Indian Journal of Traditional Knowledge Vol. 10 (1), January 2011, pp. 39-56

Biocultural diversity, climate change and livelihood security of the Adi community: Grassroots conservators of eastern Himalaya

Ranjay K Singh* 1, SN Bhowmik & CB Pandey 1 *College of Horticulture & Forestry, Central Agricultural University, 791 102, Arunachal Pradesh; 1Central Soil Salinity Research Institute, Karnal 132001, Haryana E-mail : [email protected] Received 23.12.2010; revised 20.1.2011

The role of Indigenous and tribal peoples and their traditional environmental knowledge (TEK) is now greatly appreciated and recognized in developing location specific strategies and mitigation plans for coping with climate change. The goal of this research, based on six years of collaborative work with Adi tribal peoples from 14 villages of East and Upper Siang districts of Arunachal Pradesh, was to record Adi knowledge and experiences relating to biocultural resources and their interactions with climate change and livelihood sustainability. Data were collected using conventional interviews and village workshops. A total of 700 Adi people participated in these workshops, while two elderly Adi women were observed and interviewed over the course of 7 days, to document their deep knowledge on the subject. Results indicated that Adi people are rich in knowledge relating to biocultural resources that play a pivotal role in coping with weather anomalies and any abrupt climatic changes in order to sustain their livelihoods. People are aware about climate change and its potential to threaten heir biocultural resources and livelihoods. To combat future climate change and ensure sustainable lifeways, they are interested in establishing ‘community reserve forests’ (CRF) within undisturbed community forest landscapes. These could be either at an individual or community level or even at both levels, provided that environmental agencies are able to link these ‘CRFs’ with REDD programs and that rewards and incentives are given to Adi tribe. The future of the Adi tribe’s biocultural resources and livelihood sustainability depends very much on their TEK and their active role in research, planning and policy implementation for climate change mitigation and adaptation. Keywords: Adi tribe, Traditional environmental knowledge, Climate change, Biocultural resources, Livelihood sustainability, Arunachal Pradesh IPC Int. Cl. 8: A01C5/00, E04H, G01W

The State of Arunachal Pradesh is considered as one of subtropical), interwoven with traditional knowledge the megabiodiversity centres as well as a major abode systems (TKS) and strategies that provide continuity of cultural diversity 1,2 . The people of Arunachal and opportunities for subsistence survival of local Pradesh, represented by 26 major tribes and 110 ethnic communities within these diverse zones 4,5 . groups, have developed unique bonds with nature – Worldwide, concerns have been expressed that expressed through ‘biocultural diversity’. They depend measurable changes in global climate, including largely on its forests and diverse ecosystems for their extreme weather events such as floods, elevated subsistence economy. ‘Biocultural diversity’ is temperatures, major storms and droughts, have reflected in the interactions of local culture and threatened the sustainability of ecosystems, cultures languages of a particular community with communities and livelihoods 6-8, . This is not just an issue for a of floral and faunal species, through biological, particular cultural group, state, region or country, but cultural, social and natural processes enacted over a concern for all human societies, specially peoples, time 3. Biocultural processes and dynamics with one including indigenous communities, who rely directly ecosystem vary from those of another according to the on their local environments for sustenance 7,9 . scale and space of the culture, and overall species Arunachal Pradesh exemplifies this concern. Studies diversity 2,3 . The biocultural diversity of Arunachal show that climate change can affect plant Pradesh is mediated through five distinct climatic types biodiversity 5,8,9 and even microbial biodiversity of (alpine, temperate, sub-temperate, tropical and certain food resources of traditional communities in 10 ______Arunachal Pradesh , thus leading to erosion of the *Corresponding author state’s biocultural diversity, and thereby of the 40 INDIAN J TRADITIONAL KNOWLEDGE, VOL. 10, No. 1, JANUARY 2011

livelihood security of grassroots conservators of Methodology biocultural diversity 2. The studies with traditional In the study with the Adi tribe,who predominate in communities of the state indicated that they are rich in Arunachal Pradesh in terms of population, 12 villages, traditional knowledge (TK) about plants, animals, namely Sido, Ngopok, Vijari, Yagrung, Sibut, Miram, water bodies and indicators used in weather Rasam, Siluk Basti, Kebang and Dalung, from the prediction 2,4,5 . This knowledge – as biocultural Pasighat administrative circle (East ) resources, is part of making local strategy for were selected, while two other villages, Damro and sustainable livelihood in harsh ecosystems 8,11 . Adi-Pasi, were sampled from the Maryang circle of Not only in Arunachal Pradesh or , but of Arunachal Pradesh. In each elsewhere as well, the hold village, a workshop was organized to consult with important environmental knowledge and conserve cultural and community leaders and traditional biocultural resources that can be important in studies of knowledge holders (TKH), to listen to their past climate change and human adaptation to environmental experiences and present coping strategies relating to disturbance 6,7,12 . Despite the fact that indigenous people the climate change, and obtain their feedback on are and will be greatly impacted by present and future planning in relation to climate change impending climate changes, these communities are adaptation. Study was also conducted with selected rarely consulted and their voices are often absent in the villages of the Adi community to identify un-degraded academic, policy and public discourses on climate community forest and establish community reserve change 6,13 . Even the IPCC II and III reports did not forests (CRF) (Figs.1 A&B). This aim was motivated consider the role of indigenous people in mitigation of from the global policy on REDD. The concept of the climate change 13,14 . A review of Arunachal Pradesh state workshops on REDD was broader than simple carbon developmental and environmental policies reflects that sequestration, also including biocultural diversity this government, too, is remiss in joining hands with the conservation and livelihood aspects - which might be possible impediments to implementing REDD indigenous communities to gain understandings of their 16 time-tested traditional environmental knowledge (TEK) policies . It was taken as a pilot socio-ecological in sustaining the biocultural diversity in the times of study with the Adi community, to learn their changing climate 2,15 . experiences and record feedback and opinions, along with developing methodological approaches to study Recognizing the importance of TEK and the role of climate change and sustainability in biocultural cultural diversity in biodiversity conservation and diversity (Annexure I). sustaining livelihoods, an initiative on consulting the indigenous people of Arunachal Pradesh was started In each village, a workshop on the issue of REDD in 2005. As part of the work, a few selected elder and biocultural diversity was inaugurated and led by women have been studied since 2003 in order to the Chief of the village Kebang (customary record their specific knowledge and experiences on institutions of Adi tribe) – called Gaon Burha , with changing pattern of local environment and the help of members of Village Panchayat (village biodiversity. Findings from two of these case studies, level democratic institution). On average, more than of Mrs Basum Moyong (65) and Mrs Otek Moyong 65 people (both male and female) participated in each (85), are presented in order to correlate the results village. Before initiating the workshop, rapport from the series of community workshops and to draw building (a participatory rural appraisal tool) was the inferences on TEK and biocultural diversity undertaken with the key communicators, and accordingly. The objective of studying the Adi community leaders of each village. The workshops community through the workshops was to explore were organized with the help of an interdisciplinary experiences and community knowledge relating to team of scientists (ecologist, socio-economist, climate, local practices and biocultural aspects in biodiversity experts, biochemist, microbiologist and respect to livelihoods; and to document perspectives food and nutrition experts), key communicators and on the initiative of establishing a community reserve community leaders. The final regional workshops forest for securing livelihoods and conserving native were held in Sido and Pasighat villages in East Siang biodiversity, as well as fetching benefits through district to draw consensus on these issues. The REDD (reduction in carbon emission through perception of Adi members about climate change minimizing deforestation and degradation) in future. was recorded individually as well as in group using SINGH et al .: BIOCULTURAL DIVERSITY, CLIMATE CHANGE & LIVELIHOOD SECURITY OF THE ADI COMMUNITY 41

