NSOU-OPEN JOURNAL ISSN: 2581-5415 Vol.2 No.2 (July 2019) A multidisciplinary Online Journal of Netaji Subhas Open University, INDIA

Ethnic Identity and Forest Preservation: A Sociological Enquiry on Sundarbans, West Bengal

SubarnaKarmakar Ph.D. Research Scholar Department of Sociology University of Kalyani, India E-mail: [email protected] Abstract Sundarbans is a world Heritage site. It is an abode of thousands of animals and trees. The mangrove forest is the source of livelihood of the inhabitants of Sundarbans. Their dependence on the forest is historical. Through generations, they have built this 'we-feeling' as forest-dwellers. Their unique way of life is preserved in their cultural traits. 'Bonbibi' myth is one of the examples where the forest life of Sundarbans is portrayed adequately. The strong ethnic feelings lead to the preservation of mangrove forests of Sundarbans as these people think that they have nothing beyond this forest. Now-a-days, they are promoting plantation of trees through collective action. Along with this, Govt. initiatives have helped to improve the preservation of mangrove forests of Sundarbans. The environment makes their life vulnerable and this vulnerability binds them together. Unitedly, they fight with everyday problems. This physical unity brings cultural bonding. The mangrove forest is a companion to their struggle. This natural connection between human and forest promotes the sense of preservation among the human being. For this present study, qual-quanto method has been adopted. Both, secondary data and primary data have been used for this present study. Primary data has been collected through interview method.

Keywords:Ethnic Identity,Mangrove Forest, Preservation, Sundarbans.

Introduction culture through their songs, art, religions and Geo-social aspect is responsible for our myths. Their identity cannot be isolated from livelihood. Our environment makes us the the forest. Though initially during the British way we are. The mangrove forest of West rule, the British men encouraged to clear out Bengal, the Sundarbans plays a pivotal role in the forest for making human habitat the life of the inhabitants. These people (Chakrabarti, 2009) but gradually people depend on the natural resources of the realised the importance of forest in their life mangrove forest. This dependency makes a and inclined on preservation. The present strong bond between these people and the paper tries to find the connection between world heritage site, the Sundarbans. Through the ethnic identity of the inhabitants and the generations, they recognise themselves as preservation of the mangrove forest of the forest-dweller. The Sundarbans is a unique Sundarbans. forest in many ways, it is the only mangrove wetland tiger habitat in the world (WWF, Objectives 2010), it is an abode of crocodiles, buffaloes, The major objectives of this paper are- cats, deer, sharks, Gangetic dolphins, snakes, To explore the ethnic identity of the red crabs etc. (Sarkar, 2010). On the one inhabitants of the Sundarbans hand, the inhabitants have to fight with To analyze how this ethnic identity is linked environment for the survival as well as they with the mangrove forests have to depend on the environment for their sustenance. This livelihood reflects in their To find out whether this ethnic identity has Jharkhand and Chhattisgarh) were any effect on forest preservation of the encouraged by these lease-holding Sundarbans landowners to settle in the Sundarbans. The Methodology forests were cleared by these people for For this present study, qual-quanto method developing the land. Clearing of forest began has been adopted. The researchers have a decade after and was initiated by Tillman relied on both primary and secondary data for Henkel, the then Magistrate of Jessore the study. For secondary data, an influx of district, presently in Bangladesh. This is the secondary sources have been reviewed, history of human settlement in a nutshell analyzed and relevant data have been (Centre for Science and Environment, 2012). incorporated in the study. Primary data has been collected from fifty respondents of Uttar Ethnic Identity of the People of the Haripur village and Patibunia village, Sundarbans Namkhana block, South 24 Parganas. Occupations, Nature and Folk Culture Purposive sampling has been used. Those who The largest mangrove forests in the world, the are dependent on the forest for their Sundarbans is an abode of the Royal Bengal livelihood are selected as respondents. Data Tiger, snakes, crocodiles and other animals has been collected through interview method. which make it a dangerous area for the human being. People are struggling daily Review of Literature there to make out a living and they are always Human Settlement in the