Friday, December 23, 2016

Valuable but neglected – some oil yielding plants from the southern plains of Nepal

Some plants are valuable but neglected. And among those valuable but neglected are some of the oil yielding plants cultivated in the southern plains of Nepal.

I’m talking about castor oil, linseed oil, wild linseed, sesame and chamomile. While the linseed is still cultivated in large quantities, its importance is unknown to the farmers. Except for its use in few Tharu cuisines like the water snail curry for the non-vegetarians and jackfruit and bamboo shoots curry for the vegetarians.

Meanwhile chamomile is being cultivated for its essential oil, largely by the Tharus in the Mid and Far Western Nepal in the lands near protected areas. Just to prevent the wild animals marauding on the crops.

Let’s talk about these plants in detail.

Castor oil plant by Flickr user Kenneth Cole Schneider. (CC BY-NC-ND 2.0)
Castor oil

One of the most neglected oil seeds is castor oil. These plants grow on fallow lands and garbage dumps on its own. In the past, castor oil was used to burn oil lamps in the southern plains of Nepal during Sukrati, the festival of lights called Tihar and Deepawali in other parts of the country. The oil was also used as a pain reliever. I’ve heard my grandmother telling about its benefits and applying it on her joints and back to get rid of any pain and stiffness. And my grandfather, a traditional healer, used to make concoctions using the castor oil to cure ringworm infections.

Castor seeds by Flickr user budak. (CC BY-NC-ND 2.0)

The oil, used widely in shampoo, soaps, cosmetics and massage oils, helps fight signs of aging, moisturises skin, reduces skin pigmentation and acne, promotes hair growth, prevents premature hair greying and conditions hair among other benefits.

So, isn’t it sad that we’ve left cultivating this useful plant?  


Linseed

Linseed oil has always been neglected. In the terai, people take it as a poor man’s replacement of mustard oil. However, this oil has plenty of benefits. And linseed has been termed as a superfood in the West.

Flax (Linum usitatissimum) or linseed by user Peter O'Connor aka anemoneprojectors. (CC BY-SA 2.0)

People in the terai, especially the Tharus in the Eastern Nepal, still use linseed powder to garnish some curries like jackfruit, bamboo shoots and ghonghi (water snails). Without the linseed powder the curry is tasteless for them!

Though considered a poor man’s dietary intake, the medical science has confirmed that the linseed oil or the flax seeds protects from osteoporosis. It is also considered as a laxative and a hormonal balancer.

The oil also relieves inflammation and pain. That’s why you can see old people still resorting to linseed oil massages.

Linseed cultivation is so easy that you just need to sprinkle the linseed in the paddy fields when the rice starts to flower. The linseed grows well from the moisture remaining in the field and just few months after the rice harvest, you can harvest the linseed crop. And it has been cultivated since ages in this way.

So, let’s continue cultivating it and start using more linseed powder and linseed oil in our diets!

Wild linseed

This wild variety of linseed is still grown in the terai, but by limited farmers.


The lesser known sibling of linseed. A native variety, it is still cultivated for its long black seeds which are a bit different from brown and smaller linseed. While the linseed flowers are purplish blue and the plants are small and frail, this variety called 'bonchikna' (a vulgar word though in Nepali) in the southern plains yield oil which is much viscous than regular mustard and linseed oil. It's still used for cooking purposes but not preferred over the former ones. More research is needed to find out its benefits. Though lesser known and less preferred, it's a joy to see fields of these beautiful flowers in the southern plains of Nepal during the month of November! --------------------- #native #linseed #terai #Nepal #beautifulflower #picoftheday #teraidiaries #travelblog #instapic #flowers #oilseeds
A photo posted by Sanjib Chaudhary (@sankuchy) on
 

Sesame

Though the sesame has been tagged as a purity material – a must offering to Shani Dev and other gods in Hindu mythology, it is being cultivated less and less these days.



A photo posted by Sanjib Chaudhary (@sankuchy) on
 

Chamomile

Chamomile is a recent addition to the list of cash crops being grown in the terai. Currently grown only in the Mid and Far Western Nepal, farmers need to spread its cultivation even in the Eastern Nepal. 



A photo posted by Sanjib Chaudhary (@sankuchy) on


Thursday, December 22, 2016

Weave your own basket from kans and sikki grasses

The sikki grass (vetiver grass - Chrysopogon zizanioides), once found in abundance near water sources, has been vanishing and with it is declining the art of basket weaving from the golden splinters. And due to the easily available plastic containers, the basket weaving out of kans grass (Saccharum spontaneum) is also on the decline.