Annexure I Studying Climate Change, TK and Biodiversity A. Personal profile 1. Respondent Name: - language spoken? First Second a. State: b. District: c. Block: d. Village: e. Date of survey f. Name of head of household: g. Age : h. Relation to head: i Sex: j. Marital status: Married/ un-married/ widow/ divorced/children? Grandchildren? Family background : k. Physiological status: Non-pregnant. Non-lactating / pregnant / lactating/ breastfed/breast fed+ complementary feed/ weaned/not applicable l. Major occupation: Land less agriculture labourer/owner cultivator/landlord/tenant cultivator/artisans/service/business/ others m. Land holdings: (in ha): i. Wetland …. ii. Kitchen garden……. iv. Agroforestry……… others n. Type of activity: i. Sedentary: Landlord [?] /service/ housewife/ clerk/ teacher etc. ii. Moderate: (agricultural labour/ other labourer/servant maid/etc) iii. Heavy: Blacksmith/ worker etc. o. Household annual income: other sources of goods/services [i.e. possibly obtain some things by trade or exchange of services?] B. Socio-economic particulars: 1. Religion: Hindu Muslim Christian Others 2. Community: ST (name of tribe…….) SC Backward [? What does this mean? It sounds quite negative] Others Notations: ______3. Type of House: a. Mud thatch + wall thatch roof b. Mud wall +tiled /asbestos/ tin roof c. Brick / stone wall + thatched roof d. stone wall + RCC roof 4. Type of family in residence: A. Nuclear B. Extended nuclear C. Joint Notations: ______5. Sources of drinking water: a. Open well b. Stream c. Hand pump d. Tap e. Other Notations: ______6. Separate kitchen: A. Present B. Absent Notations: ______7. Type of cooking fuel: a. Fire wood b. Kerosene c. Bio-gas d. LPG e. combination of any these two Notations: ______42 INDIAN J TRADITIONAL KNOWLEDGE, VOL. 10, No. 1, JANUARY 2011

C. Details on biocultural resources and climate change 1. To explore the varieties of culturally important traditional foods consumed during the drought/floods

Food items Daily Twice/thrice Weekly Fortnightly Monthly Occasionally Cereals Rice Maize Millets 1 2 3 Legumes 1 2 3 Vegetables Green leafy vegetables from forest and home gardens both 1 2 3 Tubers/rhizomes/ Bulbs 1 2 3 Gourds/cucurbits 1 2 Fruits 1 2 3 4 Meat Fresh 1 2 3 Other forest based meat Dried meat Fish Chicken Pork others

Notations: ______

2. Types of food resources consumed in the fermented or the alcoholic forms during the drought? a b c 3. Methods of preparing special liquid and fermented food products during the drought or flood adopted by women is to be known in

(details)? Foods Method of preparation SINGH et al .: BIOCULTURAL DIVERSITY, CLIMATE CHANGE & LIVELIHOOD SECURITY OF THE ADI COMMUNITY 43

a b c

Notations: ______

3. To know the biological indicators in understanding the climate change

Name of plants/insects/animals Season/Months Behaviors of plants/animals/insects/etc Inference a b c 4. After taking the lessons from the biometeorological indicators how you decide or make your yearly strategy of crop (different crops) management strategies like selection of varieties, water management, stoirge of crops, etc. a b c Notations: ______5. Name the types of clouds in local parlance and their behaviour in relation to rainfall and drought. a b Notations: ______6. Name the types of winds in local parlance and their behaviour in relation to rainfall and drought. a b Notations: ______7. During the drought what types of feeds you select for the feeding to cattlkes and animals? Name of plants (local plants with botanical names) Season of availability process of use a b Notations: ______8. Could you please indicate that how the rainfal l pattern have in last 20 years (this exercise must be made in the group where at least 5 members of community must participate)?

Year Rainfall in (mm) approx Positive or Negative effects - In 1980-85 -In 1986-1990 - In 1991-1995

- In 1996-2000 - In 2000-2205 - In 2006-2010 - In future

Notations: Describe the types of effects on water, indigenous plants resources, animals, humans, etc. 44 INDIAN J TRADITIONAL KNOWLEDGE, VOL. 10, No. 1, JANUARY 2011

______9. Could you please indicate that how the temperature pattern have in last 20 years (this exercise must be made in the grou p where at least 5 members of community must participate)? Year Temperature in (centigrade) approx Positive or Negative effects

- In 1980-85

-In 1986-1990 - In 1991-1995 - In 1996-2000

- In 2000-2205

- In 2006-2010 - In future Notations: Describe the types of effects of climate temperature on water, indigenous plants resources, animals, humans, etc. ______

10. Please name the typos of local crops species which are lost in last 40 years due to the drought or the flood as you perceive? Name of the crops species a b c

Notations: ______11. Please name the types of indigenous plants and tree species which are lost in last 40 year s due to the drought or the flood or increased temperature as you perceive? Name of the crops species a b c Notations: ______

12. Please name the types of local fishes, insects and wild animal s species which are lost in last 40 years due to the drought or the flood or increased temperature as you perceive? Name of the crops species a b c Notations: ______13. Please name the types of local birds’ species which are lost in last 40 years due to the drought or the flood or increased temperature as you perceive?