Sundarbans in fear and anxiety for survival. The popular There are some disagreements among the occupations of the Sundarbans are cultivation, scholars regarding the settlement in the honey collection, fishing etc. Honey collection Sundarbans. Some scholars said that scattered is a risky occupation as sometime the honey human settlement was there in the collector or moulebecomes the victim of the Sundarbans during 8th century and a theory of tiger. Often, these kinds of tragedies are depopulation of the Sundarbans in the Middle happening in the Sundarbans that an entire Ages was prominent. Various reasons have village has come to be known as bidhobaar been forwarded like earthquakes that led to a gram or Village of Widows. Fishers in the sudden subsidence of the land, attacks carried rivers are also not in comfort. Along with out by Portuguese and Arakans, and a hostile storms, they have another anxiety, crocodiles. environment(Ghosh, 2015). From A. D. 1200, The female family members, back at home, sufi holy men cleared the forests of the “perform the kumirbrata, a folk ritual aimed northern and eastern part of the delta and at appeasing the giant reptiles” (Sarkar, 2010). introduced agriculture (Eaton, 1993). Some We can see a unique occupation, Tiger other scholar said thatin the seventeenth and Charmer or bauley. The tiger charmer is eighteenth centuries, “Sundarbans rivers were believed to have the ability to control tigers. inhabited in semi-permanent ways by The tiger charmers have to follow ‘Islamic fishermen, woodcutters, pirates, paddy Rules’ like not entering the forests in Fridays cultivators and salt makers who lived on (jumma), prohibiting themselves from eating boats” (Jalais, 2010). Though there are pork or crab, refraining themselves from debates on the timing of first settlements, lending or borrowing money with interest. permanent human habitation was enabled Mainly the honey collectors appoint them through the clearing of the forest that started while going to the forests. The tiger charmers in the late 19th century and continued through have the toughest role of ‘negotiating to the 20th century. The British collector between groups of humans and non-humans’ general Clod Russell planned to divide the (Jalais, 2010). forest land into plots and lease them out to landlords in 1771. Poor farming communities The PunthiLiterature from various parts of Bengal as well as from To know about the early days of Sundarbans, neighbouring states (presently Odisha, Bihar, one has to depend on the punthi. Thepunthiliterature of lower deltaic Bengal Briefly, we will discuss about the two deities. focused on gods and goddesses of the Sundarbans. The literature reflects the Dokkhin Rai elements of the Sundarbans. The theme of DokkhinRaiis known as the lord of the tigers the literature is the ‘struggle between and is worshipped in the Sundarbans. There humanity and nature’. Punthiliterature talked are several stories regarding the Dokkhin Rai. about the marginal sections of the population. In one of the stories, DokkhinRaiis considered “Their beliefs stood apart from mainstream as the son of the shiva. “The head of the Hinduism and Islam” (Basu, 1966). Ganesa when severed from his body fell in the Folk religion which is represented by local southern (or dokkhin) direction to become a syncretic cults has a distinctive existence of its deity”(Basu, 1966). In another story own.Woodcutters, honey gatherers, beeswax (BanabibirJahuranama), Dokkhin Rai is gatherers, boat builders and desperate believed as the demon king of the forests cultivators believe in the gods and goddesses (Ghosh, 2004). of this folk religion(Jalil). The man in the forest can ‘identify himself’ with these deities. The Bonbibi original source of religion is fear. Human Bonbibi is the deity of the forests, protector of beings worship those which they fear most. the all. It is a unique thing related to Bonbibi The inhabitants of the Sundarbans are not is that bothHindu and Muslims people believe exceptional in this. The most ferocious animal in her divine powers. Though both religious in the Sundarbans is the Royal Bengal Tiger. communities worship her but there are The central focus in the punthi is the man’s differences in their rituals. Muslims call her struggle against wild animals, especially tigers. ‘Bonbibi’ and for Hindus, she is ‘Bonodebi’ The tiger is considered in one hand as (Roy, 2007). Muslims create the idol of ‘monstrous foe’ and a ‘subordinate deity’ on Bonbibias a young girl of a Muslim family, the other hand(Sarkar, 2010). they offer her red flags. Hindus worship her as According to Hunter, almost all the a mother goddess, leaving offerings before inhabitants are ‘either Hindus or Muslims’. clay likenesses. In both cases, the idol is The Hindus