Vetiver grass (c) Forest and Kim Starr. Creative Commons Attribution 2.0
Sunset through Kaash (Kans Grass) by Flickr user Abhijit Kar Gupta. (CC BY 2.0)

Whenever I travel to my home in the southern plains of Nepal, the kans baskets (they call it dhama in the Tharu language) hanging by the roof always haunt me. All these baskets were woven by grandmother who passed away recently. Since we have been lowering our involvement in agriculture and storing the food items in sacks and drums, these beautiful baskets have been left useless. And the only thing I can do is, stare at them!

Kans baskets hanging by the roof in my house.

Tharu and Maithil women from the southern plains of Nepal have been weaving baskets of all shapes and sizes from the kans grass since ages and the art has been passed from one generation to another. The mothers and grandmothers have been teaching the young ones to weave baskets out of kans, considered useless and sikki, regarded pure.

So, how do they weave these baskets?

Once I sat with my grandmother and she showed me the basics of this craft. Let me share it with you.

First, all you need to do is collect the kans stems before they flower (they call it gabaha in the Tharu language). Take out the flowery filaments and leave the stems to dry. Since the stem is hollow now, it can be wound into any shape and size.

Kharhi, the base material for weaving basket.

Now trim the upper and lower parts of the stem. They can be used as the base material to wound the kans stem around. Also make sure to collect the kans grass from an earlier stage, before they start bearing flower inside. The stalks are usually hard at this stage and can be used as the base material for the baskets. People also use fistful of kans grass from this stage as a broom.

Soak the gabaha in water so that it becomes flexible. A rudimentary tool you’ll need besides the grass is a takuwa – a needle like equipment with a rounded end to hold on while weaving a basket.

Takuwa - a needle like equipment used to weave the basket.

Take a fistful of the kans grass and coil the gabaha around it. Then swirl it to give a round shape binding the framework with gabaha. And take the help of takuwa to make holes in the structure and put the gabaha inside the holes till it takes the shape a conical basket like the one in the below picture. Later you can add the base to this basket.

A basket without a base.

Keep on weaving and you’ll get a basket like the ones hanging by the roof in my house.

Now you must be curious how Tharus weave so beautiful baskets (called pauti and dhakiya) that are displayed during the Tharu festivals like the ones on the heads of these women from Sunsari district.

Tharu women holding sikki baskets (c) Madan Chaudhary/Tharuwan.com

It’s simple like weaving the basket from gabaha. First, you need to collect the sikki stems and tear them apart into two equal splinters and leave them to dry. Once dried, you can apply colours of your choice to them.

Now repeat the process of weaving a basket from kans grass. Soak the coloured sikki splinters in water and take a fistful of kans grass as base material. Then with the help of a takuwa wind the colourful sikki splinters around them. Slowly, your basket starts taking shape. To create the beautiful colourful patterns on the basket, you’ll need to coil the coloured sikki splinters on the basket with the help of a takuwa. But you’ll need to practice a lot to create those beautiful patterns.

Good luck with the weaving!

Read: A basket of nostalgia

Monday, December 12, 2016

Have you heard about these medicinal plants from the southern plains of Nepal?

Millions of medicinal and aromatic plants remain undiscovered, unknown and unused in our jungles and some even grow in our backyard. Most of the herbs used by shamans and witchdoctors are still not known to the outer world. While the old medics are aging they prefer not to share their knowledge with the young generation. And the sad part is – the young generation never takes these medicinal plants seriously. For them, popping the allopathic pills is much easier and effective than crushing the leaves and stems of obnoxious smelling medicinal plants and gulping the bitter juice. However, these plants are known for their healing properties and the good thing about them is – they don’t have any side-effects like the drugs made in the factories, except for few cases.

This October-November I tried convincing the shamans in the terai, the southern plains of Nepal and requested them to share their secrets. Achhai Tharu, a local shaman was happy to share his knowledge with me and he even took me to the places where he had secretly hid the magic plants!

Let me share the benefits of the medicinal and aromatic plants that he showed me.

Jethmal

Native basil. It has completely different and strong aroma. Resembling 'tulsi', the common basil, it has lot more medicinal properties. I met a young guy whose jaundice was almost incurable but drinking water left overnight with a handful of this herb made him healthy once again. Achhai Tharu, a local shaman said, "Soak the leaves and parts of this herb overnight and drink the water in the morning, it will keep your diabetes at bay." He also added that if you keep a bunch of this herb in a pot of water, it will turn the water into a medicine --- a frozen, colourless liquid. It cools the water if you put a little bit of this herb into it. When I asked its name, he said, "We call it jethmal." --------------------- #nativebasil #jethmal #maps #medicinalandaromaticplants #herbs #Nepal #ayurved