Name of the crops species a b c

Notations: ______

SINGH et al .: BIOCULTURAL DIVERSITY, CLIMATE CHANGE & LIVELIHOOD SECURITY OF THE ADI COMMUNITY 45

14. How the climate c hange and the deterioration in indigenous crops spe cies, fishes, animals, insects and birds biodiversity have affected your food security and livelihood systems? a b c

15. What could be the ways of reviving the lost biodiversity in the localities? Ways of revival Notations: ______

16 . Do you think that the local community of your village could be organized to mitigate with the changes in climate and the conservation of natural resources and indigenous biodiversity? If yes then how? At individual levels At community levels At both the levels Ways and means a b c Notations: ______17. Is there any indigenous and informal (other t han Village Panchayat) institutions who hold control and able the make decision about use and conservation of natural resources in your village? If yes then who are them

Name of institutions W & means of working on natural resources Types of resources conserve a b c Notations: ______

18. Do you feel that the changes in temperature, rainfall or other climatic features have affected your food security? If yes then how and upto what level? Types of food resources Extent (in percentage) Name the climatic features a b c Notations: ______19. Knowledge about the traditional resources

A. Name the foods that give energy during the drought, loo or floods…………

List: ______B. Name the foods that help in better body growth during drought, loo or floods ……………. List: ______C. Name the foods which are good for the eyes drought, loo or floods …………………

List: ______D. Name the foods that enrich or strengthen the blood drought, loo or floods ………… List: ______E. Name the foods that improve the digestive system drought, loo or floods …………….

List: ______

F. Name the foods that act as laxatives drought, loo or floods ………………….

46 INDIAN J TRADITIONAL KNOWLEDGE, VOL. 10, No. 1, JANUARY 2011

List: ______G. Name the foods that balance blood pressure drought, loo or floods ……………….. List: ______H. Name the foods that help alleviate diabetes drought, loo or floods ………………… List: ______Are there any other foods that help particular health conditions? List: ______20. Does the village have traditional social foresty/agorforestry? If yes then name the species planted in it with size of lands Name of tree species Approximate areas under the tree species a b c 21 What do you feel that the planted tree species in above listed tree under village social forestry/agorforoestry has been decreased in last 30-40 years? If yes then with what rate and how did it affect the village livelihoods and climate Size of land reduced in a year Effect on the livelihood General effect on the climate a b c 22. Please suggest the ways and means by which the participation of village community could be enhanced in minimizing the community forest cutting or degrading the village community forest resources Ways and means A B C 23. What types of formal training you need to fight with the climate change so that you and your animals could be saved from food, nutritional and medicinal security? Areas of training you need In what forms a b c Notations: ______

interview schedule. Similarly, the consensus were focused on with the participants. A great majority percentage of participants about criterions for (83.6%) of the community members were enthusiastic establishing community reserve forest was recorded in assigning certain areas of community virgin forest as individually and as well as in group using open-ended CRF (Fig.3) and linking these with the REDD scheme. questions. However, despite the assurance that CRF property is and will be exclusively under the control and Results ownership of community members (clan/individuals), In each village workshop (Fig.2), the idea of some participants (15.4%) were concerned about the reduction in carbon emission through REDD was first ownership of CRF property. Many (65.9%) perceived introduced to participants. Apart from the future that, at some point after CRF establishment, it might economic and ecological scope of REDD, the become the property of the Government. Ultimately, conservation and livelihood dynamics with REDD however, after the complete concept and philosophy of SINGH et al .: BIOCULTURAL DIVERSITY, CLIMATE CHANGE & LIVELIHOOD SECURITY OF THE ADI COMMUNITY 47

CRF (that it is community property) and its linkages one of the institutions to make the link between CRF with REDD were reiterated, members of Adi holding individuals and/or clans and outside agencies community were convinced about the advantages of dealing with the REDD scheme. Most scientists the CRF. Consequently, they conceived the idea that (66.5%) were of the opinion that, apart from REDD ownership would remain with the person concerned, benefits, the CRF’s could provide great opportunities either a forest conservator or the clan willing to for networking with government-run protected areas establish the CRF. and national parks. Significantly, these CRF’s can