are mainly from the Sudra castes: ornamented with wild flowers and creepers Napit, Kaibarta, Pod, Chandal, Jalia, Tior, on her head and neck which signify her deep Dhoba, Jogi, Suri and Kaora.There are roots to the wild forests (Mitra, 1923). This different categories among Muslims also: shared worship is not a simple equation but Shaikhs, Sayyids, Pathans(Hunter, 1973). reflects something else: a shared dependence These people have to depend on the forest on the forest and a very practical need for for their livelihood. They have to survive protection (Uddin, 2011). The inhabitants of through the struggle with the nature. Risk is the Sundarbans do not think Bonbibias an like a permanent companionin their life so ‘elite deity’ of a temple or a mosque. Instead they look for solutions in religious of that, she is considered as part their hard believes(Jana, 1984). lives where religious differences are meager These folk cults are described in the texts and the struggle of life is significant (Jana, (punthi): the Raimangalwas about the tiger 1984). god, DokkhinRay,written by Krishna Ram Das in 1686, the Ghazi-Kalu-Champavati- Govt. Initiatives towards Preservation of Kanyarpunthiwas written by Abdur Rahim (the Forest date of composition is unknown), the Indian Constitution has given important to BanabibiJahuranamawas about the lady of the environment protection. Under the forest, Bonbibi, was composed by Banayuddin directiveprinciples which is part of the Indian in 1877. There was a different version of this Constitution states that the Statesare duty tale entitled as BanabibiJahuranama, written bound to protect and improve the by Marhum Munshi Muhammad Khater in environment andsafeguard the forests and 1287 B.S., Kartik, i.e. 1880(Sarkar, 2010). wildlife and it is a duty of everycitizen to protect and improve the national journal.com/articles/2/1.pdf. Accessed on 1 environment including forests, lakes, rivers November, 2017. and wildlife, and to havecompassion for living creatures (Mahadebia, 2012(?).There are Analysis and Discussion several laws such as Indian Forest Act, 1927; The Story of Bonbibiand Forest Preservation Environmental Protection Act, 1986; National in the Sundarbans: Green Tribunal Act, 2010 that have been The myth of Bonbibi has an impact on the enacted by the Indian Govt. for the protection forest preservation of the Sundarbans. Briefly, of environment (Table 1). we will discuss the story of Bonbibiand then For the protection of the mangrove forests of we will explain the connection with forest the Sundarbans, numerous initiatives have preservation. The story of Bonbibi is follows: been taken. A conservation timeline of A man named Ibrahim live in Medina. Ibrahim Sundarbans: was blessed with twins, Bonbibi and 1973: The first conservation effort takes off, Shahjongoli. Those children had been chosen with the setting up of the Sundarban Tiger for a divine mission. For completing this Reserve. mission they were to travel from Arabia to 1987: Sundarbans receives recognition as a ‘the country of eighteen tides’ World Heritage Site. (athherobhatirdesh) and made it fit for human 1989: The government constitutes the habitation. The jungles of ‘the country of Sundarban Biosphere Reserve. eighteen tides’ were the realm of a powerful 2001: The UNESCO recognizes the Reserve demon king, Dokkhin Rai. When Bonbibi and under its Man and Biosphere (MAB) Shahjongoli came to this country, Dokkhin Rai Programme. heard their azan (Muslim call for prayer) and 2001: The Sundarban Biosphere Reserve is he called them for battle but the merciful nominated a Ramsar site.(Centre for Science Bonbibi decided it peacefully. She divided the and Environment) country into two halves- one half for the wilderness and it will be ruled by Dokkhin Rai Table1 and other half for the human settlement List of Indian Laws regarding Environmental where she will rule. Policies In ‘the country of eighteen tides’ there lived a Name Year man called Dhona who collected ships for Indian Forest Act 1927 searching wealth in the forests. There was a Wild Life (Protection) Act 1972 little boy named Dukhey with the crew Water (Prevention and Control of 1974 member. After setting off, they reached to an Pollution) Act island named ‘Kedokhalir Char’. This island Forest (Conservation) Act 1980 was in the realm of Dokkhin Rai. In that night, Air (Prevention and Control of 1981 Dhona saw Dokkhin Rai in his dream, Dokkhin Pollution) Act Rai told that he want the little boy Dukhey Environment Protection Act 1986 and in exchange of Dukhey, Dokkhin Rai will The Motor Vehicles Act 1988 give him wealth beyond imagination. Dhona Biodiversity Act 2002 agreed with the lucrative proposal and within Wild Life (Protection)Amendment 2002 seconds, creatures came from the forests to Act fill the ships with huge amount of honey and wax. Dukhey saw Dokkhin Rai in front of him National Green Tribunal Act 2010 and he prayed Bonbibi for saving him. She