A photo posted by Sanjib Chaudhary (@sankuchy) on


Remedy for rabies

Right medicine to prevent rabies. Talking to shamans and herbalists in the southern plains of Nepal was an eye-opener for me. We hiked together to find medicinal plants that they've been using to cure different ailments since ages. This herb is applied to the wound caused by dog bites and also works even when bitten by wild animals like jackals and monkeys. Just crush it and apply the juice to the wound. It heals and prevents rabies. But they've been advising the patients to go for vaccination also in case a mad dog bites. Just to be sure. But the old man seemed to have forgotten the name of this plant. The nature has provided cure for every disease, we just need to identify the right plant. Isn't it? ----------------- #herbs #rabies #Nepal #medicinalandaromaticplants

A photo posted by Sanjib Chaudhary (@sankuchy) on


Kalpnath


Now let me tell you a bit about some of the herbs that grow everywhere, in the fields and even in your background.

Dulfi

Have you seen this wild herb? Called dulfi locally in the southern plains of Nepal, this aromatic plant has a special significance during Dipawali, the festival of lights. The cattle owners grind these plants (Leucas aspera), filter the green juice with a piece of white cloth and administer it to the cattle. It's really tough to make the animal swallow this strong smelling juice. So, with the help of a long but narrow container made from bamboo twigs, the juice is poured into the nostrils of cattle. When I asked about its benefits, a farmer said, "It keeps the cough, cold and fever at bay." Interestingly, this plant extract is used to treat scorpion bites in the Philippines. And the flower juice can be used to treat sinusitis, headaches and intestinal worms in children! ------------------- #medicinal #aromatic #herbs #sinusitis #headaches #cough #terai #Nepal #leucasaspera #dulfi

A photo posted by Sanjib Chaudhary (@sankuchy) on


Dhutoor

Wednesday, December 7, 2016

Try eating these native veggies before they become extinct

I’m not a vegetarian but I love vegetables. And whenever I get to the southern plains of Nepal, I try to savour some of the native veggies. Especially, I yearn for that particular taste of these veggies cooked by the Tharus. The use of powdered linseed to the bauhinia leaves and drumstick beans and adding of baking soda to ‘naf’ leaves gives that ‘different taste’ to these vegetables.

However, in spite of being tasty and nutritious these veggies might become extinct. One of the main reasons of these varieties becoming extinct is simply the neglect of the young generation and the onslaught of hybrid veggies.  

Now let’s talk about these native veggies. Leave your comments below if you have not heard of these. 

Jhauwa
This native bean was found everywhere only a few decades ago. However, due to the itchy outer layer and the difficulty to cook, only few people grow this – and that too is limited to few climbers growing on its own in the farms.

Neglected but nutritious. This native variety of beans is on the verge of vanishing. Called 'jhauwa' in the southern plains of Nepal and 'kauso' in the hilly areas, these beans are tasty but you need to be cautious while plucking them. The outer coat of these beans is itchy and that's why it is used by the swindlers to snatch away the possessions of travellers. They throw the itchy powder over the travellers and while they start itching, the thugs run away with their belongings. To eat these beans you'll need to boil them first and peel the outer coating. Then you can cook the rest just like any other vegetable. Be careful not to eat too much of these beans. It causes dizziness. But it is full of protein and nutrition. Not a time to neglect these beans any more! ------------------------ #neglectedbutnutritious #beans #jhauwa #kauso #terai #Nepal #vegetables #picoftheday

A photo posted by Sanjib Chaudhary (@sankuchy) on


Pindar
These wild vegetables are getting scarce as the forest area is decreasing. Its trees are hard to find in the jungle these days and mainly brought to the markets by the firewood collectors and cattle grazers.



Munga
The drumsticks, in spite of manifold benefits, are rarely grown in a commercial scale.



Naf
The ‘naf’ leaves resemble the hollyhock leaves.



Koilar
The bauhinia or ‘koilar’ flowers are eaten widely in Nepal but their leaves are seldom eaten elsewhere except in the terai. Since the flowers and leaves need to be sourced from the nearby community and national forests, this delicious vegetable is not found in the market all the time.

Friday, November 18, 2016

Shama Chakeva – celebrating the brother-sister relationship in the southern plains of Nepal

With the changing times, the festival celebrations are changing throughout the world. And so is the state of ancient festivals that are on the verge of vanishing. But thanks to few enthusiasts, they are keeping the tradition live!

I am talking about Shama Chakeva, an important festival reminding the dedicated brother-sister relationship that was celebrated widely in the southern plains of Nepal both by the Tharus and the Maithils.

Though the grandeur of the festival is on a decline, few groups have been promoting it in different districts of terai.

This year, however, I was lucky to observe the little girls celebrating this festival.