From 700 members participating from 14 villages, provide an array of information on climate change and the majority (76.25%) of them expressed positive genetic resources to subsidize the biodiversity of opinions about establishing and reserving a certain genetically poor parks and protected areas. size of virgin community forest (VCF) in every Environmental anomalies, biocultural resources village, as a CRF under the REDD program. The most and livelihoods important issue emerging from the workshops was Perceptions of TKHs regarding climate change and regarding what indicators would be required for their biocultural resources based livelihoods indicate selection of a particular virgin community forest as that they are facing different levels and scales of the CRF. In discussions held during with the majority difficulty in use and management of their biocultural of Adi participants suggested 17 criterions with resources because of weather anomalies and climatic different level of respective consensus scores to be problems (Table 2). Due to this phenomenon, some taken into account for the selection of CRF (Table 1). The composition of these ecological, socioeconomic Table 1 Criteria to be taken into account for the selection of and cultural criterions were a further point of community reserve forest + discussions among the scientific members as a test of Criterion Criterions Consensus rationality and usefulness, while selecting private or Nos percentage* clan lands under CRF and REDD. After knowing the 1 Size of forest (minimum 10-12 hectares) 65.68 willingness of individual forest owners and clans to 2 Species richness 87.32 secure their forests as CRF, along with the TKH and 3 Diversity of specific plants and animals community members, the team of scientists measured 4 Degree of degradation and deforestation 85.67 out areas of community forest. In the end, a total of 14 (the forest should be fully virgin, with no forest areas from 14 villages were delineated by the record or history of jhum cultivation) participatory team, to be classed as ‘CRF’ under the 5 Environmental services 71.24 REDD program, with incentives/rewards to be given 6 Presence of endemic species 79.84 to the respective owners. 7 Fragility of landscape 65.72 8 Rate of loss of biodiversity 65.24 The majority of scientists (85.5%) emphasized that 9 Research value (environmental 68.97 selection of a particular forest under the REDD monitoring) scheme, should be a collaborative process between 10 Presence of NGOs in locality 70.29 concerned partners, and the forest must be intelligently 11 Community based organizations and 80.24 institutions managed, carefully monitored. Any benefits arising 12 Presence of gender groups 89.68 from CRF should be equitably shared among 13 Importance of human communities 91.24 community members. Both the community people 14 Socioeconomic importance of use 93.24 (51.4%) and scientists (82.3%) were of the opinion that 15 Existence of market network for forest 85.67 those CRFs that are clan lands may be managed with based minor products the help of village level committee (VLC) and with 16 Community attitude for preservation and 62.37 participation of customary institutions (CI). In the case ensuring the sustainability of community a CRF being established on private lands, a network of reserve forest (a considerable amount of people displacement will be made from all the privately managed CRF owners might be the forest, thus agriculture and developed to discuss issues arising and to pursue the livelihoods activities would be affected); REDD designation. Ultimately, an association of all 17 Presence of land tenureship private and clan-based CRF’s can be developed for the * Multiple responses purpose of negotiating with government and concerned + The criterions were explore using focus group discussion (a environmental agencies. The village Panchayat may be PRA tool) from the participating Adi members 48 INDIAN J TRADITIONAL KNOWLEDGE, VOL. 10, No. 1, JANUARY 2011

plant species are changing their phenological patterns. degradation and deforestation of a community forest For example, Mr Tamur Jamoh, a veteran hunter to be declared as the CRF. During the assessment, the (Figs. 4 A&B), reported that now, due to a shift in the TEK of community members was used to help flowering and fruiting of the dekang tree identify any changes in the nature of the community (Gymnocladus burmanicus C.E. Parkinson) (Fig.5), forest, in animal behavior or plant features known to Adi tribal members are facing the problem of hunting TKHs. deer and other wild animals during the period of the During the workshop, the about half (48.9%) of the Solung festival, since these wild animals are attracted elder women recalled their past history and presented by ripe dekang pods. Mr G Lego, a forest conservator, a picture of weather anomalies they had experienced. explained (Fig.6) that although the Adi community They mentioned that 30 yrs ago, they never observed has evolved a particular kind of agriculture system, namely jhum (slash and burn) agriculture which has Table 2 Perception of traditional knowledge holders about been an example of a location specific strategy to climate change and their livelihood security based on biocultural cope with environmental variation and to mitigate resources uncertainties, the productivity and management Indicators on climate change Perception % of practices of jhum agriculture have decreased over the TKH (n=700)* last 40 yrs, at least in part due to weather anomalies. Ethnobotanical from community forest is 48.97 In another example, 12.5% of the elder hunters of deceasing gradually Damro and Maryang areas (Upper Siang district) Indigenous fishes from forest stream and other 56.49 explained that now they need more time to search for water bodies need now more time to harvest for the desired level of amount the emo plant ( Aconitum spiketum , used as an arrow Surplus food resources need more care for 62.34 poison in hunting), because this species is as common preservation or predictable in its range as it was 30 yrs ago. This Fermentation period of alcoholic beverages 42.31 makes hunting animals more difficult. Some of the and foods are reduced participants of this region (35.7%) mentioned that Need of more time and distance for collecting 65.74 now, due to the erratic rainfall, unpleasant weather ethnobotanicals needed for food and medicines and other uncertain climatic factors, some of the local Population of wild animals are reducing 72.19 inhabitants are migrating from one mountain to Insect and pest problems are increasing in 39.17 another in search of sites for jhum cultivation and local crops and other indigenous biodiversity better livelihood options. A few of the cultural leaders Jhum land is rapidly loosing either moisture 68.94 of the Pasighat circle, such as Mr Kaling Borang, Mr or prone to soil erosion due to heavy rain Tate Jamoh (Fig.7), Mrs G Lego, Mrs Orik Ralen Species diversity of aquatic biodiversity 57.89 (Fig.8), Shri Litin Jamoh and Mrs Omang Tamuk (a (forest stream and community river) and terrestrial biodiversity is reducing due to high conservator of Gymnocladus burmanicus , Fig.9), silting and temperature fluctuations believed that CRF could provide added value, not Food chain is affected due to heavy rain and 51.29 only in terms of benefits under REDD, but also in or drought providing habitats to minimize overexploitation of People need now more frequent contingency 42.98 certain animal and plant species of great cultural planning for reducing risk associated to crop importance to the Adi . For example, the reduction in and farming system as a whole populations of mithun (wild cattle, Bos frontalis , Water supply (harvested from mountain top 61.27 chanalized through bamboo pipe) is disturbed, given as dowry item to brides), kebungs (a type of and some times dried and some times carry squirrel, Ratufa sp, as also a dowry item; Fig.12), more silt or broken particles dekang (the tree, Gymnocladus burmanicus , whose Labour intensity and cost is increased for 51.28 fruits (Fig.10) are used for shampoo and soap and maintaining jhum land from moisture bartered with other sub-tribes of Adi community and conservation to soil erosion control point of view ekkam (Phyrinum pubinerve Fig.13) , used as If weather anomalies and climate change trend 95.64 wrapping material for foods and wedding gifts and for remains same, then biocultural diversity and other cultural occasions), etc. In each village, a team sustainability of subsistence livelihood would of scientists and community members conducted a be threatened transect walk and a forest trek to assess the extent of * Multiple responses SINGH et al .: BIOCULTURAL DIVERSITY, CLIMATE CHANGE & LIVELIHOOD SECURITY OF THE ADI COMMUNITY 49