rescued him and her brother Shahjongoli Source: Mahadebia, K. and Vikas, M. “Climate fought with the demon and gave him Change – Impact on the Sundarbans: A Case punishment. Bonbibi returned that little boy Study”. International Scientific Journal to his home and gifted him a ‘great treasure Environmental Science, 2012(?), trove of honey and wax’. ThusBonbibi showed http://environment.scientific- the whole world about the law of jungle that the rich and greedy would be punished while As we have discussed before that British the poor and honest would be rewarded introduced permanent human settlement in (Ghosh, 2004). the Sundarbans by clearing the forests. People The story explains us that those who will be started their livelihood depending on the greedy for the wealth of the forests that is the natural resources (like wood, honey, fish, crab natural resources will be punished. Only for and so on) of the Sundarbans. Gradually, they necessity, one can use natural resources, not have realized that the forest is a treasure to beyond that. This shows that the natural them. They have nothing beyond this resources should be preserved. Through this, mangrove forest. They haverecognized their ecological balance would be maintained. In mistakes of cutting mangrove trees. another portion of the story, it is said that the Traditionally, mythical stories have helped to Bonbibiis dividing the land into two halves- raise awareness among the inhabitants for one for the wilderness, whereDokkhin Rai will preservation of the forest. The prohibitory rule and one half for the human habitation, rules of Govt. and plantation efforts also have where Bonbibi will rule. This point clearly great roles in protection of the Sundarbans. indicates territorial distribution of the forest All these have resulted into creation of and the human habitation. Member of one consciousness towards preservation of this territory will not encroach upon into world heritage site. another’s realm. This territorial distribution In the empirical study for the present paper, it will help to protectthe forests from external has been observed that present inhabitants of attack. Though the story is a myth but this the Sundarbans are aware of the fact that mythical story has put a restrain on the they have to guard the forest or else they will people’s moral consciousness born out of fear be the worst victim. The data shows that and veneration towards Bonbibi. When the collectively the villagers are planting saplings people enter into the forests, they are aware on the embankments, seashores by of the consequences if they violate the rules themselves. Eighty (80) percent of the of the forests as said by Bonbibi. respondents said that they plant saplings. This data reveals that majority portions of the Effect of Govt. and Different Organizational respondents are aware about plantation and Initiatives towards Forest Preservation in the preservation of wilderness (Table 2). The Sundarbans inhabitants not only plant mangrove saplings We have said earlier that the India govt. has collectively with villagers but also through a enacted prohibitory laws regarding forests. local club, Haripur Binodini Club and with These have restrained people from destroying forest department, local panchayats through the natural resources of forests. Specifically Mahatma Gandhi National Rural Employment for the Sundarbans, some conservation Guarantee Scheme (MGNREGS). Thus it can policies have been undertaken, from be said that people of the Sundarbans are SundarbanTiger Reserve (1973) to Man and getting aware about plantation through Biosphere Programme (MAB) under UNESCO collective action. (2001). These policies have brought notice of the whole world towards the mangrove Table 2 forest. As a result, not only inhabitants started Distribution of Respondents in terms of taking care of the Sundarbans but also Response Regarding Plantation different Non Governmental Organizations Response Number of (NGOs) have launched many conservational Regarding Respondents (%) projects. Cumulatively all these initiatives Plantation have resulted positively but still a lot of work Plant saplings 40 (80) need to do. Do not plant 10 (20) Total 50 (100) Collective Action for Plantation of Mangroves Source: Field Work by People of the Sundarbans Conclusion (2012). Living with changing climate: Impact, The local people of the Sundarbans have to vulnerability and adaptation challenges in depend on the natural resources of the Indian Sundarbans. New Delhi, India mangrove forest for their livelihood. 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