Here’s how the Shama Chakeva festival is celebrated.

The sisters make clay statuettes of Shama, Chakeva, Sathbhainya, Chugla and a dog among others (characters mentioned in the story of Shama Chakeva).

Clay statuettes of Shama, Chakeva, Satbhainya among others.

Every night, they put the statuettes in a nicely decorated bamboo basket, put the basket on their heads and sing songs blessing their brothers and abusing the wicked Chugla. They gather at different houses and sing these songs till the full moon day.

Girls carrying their clay statuettes in bamboo baskets and women singing songs of Shama Chakeva.
Taking the Shama Chakeva to nearby pond.

The next day, their brothers help build small temple like floating baskets. Then the brothers and sisters gather on the bank of a pond and put the statuettes in the floating baskets after worshipping them and offering ‘prasad’ to them.

Displaying the clay idols on the bank of pond before offering prasad to them.

Displaying the clay idols on the bank of pond before offering prasad to them.
A little girl doing her final pooja before immersing the idols into water.

The statuettes are finally immersed into water. The children burn the moustache of Chugla and break the idol into pieces so as to punish the wicked Chugla.

Immersing the clay idols into water.

Here’s a short story on how the festival started.
 
Was lucky to observe the Shama Chakeva festival celebrated by sisters for their brothers. This little girl is feeding 'prasad' -- an offering to her clay idols before submerging them into water. The sisters make clay idols representing different colourful birds, Shama, Chakeva, Satbhainya, Chugla, and Brindavan -- the important characters of the story -- take them through the village alleys while women sing songs about Shama Chakeva, and finally immerse the idols into water. The story goes like this -- Shama was Lord Krishna's daughter married to sage Charudatta. Chugla made false stories about her making Krishna furious and thus turning her into a bird by his curse. When Charudatta gets to know about it, he worships Lord Shiva and also gets turned into a bird and both live happily as Chakeva and Chakevi. But Chugla lights fire to the forest to kill them. However, with God's grace it rains and both are saved. When Shamba, Shama's brother gets to learn about this after returning from Gurukul -- the school of earlier days, he worships Krishna and is able to make him happy and gets the blessing 'your sister will return on Kartik purnima -- the November full moon day'. From that time this festival is thought to have started. --------------------- #shamachakeva #terai #Nepal #festival #Tharus #maithils
A photo posted by Sanjib Chaudhary (@sankuchy) on

Interestingly, the migratory birds start descending from Siberia and far-off places to the terai from November. And among them are the ruddy shelduck called chakheva!

Can you relate this with the Shama Chakeva being celebrated in November and Shama and Charudatta turning into birds?

Thursday, November 3, 2016

The dying tradition of painting evil eyes on the door entrance in Dashami

As Tharus embrace modernisation, many of their traditions are vanishing. And if not preserved on time, the young Tharus won’t even get to know about them!

Here’s one of the traditions of painting ‘Dain Jogin’ – an evil eye on the first day of Dashami in Eastern Nepal.


The evil eyes are replaced by these red and white patches on the seventh day of Dashami.

In the seventh day of Dashain, called Saptami, the evil eyes are replaced with these red and white patches of rice flour and vermilion. If you watch carefully, there are seven rows and seven columns of these patterns -- denoting the seventh day. These patterns are made by a wild plant's pods that I'll be posting later. These patterns are erased after the festival ends. There's an interesting connection to painting these patterns. Sangita Tharuni says, "The evil eyes are erased and replaced with these colourful patterns since the Goddess Durga gets her nayan (eyes) on this day." All the clay idols made during Dashain get irises in their eyes on this day. After this the idols are complete and are demonstrated for public viewing and worshipping. ------------------- #Dashain #tradition #terai #culture #tharus #easternnepal #graffiti #Nepal #beliefs
A photo posted by Sanjib Kumar Chaudhary (@sankuchy) on

The pod of the plant that is used to create the red and white pattern is called ‘sakhari bakhari’ in local Tharu language. Thanks for identifying it @shankarian!

Wednesday, September 21, 2016

Did Tiger Take the Rain?

I was surprised and happy to get an email from Dr Charles Norris Brown, an adjunct faculty from the University of Vermont. I had been leading the Year of the Tiger campaign in WWF before leaving the organisation to join SNV Netherlands Development Organisation. He wanted to write a book about conservation and tigers.

I connected him with WWF Nepal’s communication team and went with him to hear his plans at WWF Nepal office. His plans were just plans at that time. The communication team assured him of the support for his book – but it was not possible to fund his venture.

So, Charles and I, with support of my friend Shree Narayan Chaudhary went on a whirlwind trip of western Nepal. We were lucky to find support from many other friends in the field –Nandalal Rana and Bhaktaraj Rana among others.