such unpleasant and uncommon weather during the values of a particular site of CRF play an important summer and rainy season. They stated that till 1970s, role, the community interest, culture and other socio- during the floods they were in a position to access the economic concerns are equally important to ensure wild food plants in abundant quantities from the the CRF’s sustainability under the REDD program community forest, but at present extent of it are very with reference to use of private and clan lands of small even in the undisturbed and un-degraded forest. tribal people. Why it is so? Is it the signal of change in behaviors of food resources or in human behavior? There were Case study 1- Mrs Basum Moyong: A veteran abundant quantities of aquatic biodiversity in the traditional knowledge holder of indigenous forest river and seasonal water bodies, but we don’t biodiversity, culture and environment get it now. Why? Is it the signal of climate change or Mrs Basom Moyong (65) belongs to Minyong overexploitation of resources? The question is ethnic group of the Adi tribe and lives in Pasighat, complex. If it is due to overexploitation of resources Arunachal Pradesh. She is known for her knowledge with increasing population, then why do the problems on local biodiversity, history and environment. Her remain same in the undisturbed and un-degraded activities and comments were monitored for a week community forest resources, which you scientists are and she was able to share her knowledge of changes interested in making into a CRF and linking it with in local biodiversity over time. She recalled that in the REDD. It was a challenging question for scientists. earlier days, there were many monkeys in our Now, Adi people don’t get a sufficient quantity of community forest…many of them were so big in size anke (wild chestnuts Figs.11 A,B,C), belang (wild that their visit in our village was enjoyable. With the jackfruit seeds, Fig.19), tasat (Arenga obtusifolia passage of time and destruction of the forest, Mart., Fig.14), taste [(Cyathea andersonn Linn.), the populations of these monkeys are no more. Is it fruits are used for eating during drought)], taje caused by weather anomalies or human aggravation? [Amomum sp] and kebung (a squirrel) during the It could be both! On special cultural occasions, they drought, and other species of forest for Adi festivals, even ate roasted meat of a hunted monkey, although, as perceived by locally community members. Why Miyong believed that a person eating monkey’s meat did it happened? Adi hoped that in the future, the CRF is likely to inculcate monkey-like behavior in his/her could provide some solutions to Adi foods, medicinal children. That’s why the majority of people don’t eat and cultural problems caused by weather anomalies monkey’s meat. Nowadays, due to the dirty water and human disturbances. available in the town area, a number of diseases and On the issue of climate change and problems of ailments are increasing among humans. Earlier, they availability of culturally rich bioresources, one of the used to use drinking water straight from a river or cultural leaders, Mr Kaling Bornag (Pasighat village), streams which were passing through networks of roots and Mr Tate Jamoh (a veteran hunter of Sibut of certain medicinal plants that could purify the water. village), expressed that they are now facing That made them healthy. Further, it was learned that frequently erratic rainfall, unpredictable floods (as in human health’s problems are further aggravated due the year 2003) and increasing temperatures, so to adulterated foods of the market consumed by our different from the past. If the trends of variability in people, changing food habits of local tribes without climatic features remain the same then what will be knowing their positive and negative effects, etc. To the future of ethnicity, food habits and culture of the cure such health problems, Adi women-like Mrs Adi community? Shall they be able to conserve their Basom Moyung, modify the microecosystem ([small food habits, agricultural, hunting and food gathering patches of community forest) through burning, which practices, their knowledge nurturing institutions and helps not only to generate many new herbs and shrubs close proximity with the native forests?... Probably used in food and medicine, but also such practices are not…. The threat of climate change to their culture integral part of Adi jhum cultivation (slash and burn and biodiversity is further aggravated by the alarming agriculture). rate of erosion in knowledge about biodiversity and In response to a question asked on how burning culture among their younger generation and people and cutting of the forest vegetation for shifting living in transitional social systems”. In further cultivation is affecting local environment, it was discussions, the majority of scientists present at the recorded that about 30 yrs ago the system of burning workshop agreed (79.8%) that although the biological small patches of community forest for jhum ing was 50 INDIAN J TRADITIONAL KNOWLEDGE, VOL. 10, No. 1, JANUARY 2011

sustainable, given the total period over which a single connectivity with biocultural resources, Mrs Basum space was cultivated. At present, however, it is not Moyong stated that now the weather is different than like that. These days, this burning cycle of jhum land what they experienced 40 yrs back. It has changed. If is reduced up to 8-10 yrs. Moreover, due to scarcity of it is continued then it will become a serious matter for forest land, farmers are now selecting steep slopes for conservation of biocultural resources and securing the shifting agriculture lands, which is against the livelihoods of Adi tribe. convention of using only mild slopes for this system. This problem is further aggravated by population Case study 2- Mrs. Otek Moyong: A veteran growth and demands of more frequent shifting lands. traditional knowledge holder of culture, environment Due to these factors, the rate of growth of flora and and indigenous biodiversity fauna has now decreased and whole ecosystem is In the series of learning with elderly women, Mrs deteriorating, while earlier it was more sustainable. Otek Moyong (80) who lives in Pasighat, was These disturbances may contribute to an imbalance in contacted about exploring her knowledge and local environment. After burning, Adi s were able to indigenous survival strategy under the current harsh plant fruit plants, betelnut, jackfruit, etc. around the ecosystem. It was learned that Mrs Otek Moyong was kitchen garden as reported by Basum. In the main always intent on diversifying her local enterprises to land, women grew local ginger, turmeric, brinjal, reducing the risks associated with either heavy rain or local paddy, okjok ( Bauhinia variegata ), finger millet, drought. She reared pigs, local chickens and ducks, foxtail millet, jowar, bajra, cucurbit crops, local while her husband reared mithun - a semi-wild animal, species, etc. were all grown according to different in the forest. In response to a question about changes in slopes and depth of soils. Most of the beans and cover weather, local natural resource use and conservation, crops were planted at the highest slope of shifting she shared her knowledge and experiences. It was land to stop soil erosion and use deficit moisture learned with her that about 50 yrs ago when there were during shortage of rainfall. Similarly, the banana and a lot of sawmills established in nearby areas of okjok trees were planted around the fields to act as a Pasighat, then lot of trees were cut from the community living fence (for the animals as well as to protect forest for timber, etc. It has resulted in changing the against high wind velocity during winter). In the landscape as well as local traditions of survival with shifting land, ethnobotanicals such as gam-oying , alap nature. Consequently, village of Otek Moyong changed (black tiny seeds like the seeds of black cumin used to looked like a bald man without hair since the mountain control blood sugar) and loram (leaves and stem used lost its huge vegetation. It has resulted in losses of in gastric trouble) were reared and used in earlier many of ethnomedicinal plants through heavy soil times. Unfortunately, these species are now decreased erosion caused by sever rains and silting or destroyed in numbers and their use is mostly restricted to the by contractors carrying harvested trees and boulders elders as perceived by Mrs Basum Moyong. from the foothills for construction purposes. The nearby mountain, many a time she use to go to the During the time of British occupation (late 1949- slopes and plant local crops and ethnobotanicals which 50’s), the whole area was under dense forest, with were and can be used as both food and medicine. She thousands of wild animals. Adi male folk use to hunt shared that there were a number of wild plants and wild animals with the help of a paste made of emo animals in those days like trees, ficus, anke (wild (Aconite ferox ) root and caught fish in the community chestnut), teak, wild bamboos, belang (wild jackfruits), river using foam made from green leaves of onger etc. Many species of insects were found inside the (Z anthoxylum rhesta DC., Fig.15) that make the fish tree’s wood and their availability was known by the unconscious for about half an hour, without cries or the sounds they make at night or at noontime. contaminating the water. Other species were rugzi , There were many birds of varied colours and sizes, tulphi and dhikotamoh, which were popular and some of them as large as a goat and with wings as frequently used for catching fish in ponds and rivers. broad as 2-3 m. But nowadays, there are only 20-25% But now these indigenous practices that were bonded of former numbers in the community forest. Why has it with Adi culture, traditions, and survival skills are happened? They all vanished due to overexploitation. threatened at alarming rate. The reasons could be Could it be caused by changes in the local environment changing socio-cultural and political contexts and or as a direct impact of weather anomalies? It could be anomalous climate. About the weather and its both. SINGH et al .: BIOCULTURAL DIVERSITY, CLIMATE CHANGE & LIVELIHOOD SECURITY OF THE ADI COMMUNITY 51