We visited villages in Kailali, Kanchanpur and Dang collecting stories about tigers and conservation from Tharu elders. Charles had been clicking pictures and drawing sketches of little children while jotting down the stories in his notebook – told in Tharu language, translated in English by me.

Charles, on his return to the US, spent a sizable amount of his time writing a children’s storybook based on the stories collected from the western Nepal.

He again returned to Nepal the following year to meet with the communities once again and show them the draft of the book.

After several revisions, the book ‘Did Tiger Take the Rain?’ has come out in its present form. The book is being released this October by Green Writers Press.

Cover of the book 'Did Tiger Take the Rain? Used with permission.


In his website, Charles writes:

[…] But it is not the fate of the tiger itself that raises concern. Like the ubiquitous canary in the mine, what happens to the tiger is intimately connected with what happens to the habitat in which it lives, and the habitat in which the tiger lives is, in its turn, finely connected with the sustainability of the human biosphere. As the children in the book note: we all breathe the same air.
The problem addressed by the book is that a dry and hot climate could be the result of the cutting of the forests which upsets the naturally occurring precipitation cycles. The solution: to stop cutting the forests or at least be certain that new forests are allowed to thrive. The challenge is to produce a children’s book that shows both determination in the face of obstacles as well as the hope that efforts will bear fruit in a practical way. The strategy in this book is to share a story around raising a question, then actively seeking an answer and finding a way to resolve the problem through action. The book aims to develop a story that will help children from different cultures share a means to become empowered to take action that will hopefully make the world a better place. […]

Charles, an anthropologist by profession, was an artist from young age. He earned his PhD from Lund University in Sweden in Sociology and Social Anthropology. His post-doctoral work took him from India, to Borneo, to Appalachia, and to Canada where his focus was (and still is) on people of the forests and on their place in the health of the ecosystem.

He says:

[…] The message of conservation needs to focus among communities – the people who live near the forests (and its animals such as the tiger) as well as those far away. All of us share this world with the tiger – and not only the tiger. We share this world with all living things. We breathe the same air. We feel the same wind. How could I combine my approach to anthropology with my art to create messages for children? […]

Thus, the book ‘Did Tiger Take the Rain?’ was born.

Read an excerpt of the book from Amazon.

Tuesday, September 20, 2016

The benefits of miracle tree 'Moringa'

The recipes and cuisines vary from place to place and get customised according to the tradition and culture. The teraibasi (the inhabitants of southern plains in Nepal), especially the Tharus, have developed unique cuisines of locally available ingredients. The recipes have been adopted by others with the passage of time but still the dishes cooked by Tharus have something special about them. For instance, they have been using flax seeds (linseed powder) to garnish the curry of snails (ghonghi), drumstick and bamboo shoots which is not common among other communities. And that makes the curry more delicious!  

While the locally available vegetables are not a big hit among Nepalis in general, slowly they are gaining popularity. One of such neglected but nutritious vegetables is drumstick.

Moringa flowers and pods

Drumstick, locally called 'munga', 'sahajan','swejan', is a superfood in the West. Moringa oleifera, one of the most useful trees, lie unattended and uncared at most of the places in the southern plains of Nepal. Nobody cares to propagate this immensely useful tree. Instead, they are uprooted and thrown away if they grow near a house – to ward off the army of caterpillars munching on the juicy leaves.

The tree branches, however, are used as bio-fences. The branches grow into trees quickly and the plant needs not much water or soil nutrients to grow. The branches can be easily lopped off and the leaves are also used as fodder for the goats. And the goats like it!

Our folks in Terai never thought of cooking the leaves although they are used in soups and curries in neighbouring India. It was always thought as poor man’s diet – only the fruits, resembling drumsticks are cooked and eaten. However, it’s becoming popular these days with the demand from urban centres. The young fruits called jokiya in local language due to its jonk (leech) like shape are lip-smacking. The ripe fruits that take triangular shape on their maturity have hard seeds and one needs to get rid of them before cooking. But still the drumstick curry is finger-licking delicious.

The wonder tree Moringa oleifera is a fast growing, drought resistant tree. The pods are source of all vitamins and minerals. It has Vitamin C seven times than that of an orange, Vitamin A four times than that of a carrot, Calcium four times than that of milk, Potassium there times than that of a banana, and protein three times than that of curd. According to Ayurveda, drumstick can cure 300 different diseases.

And still it is considered a poor man's vegetable and no one cultivates it commercially!

What a pity!

Wednesday, August 10, 2016

Though not so fancy elements of worship in Jitiya festival, these are healthy and have anti-malarial properties

The Jitiya festival, celebrated with pomp by Tharu and Mithila women in the southern plains of Nepal, is only a few months away.

Read: Jitiya Pawain - the most revered festival among Tharu women

While Jitiya is observed for the welfare of children, the women observing the tedious fast eat a nutritious but neglected tuber, seeds of a plant thought to cause dropsy, offer sponge gourd flower and arrows of sikki grass among others to the deity Jitmahan.

The not so fancy materials sourced from the nature makes the festival more close to the nature. Let’s see why these materials are beneficial besides being used as materials of worship.

Elephant foot yam, commonly known as ol in Nepal.

Elephant foot yam
Elephant foot yam, commonly known as ol in the local language in the southern plains, is a natural medicine for piles and many other illnesses like dysentery, vomiting, stomach ache, and asthma. It can't be eaten without applying lemon, curd or pickles because of the Calcium Oxalate in it. It grows well in fallow land as well and doesn't need much water to grow. Tharu and Maithil women eat it as delicacy during the Jitiya festival.

It still needs to be popularised in main markets like Kathmandu and other urban centres, though people have started knowing its importance. People need to be made aware of its benefits and taught how to cook it.

Argemone mexicana is said to have anti-malarial properties.

The seeds of Argemone Mexicana
There's something mysterious about Argemone mexicana. While its seeds when mixed with rapeseed causes dropsy, the Tharus in Eastern Nepal eat its seeds (called bautara) during the Jitiya festival when fasting women eat the seeds soaked in water over night.

Interestingly, scientists have been experimenting giving Argemone mexicana extracts to people to make them immune against malaria. Tharus have been known for their resistance against malaria since centuries.

Is it also because they have been eating these seeds once a year in the pretext of following ages-old tradition? Well, only a thorough research shall reveal this. While in Mali, tea made from Argemone Mexicana helped 89% of the patients recover from their malaria.


A sponge gourd flower. Image by Flickr user Ton Rulkens. (CC BY-SA 2.0)  

Sponge gourd flowers
While flowers are offered to the gods during worship by the Hindus, sponge gourd flowers are offered to the deity Jitmahan during the Jitiya festival. It reminds us the benefits of the not so cared about vegetable. The sponge gourd is said to be an excellent blood purifier and good for stomach preventing indigestion. It prevents cholesterol and diabetes and cures jaundice.

Vetiver grass (c) Forest and Kim Starr. Creative Commons Attribution 2.0
Sikki grass stalks
The sikki grass (also called vetiver grass) has a special place in the worship rituals during Jitiya. While the grass stalks might have been used in the festival due to their usefulness to make baskets, the new scientific findings lead to a totally different view.

The Nature reports the researchers found that spraying the mosquitoes with vetiver killed the insects. Comparing this to letting the sikki grass grow on the bunds and marshy land and boiling the sikki splinters with natural colours to get the coloured variants – the aroma and oil produced might have driven away the malaria carrying mosquitoes  and helped develop resistance to malaria, albeit in a small way. Well, that's just a figment of imagination and only further research can prove this.

So this year, if you are observing the Jitiya festival, don’t forget to talk about the benefits of these not so fancy elements of worship.

Thursday, June 16, 2016

The psychology behind domesticating birds and animals

A Tharu house and ducks. Image by Flickr user Jean-François Gornet.CC BY-SA 2.0

If you have visited a rural Tharu household, you must have noticed different shaped enclosures for domesticated birds and animals.   

Also read: Unique enclosures for domestic birds designed by Tharus

Although, with the passage of time, the tradition of keeping domesticated birds and animals is being discontinued, pigeons, chickens, ducks, goats and pigs still are an essential part of a Tharu household.

But have you ever wondered why Tharus and other households in the Terai keep these birds and animals?

Let me take you to my ancestral house to analyse this.

I come from a strict vegetarian family. My grandparents and parents – all are vegetarians – and they were taught to be a vegetarian right from their birth. Now you can imagine the situation. Neither meat nor fish is allowed inside my house. And for a voracious eater like me, I need to either get to my neighbour’s for a plate of meat or build a make-shift oven out of three bricks and cook the delicacy in the cow-shed. That too in this modern day!

Now you will say why I am not changing all this. I have already started the change at my residence but I have never thought of changing the tradition at my ancestral home. It still, to me, is a sacred place.

The reason I am beating around the bush is to provide you with the context before I delve into what the title of the blog says.

In spite of being a strict vegetarian, my grandmother used to keep pigeons and goats. And my grandfather would always complain about this during the meals. He was finicky about cleanliness and he would always point to the droppings of pigeons and goats, making my grandmother run around with broom all the time and shoo away the pigeons while he would be eating.