It has been learned with Otek Moyong that if predict weather through local bio-meteorological ancestors of Adi were also hunters and were using indicators such as the bamboo flowering (Fig.16 wild animals as food stuff then why is only the newer indication of drought and rapid increase of rat generation blamed for the overexploitation? Then it population which destroy paddy crop, and thus make has been noted from her that during the olden days, situation epidemic) and insect tari (Aspongopus najus , there were some norms of the village Kebang (the Fig.17). If this insect flies during sunset then a good Adi ’s Indigenous Institution) that on particular days, rainfall is predicted, and they adopt tall varieties of festivals, or special occasions, common hunting paddy for cultivation. This insect is used in making would take place. Hunting was undertaken with chutney also and its habitat – the rocks and moist sands traditional weapons and practices (using emo ). The around the riverbank–is disturbed by the contractors place, time, types of wild animals to be hunted, and who carry away the boulders. These days they do not total period required for hunting were decided by see much to ruk-kung ( Oecophylla smaragdina ) insect elders of village before any hunting proceeded. A fine (Fig.18). It has been noted that eggs of this insect are was imposed on violators of this norm and they were very nutritious during a food crisis. It is boiled and even punished. At present, on the other hand, it is consumed for weakness, while the adults of the same going on blindly every day and 24 hrs, using guns and insect can be used to cure malaria, by allowing them to pistols (mostly by youngsters), which go against the bite the back. This insect is found more on citrus rules of Adi ’s ancestors. Certain vegetables and plants species or wild mango. Why they are disappearing? Is used for treatment were naturally grown in the it because of weather change? It could be! community forest and individual kitchen gardens. Adi The flora and fauna of community forests are always women used to share their ethnobotanicals and local given prior importance by Adi tribal members and the products harvested from these two micro-ecosystems medicinal practitioners of the area. One of the plants, both individually and collectively. In the case of a katbuk (a local herb) is a medicinal species occurring on food crisis or drought or flood, these local mountain slopes. Earlier, this plant was found in bioresources were shared with each member of the abundance but it has now become a rare one. Another village community in order to cope with the risk of local plant, pemilagin (a vine) is found in and around the food security. The Adi women grow multiple crops mountains of the River Siang. Inside its stems, a large (with local varieties and land races) in particular lands quantity of fluid can be found, which is used for treating so that even if a single crop/variety is deficient in its redness of the eyes and which can be stored for a week yield, other crop/varieties will compensate for it for in the shade. It is also diminishing across its range. foods, fodder and medicinal security. This local Similarly, a climbing plant called nilokontho , the roots strategy was developed (and is still used in traditional of which can be used to treat gastric problems, was villages) to minimize the risk of crop failure and to found formerly in large quantities in and around the enable Adi to make stock for off-season use of food villages, but nowadays it is very rare and the cause of its products. decline is unknown. Mrs Moyong added that earlier Adi s were able to use varieties of local wild plants there were a number of wild fruits in the community as food and ethnomedicines, though these have been forest used to dye clothes, but these have been also reduced over the time, as reported by Otek Moyong. reduced. The major concern is whether the They include black turmeric (used as a medicine for disappearance or reduction of wild flora and fauna are gastric), ada (ginger-two types), onger, marshang due to weather anomalies or climate change or to oying, bamboo shoots, Adi dhania, oji-onu, bayum, disturbance both by humans and climate change? The etc. These ethnobotanicals provide insurance for effect of low temperature (by refrigeration) on the yeast survival during extreme weather drought or floods, load in some fermented foods and beverages of the Adi though the productivity of each varies according to tribal community of of Arunachal weather conditions. But, if the pattern of weather Pradesh was studied 10 . change remains the same Adi can use anke (wild chestnut) and belang (wild jackfruit) or not? This is matter of thinking. These two species are most Discussion and conclusion compatible for the Adi tribe for use as food during Adi people hold rich knowledge on plant and droughts. On local biological indicator relating to animal resources they use as food and medicine. environment, Mrs Otek Moyong stated that they still The Adis are aware of weather anomalies and related 52 INDIAN J TRADITIONAL KNOWLEDGE, VOL. 10, No. 1, JANUARY 2011