My grandmother is a lady who likes to see her surrounding clean all the time. That’s why she didn’t raise chickens and ducks. The pigeons and goats are considered to be clean ones. 

We would never give a damn about her pigeons and goats but every year when I visited her there would be plenty of little pigeons to eat. Now don’t tell me not to eat pigeons, I have already left eating them. However, if you are a meat-eater, it’s tasty and really good for health.

Then, every time, we would sacrifice them to appease our forefathers and the village deity. We have discontinued this tradition as well. We have replaced the sacrificial rites with offering laddus to the deities.

Sometimes, my grandmother would sell the newly-born pigeon chicks to meet the daily household expenditures.

And it brought me to tears when my grandmother took out a pair of gold ear-rings and a tilhari (an amulet like ornament worn by married women) for my would-be wife. She had saved the money by selling the goats!

Now, let me go to the psychology behind rearing all these.

First and foremost, they are good source of protein. They can be culled anytime. No wonder, if you visit a Tharu household, you will be offered the fresh meat of these birds.

Secondly, they are can be treated as petty cash. You can sell them whenever you are in need of money.

Thirdly, you can feed them the leftovers from your daily meals. In a way they help minimise your food wastage.

Finally, the goat and bird droppings can be used as an organic fertiliser.

So, why not continue the tradition being followed in the Tharu villages? Let’s continue it! 

Monday, April 11, 2016

No one has long history of residing in Dang, except the Tharus – Prof Dr Shiva Kumar Subedi

Professor Dr Shiva Kumar Subedi. Image from his Facebook page. Used with permission.

Dr Shiva Kumar Subedi, a professor of Nepalese history, culture and archaeology, has published numerous research articles on history and culture of the Dang Valley. He has also written about the Tharus of Dang, their history, culture and cuisines.

Sanjib Chaudhary from Voice of Tharus, with the help of researcher Uday Raj, spoke with Dr Subedi about his research works and publications. Here’s an excerpt of the interview.

Voice of Tharus (VOT): Welcome to Voice of Tharus, Dr Subedi. Can you tell our readers about your research article on 'Prehistoric Study of Dang Area and Recently Discovered Artefacts' published in Ancient Nepal?

Shiva Kumar Subedi (SKS): Dang Valley, Located between Mahabharat and Chure ( Shivalik) ranges is one of the big valleys of Asia. It covers an area of around 50 kilometres in length from east to west and an average of 19 kilometres in width from north to south. The main drainage of the valley is Babai River which lies on the lap of Shivalik range.

I had studied different articles of Gudrun Corvinus, a German scholar, related to the geology and prehistory of Dang during my student life. I got chance to teach prehistory from the beginning of my teaching life. However, I had known a little about the cultural value of this area which attracted me towards the cultural heritage of Dang area. Later, I discovered a piece of Mesolithic tool and two Neolithic tools during my field work. Thus, the article was prepared and published. 

VOT:  In one of your articles you have mentioned that Tharus were the first to settle in Dang. How did you come to such conclusion? Can you tell our readers the facts behind that?

SKS: Nowadays, Tharus are in minority in Dang but they were in large numbers before the Land Reform Act of Nepal 2021 BS (1964 AD) and Malaria Eradication Project which were implemented around same time. Both helped the hill people to migrate to the plain land of the valley.

The first historical document is a copper plate of King Punnya Malla which hints the Brahmin entering in the valley. At present, more than 50 groups are living here but no one has long history of residing in Dang, except the Tharus. They have a cultural history of unknown past related with Dang.

Their settlement pattern, migratory behaviour, joint family system, nature dependent life, compact settlement pattern from security point of view, equal importance given to the cattle, etc., are the features of primitive life.

The ones who have migrated towards the west are known as Dangaura (originally of Dang). On the basis of these facts, I agree with the opinion of Prof. K.N. Pyakurel that Tharus of Nepal do not have a single origin and conclude that Dangaura Tharus are original inhabitants of Dang.

VOT: You have also written about the medieval history of Dang and cultural heritage of Dang. Can you highlight a little about it?

SKS: In the past, Dang witnessed a rich and glorious time during the prehistoric period. The discoveries from lower Paleolithic period to the Neolithic period in Dang prove this fact. Most of the artefacts are exhibited in the National Museum, Chhauni, Kathmandu. They show that Dang was rich in prehistoric culture. However, there is no clear picture of the historic period due to lack of reliable sources.

Ancient history of Nepal mostly depended on the cultural sources, outside of the Kathmandu Valley. The copper coins, which were discovered on the mound of Sukaura, so-called fort of the Tharus cannot hint at the history of Dang. On the basis of the tangible and intangible cultural sources and support of the neighbouring sources, it can be said that it was governed by the Tharus up to the early medieval period of Nepalese history. Tharus must be the local chiefs in the Khasha imperial period which is hinted by the copper inscription of Punnya Malla.