Figs. 1-10 A & B TKHs & Scientists measuring forest area and species richness for CRF, 2 A village workshop on biocultural resources sustainability & CRF, 3 Community Forest of Siido village declared as CRF, 4a Mr Tamur Jamoh explaining story about dekang use and its relation to hunting and food gathering, 4b Mr Tamur Jamoh with other TKHs and author RKS in community forest showing to tree of dekang, 5 Dekang tree, 6 Mr G Lego- a forest conservator explaining to group of scientists and TKHs, 7 Mr Tate Jamoh with local fern, explaining history of community forest and types of changes took place in it, 8 Mrs Orik Ralen- a veteran biodiversity conservator and community leader (Sibut village), 9 Mrs Omang Tamuk- a conservator of dekang tree (Yagrung village), 10 Dekang ( Gymnocladus burmanicus ) fruits SINGH et al .: BIOCULTURAL DIVERSITY, CLIMATE CHANGE & LIVELIHOOD SECURITY OF THE ADI COMMUNITY 53

Figs. 11-19 a Anke (wild chestnut) tree, 11 b Anke (wild chestnut) fruit bunch, c Anke (wild chestnut) seed, 12 Kebung ( Ratufa sp.), 13 Ekkam plant, 14 Tasat tree, 15 Onger plant, 16 Bamboo flowering in Sido village, 17 Tari insect (stink bug/ Shield bug) used in weather prediction as well as food in making chutney, 18 Ruk-kung insect ( Oecophylla smaragdina, 19 Belang (wild jackfruit)

54 INDIAN J TRADITIONAL KNOWLEDGE, VOL. 10, No. 1, JANUARY 2011

phenomena - so-called climate change. They worry in biocultural diversity) under the REDD list and may about the sustainability of their biocultural resources ensure that the rewards and benefits accrue to the and their livelihood security. Certainly, erratic Indigenous people who are favoring CRF and REDD. temperature and rainfall may threaten the livelihoods This can be appropriately pursued by environmental of Adi community members who depend on agencies of India. Many international organizations biocultural diversity. The hypothesis of climate and Indigenous Peoples’ groups have raised their change and viability of the microbial populations voices, including the climate change conference at 18 existing in fermented foods and traditional alcoholic Cancun, Mexico . Fortunately, in Asia, both India beverages (made of indigenous flora and fauna) of and China are rich in biocultural diversity and may Adi tribe was tested in different temperature regimes. collaborate in developing strategies for coping with The experiment showed that the yeast load in the climate change, conserving the forest cover along with the people and cultures depending on forest fresh fermented products is very high. Refrigeration 19,20 together with preservation of yeast cultures can ecosystems . The Government is aiming to frame its policy mechanisms to provide economic incentives negatively or even positively affect cultures, while 18 bringing about cytological modification as evident to state and local governments to save their forests . Given this policy, if followed, the Himalayan state- from some heat shock sensitive ethnic fermented like Arunachal Pradesh will be given greater foods of Adi tribe. The experiment revealed that such importance and special incentives to save its forests. types of weather changes- if happened in future, then In such a situation, the groundwork and initiatives sustainability of food resources and dependent culture with local communities such as the Adi , will provide a may become threatened. This experiment revealed real picture of the people’s aspirations from the that the knowledge of Adi tribal members relating to government for saving forest as CRF. climate change and weather anomalies is considerable. The elderly women and men are There is an urgent need, particularly in the relatively more experienced in the history and culture northeastern regions of India, to establish CRF and of bioresources of their localities, and they suggest promote conservation, along with instituting a reward that changes are occurring due to both climate change mechanism for indigenous peoples, to ensure their and anthropogenic factors. These elderly people are livelihood sustainability. A network of many CRF depositories of information on biocultural resources under the REDD concept may be created through a mission mode project sand communities movement in and climate change history; hence they may which governments, NGOs, scientists, private sectors contribute to any participatory program focused on and policymakers might participate. Lessons can be mitigation and adaptation to climate change, taken from the REDD program, initiated elsewhere and especially in harsh ecosystems. Even though some 21-24 led by the other world agencies . The representation erosion in knowledge has been noticed, Indigenous of indigenous people must be ensured in any public practices relating to biodiversity as adopted by the Adi debate or the policy matters concerning REDD and tribe may contribute in local planning of mitigation to 7,17 affecting the culture and livelihood aspects of climate change and other disturbance . Since, until Indigenous people 20-24 . A proper discussion is yet to be 2005 there had been no substantive efforts or undertaken to determine the consensus and rationale initiatives by any agency in India to consult with for establishing incentives and rewards under REDD Indigenous peoples in relation to REDD, the for the Indigenous people in recognition of their efforts grassroots feedback and opinions of the Adi people as in establishing and keeping CRF’ 5. This must be made recorded through this workshop represent an after through discussions with the appropriate body of important effort, potentially of immense value to indigenous people and communities members. Apart governmental and environmental agencies in more from climate change and REDD as a source of rewards effective application of policies on REDD, and incentives, the conservation of species and forest conservation and livelihood security. dependent livelihoods of iIndigenous people may be Regarding the diversity of plant and animal species taken into account by the REDD leading agencies and 12,17 and cultures of the Eastern Himalaya, world governments . environmental agencies such as UNEP and the World Indigenous and traditional people hold a rich body Bank may include name of India (specially states rich of environmental knowledge learnt from nature SINGH et al .: BIOCULTURAL DIVERSITY, CLIMATE CHANGE & LIVELIHOOD SECURITY OF THE ADI COMMUNITY 55