After the fall of that empire, some local chiefs got opportunity to be sovereign kings. But Dang was divided into different tiny kingdoms for a time being and different families got chance to hold the power. In this context, local chiefs related with the ruling family held the power in Dang.

The king of Dang during the period of unification was not of the Tharu family. This shows that the hold of Tharus in Dang was gradually falling down along with the rise of Khashas. However, the social status of Mahataun (village headman) remained similar to that of the ancient and early medieval periods. This system helped to continue the tradition of the Tharu community and Tharu culture became the culture of Dang. In the heritage of Dangali culture, we can say that Tharu culture is the cultural heritage of Dang along with Siddha Ratnanath sect.

VOT: You have also written about the cuisines of Dangaura Tharus. Please tell us in detail about the food items and how they are prepared. It would be good if you can also tell us the importance of the food items in the Tharu culture. When and why are they (some special items, if any) prepared?

SKS: The cuisines of human beings are mainly based on the local production and can be divided into two groups: habitual food and cultural food. Tharus are not exception from that fact. The cuisine system of the Dangaura Tharus seems to be more hygienic due to less use of oil and fat.

The major spice which is commonly used is pepper with turmeric powder. Boiled stick made of rice flour, dhikri, is used as a habitual and cultural food item.

Mad (starch) is a popular drink which is made from the mixture of rice, maize, wheat, barley and pulses. After boiling for a long time, it takes the form of liquid and is used as a non-intoxicant drink. It is also used during the day time and helps to maintain the scarcity of glucose. Rice, pulse, green vegetables and chutneys of local produce are common food habits.
 

Kappwa (made of rice and wheat powder) and Kanjuwa (made of sour starch) are the substitute variety of pulses.

Lachhara – dry piece of green vegetables is used in lieu of green vegetables when it is not available in kitchen garden.

There are limited food items which can be mentioned the items of food culture. They are dhikri, jhajhara roti and baria. Dhikri is made of rice flour which is cooked over steam. On the basis of their shapes and size, they are known as pauwa dhikri, lattha dhikri, gola dhikri and chhithi dhikri. This variety of food is essential in the great festivals like Maghi, Dashya, Gurai, etc.

Jhajhara roti is the next variety of occasional food which is made of liquid rice flour cooked in ghee. It is used during Dashain, Holi and other occasions to offer to those gods who do not prefer animal sacrifice.

Baria is similar to gola dhikri cooked either in oil or in ghee. It is needed in marriage and funeral ceremonies.

Poinkasan (a typical vegetable available in kitchen garden) is used in Astimki and Atwari festivals.
Fish is equally important for food habit and food culture.

VOT: Can you highlight any interesting incident during your research in Dang?

SKS: Dang is the area from where prehistoric artefact was discovered first in Nepal. Prof. R.N. Panday, Gudrun Corvinus, Randy Haaland have given their valuable time in prehistoric research in Dang. Dr Drona Rajaure and Prof. Dr Sharma have also given their attention to the cultural research in Dang. So, I was also attracted towards the research of this area. It was focused in the Babai area. One day while returning from the field on the evening, I saw a typical stone piece in the water of Babai riverbed. I picked it up. It was a piece of lost Mesolithic stone. It is the most interesting incident during my research on Dang.

VOT: What are your personal views about the Tharus? do you have any advice for the young generation?

SKS: Tharu is an honest and labourious ethnic group of Nepal Tarai that remained out of contact with other groups. When other groups came to contact, they went out from Dang. However, it was impossible to live without mixing with the others and it took a long time to be close to each other. It was essential to accept the cultural values of the hill people which is gradually being adapted.

Liquor and wine were the major drinks of the Tharus which had created misunderstanding and quarrels in the society. It was the major reason of misuse of grain which made them food-less during the farming period. It was also one of the reasons behind the poverty and made them rely on others. But now-a-days, Tharu youths are getting away from this tradition and are trying to change. It is good. However, some of the academicians of this community are giving slogans of extreme ethnicism which is harmful. Most of the youths are just trying to adjust with others and learning new things. I request the youths to be careful of this and learn from the mistakes of past.

VOT: Are you continuing with research and writing? Can you share with us your future plane?

SKS: Now-a-days I am active towards developing culture tourism in Rapti by the means of identifying the heritage sites, formulating master plans for the development and making people aware about it. Culture and nature are intertwined, so both should be launched together.

Government alone cannot do anything without people's participation which is essential for sustainable development.

I want to spend my remaining life in research and publications.