through trial and incremental application from time East Siang district are gratefully acknowledged. RKS is immemorial. They have experienced cause and effect grateful to Prof Nancy J, Turner, University of Victoria of particular environmental phenomena, and this rich for her technical guidance provided to conduct the knowledge and experience could be an integral part of study and significant editorial contribution. REDD and climate change responses. The TKH can actively participate in the process of monitoring the References 1 Yumnam JY, Rich biodiversity of needs network of CRF under REDD or protected areas conservation, Curr Sci, 95 (3) (2008) 297. initiatives. Their knowledge and wisdom will help 2 Singh RK & Srivastava RC, Biocultural knowledge and Adi scientists in deliberating present approaches and community: conservation and sustainability in biodiversity reconciling them with past phenomena of a particular hotspot of Arunachal Pradesh, Curr Sci , 96 (7) (2009) 883-884. ecosystem. The REDD program may use mechanisms 3 Maffi L & Woodley L, Biocultural Diversity Conservation : A Global Sourcebook , (Earthscan Publisher, Cross Street, London, such as certification and validation to ensure UK), 2010. appropriate benefit sharing for Indigenous people and 4 Singh RK & Sureja AK, Community Knowledge and local communities. A bond of CRF and conservation sustainable natural resources management: Learning from of TKS, and sustainable livelihoods may be possible, Monpa tribe of Arunachal Pradesh, J Transd Res Southern Africa, 2 (1) (2006) 73-102. if the concerned communities receive appropriate 5 Singh RK & Srivastava RC, Grassroots biodiversity training and empowerment. These communities conservators of Arunachal Pradesh: national recognition and should be invited not only to discuss effects of and reward, Curr Sci, 99 (2) (2010) 162. responses to climate change, but should also be 6 Lantz T & Turner NJ, Traditional phenological knowledge of consulted for learning about the environment and Aboriginal peoples in British Columbia, J Ethnobiol, 23 (2) (2003) 263-286. developing adaptive strategies. Consultation could be 7 Turner NJ & Clifton H, “It’s so different today”: Climate pursued through a set of experiences of local people Change and Indigenous Lifeways in British Columbia, Canada, (Annexure I). There is a need for special care to Global Environ Change, 19 (2009) 180-190. protect TK, especially with reference to climate 8 Singh RK & Padung I, Climate change, REDD and biocultural diversity: Consultation and grassroots initiatives with Indigenous change. TK holders who are not yet aware of global People of Arunachal Pradesh, Curr Sci, 99 (4) (2010) 421-422. climate change and its negative consequences need to 9 Chatterjee S, Climate change and Rhododendrons of the eastern be further informed. Newer generations of indigenous Himalaya, Biodiversity and Conservation , (Winrock people who are departing from their native culture International India), 2009. and environment need specialized education and 10 Bhowmik SN, Singh RK & Bhardwaj R, Microbiological analysis of fermented Ethnic foods of Adi tribe of Arunachal training in biodiversity conservation and TK to reduce Pradesh and effect of refrigeration on yeast, Proc Ntl Sem the rate of knowledge erosion. In the initiative of CRF Community Based Sustainable Natural Resources Management and REDD, the incentives and rewards initiated by the and Development in North-East India , Pasighat Arunachal world agencies must be initiated quickly for tribal Pradesh, 26-27th April, 2008. 11 Singh RK & Bhowmik SN, Climate change and Indigenous peoples to protect forest biodiversity and TK in their Peoples: Community adaptation and sustainability of biocultural traditional territories. diversity in eastern Himalaya, Arunachal Pradesh, Proc Climate change adaptation conference: Climate adaptation futures, Acknowledgement preparing for unavoidable impacts of climate change, Gold Cost Author is grateful to Dr Igul Padung, Principal, Queensland, Australia, 2010, 300. Doying Gumin College, Pasighat and Central 12 Salick J, Fang Z & Byg A, Eastern Himalayan alpine plant Agricultural University, Imphal, for the ecology, Tibetan ethnobotany and climate change, Global Environ Change, 19 (2009) 137-139. financial and logistic supports to organize workshops 13 Salick J & Ross N, Traditional peoples and climate change: in villages. The inputs of all the community and Introduction, Global Environ Change, 19 (2009) 137-139. cultural leaders, and the traditional knowledge holders 14 Anonymous, Intergovernmental Panel on Climate Change, are appreciated and acknowledged. RKS is especially Working Group II, 4th Assessment report: Impacts, adaptation, and vulnerability-summary for policy makers, thankful to Mrs Orik Rallen, Mrs Omang Tamuk, Mr http://www.ipcc.ch/pdf/assessment-report/ar4/wg2/ar4-wg2- Lithin, Mr Tate Jamoh, Mr Mr Tamur Jamoh and all spm.pdf (Online), 2007. who were parts of village workshops and provided 15 Anonymous, Arunachal Pradesh Human Development Report , their invaluable inputs. All of the traditional APHDR, (Department of Planning Government of Arunachal knowledge described are shared by numerous elders Pradesh, , Arunachal Pradesh), 2005. 16 Campbell A, Clark S, Coad L, Miles L, Bolt K & Roe D, and plant specialists from across the various sub- Protecting the future: Carbon, forests, protected areas and local tribes of Adi community of different villages from livelihoods, Biodiversity, 9 (3&4) (2008) 116-121. 56 INDIAN J TRADITIONAL KNOWLEDGE, VOL. 10, No. 1, JANUARY 2011

17 Salick J & Byg A, Indigenous Peoples and Climate Change , 20 Anonymous, Climate Himalaya Initiative-NEWS, Climate (Tyndall Centre Oxford, UK), http:www.tyndall.ac.uk/ Himalaya Initiative-NEWS: Envisioning Sustainable publications /Indigenous poeoples.pdf (online), 2007. Development in , http:// chimalaya.org/, accessed 18 Anonymous, Indigenous Peoples' Press Statement during UN on 11 th December, 2010. Climate Change Meetings, Indigenous Peoples' Press 21 Anonymous, Ethnobotany, the science of survival: A Statement during UN Climate Change Meetings in Cancun declaration from Kauai, Econ Bot, 61 (1) (2007) 1-2. Press Statement: Ensure the full recognition of our rights in a 22 Schiermeier Q, Traditional owners should be paid, Nature Cancun climate decision, http://www.culturalsurvival.org/ 419, 423 (3 October 2002),| doi:10.1038/419423b. news/mexico/indigenous-peoples-press-statement-during-un- 23 Anonymous, Community based adaptation to climate climate-change-meetings-cancun(Online), accessed on 17- change: An update , (International Institute for Environment 12-2010. and Development, IIED, London, UK), 2009, 1-4. 19 The Times of India, States to get incentives to maintain 24 Viana VM, Seeing REDD in the Amazon: a win for people, forest cover- Statement of Jairam Ramesh, The Times of trees and climate , (International Institute for Environment India, 6 th September, 2009. and Development, IIED, London, UK), 2009, 1-4.