There is something extraordinary about the cheraw (bamboo dance) performed during Chapchar Kut. The dance is unique, elegant, and spectacular, but it carries a deeper connection to the land and lives of the people, particularly to the remarkable practice of shifting agriculture (or jhum) which subtly encapsulates the dance of the bamboos themselves on the mountains of Mizoram.
I first watched the grand cheraw performance at the Assam Rifles stadium in Aizawl in Mizoram’s Gospel Centenary year. Although the state had seen great transformations in religion, traditions and economy over the last century, the cheraw itself had been retained as a deeper marker of culture.
The cheraw dance performance at Chapchar Kut following Mizoram’s gospel centenary year (24 February 1995).
Cheraw at Aizawl, March 2014.
Eagle’s eye-view: the jhum shifting agriculture landscape in Mizoram, northeast India. Note extensive cover of bamboo, secondary, and mature forests retained in landscape even as cleared jhum fields of the current year lie drying in the sun.
March 15, 2014: Today, farmers of the Serhmun village would start a fire on the hills near Tuilut, to meet a deadline set by the state government. We were in Damparengpui, a remote village in Western Mizoram, from where we wanted Lal Sanga to take us in his autorickshaw up the bumpy, winding hill road to Tuilut.
“Do you really want to go all the way to see that?” he asked. It would turn out to be the loudest, hottest, most spectacular fire that I had witnessed at close range. A deliberate fire that would reduce to ashes what had been, until some weeks ago, a dense bamboo forest. And yet, the fire did not signify destruction as much as it did a new beginning.
The Economic Survey Mizoram 2012-13 made a bold claim. After quoting the Forest Survey of India’s (FSI) State of Forest Report 2011 that 90.68% of Mizoram is under forest cover, the Economic Survey claimed, literally in bold letters in a box, that the State’s forests
have suffered serious depletion and degradation due to traditional practice of shifting cultivation, uncontrolled fire, unregulated fellings etc.
Due to change in customary cultivation practices, focus has now shifted to raising horticultural crops… thus preventing secondary growth on old shifting cultivation patches. This has also led to the decline in forest cover assessed in the state.
Thus, Mizoram’s forest cover may be taking a turn for the worse not because of shifting cultivation but because of the State’s push to establish permanent cultivation, notably horticulture crops such as oil palm.
An oil palm plantation on a steep slope adjoining Dampa Tiger Reserve, Mizoram (Photo via Wikimedia Commons).
Tropical rainforests cleared for oil palm plantation in Sabah, Malaysian Borneo (Photo via Wikimedia Commons).
Forest areas have shrunk to fragments as oil palm plantations expand over vast areas in south-east Asian countries, like here in Sabah, Malaysian Borneo (Photo via Wikimedia Commons).
Oil palm promotional poster along the highway near Lengpui airport.
Oil palm plantations now occupy shifting cultivation fields on slopes and wet rice cultivation areas in valleys.
Converting secondary forests and shifting agriculture to oil palm is a travesty of watershed management.
It is tough for a single publication or its author to have an impact across nations, cultures, genres, and disciplines. It is tougher still for their appearance on the world stage to spark a social movement, rekindle human values and awareness, and create new mandates for action. And toughest of all is when the author is a woman, a scientist, who must overcome the prejudices of her time−of gender, of notions of progress, of the omnipotence of untrammelled industry−to articulate a clear-eyed, renewed vision of a better world, a cleaner environment, where people do not merely live, but flourish.
If I had to pick one exemplary work from the environmental canon that does this and does it well, it would be the one that burst on the scene on this day, 16 June, all of 52 years ago, in the United States of America and then swiftly encompassed, in its scope and sweep, the rest of the world. The book, SilentSpring, and its author, marine biologist Rachel Carson, are widely credited to be the sparks that lit the fire of the global environmental movement.
Google Doodle on Rachel Carson’s birthday, 27 May 2014 (Courtesy: Google)
A young girl mixing chemicals without protective equipment beside a pond in a coffee estate, Western Ghats
Two spectacular bamboo dances, one celebrated, the other reviled, enliven the mountains of Mizoram, the small northeastern Indian state wedged between Bangladesh and Myanmar. In the first, the colourful Cheraw, Mizo girls dance as boys clap bamboo culms at their feet during the annual Chapchar Kut festival. The festival itself is linked to the other dance: the dance of the bamboos on Mizoram’s mountains brought about by the practice of shifting agriculture, locally called jhum or ‘lo’. In jhum, bamboo forests are cut, burnt, cultivated, and then rested and regenerated for several years until the next round of cultivation, making bamboos vanish and return on the slopes in a cyclic ecological dance of field and fallow, of farmer and forest. While Cheraw is cherished by all, jhum is actively discouraged by the State and the agri-horticulture bureaucracy. Although jhum is a regenerative system of organic farming, Mizoram State, the first in India to enact legislation to promote organic farming, is now pushing hard to eradicate jhum under its New Land Use Policy (NLUP).
Eagle’s eye-view: the jhum shifting agriculture landscape in Mizoram, northeast India. Note extensive cover of bamboo, secondary, and mature forests retained in landscape even as cleared jhum fields of the current year lie drying in the sun.
Organic farm: Soon after the field is burnt, the first rains appear, and fields become quickly covered in green.
Better land use: The jhum landscape mosaic of fields, regenerating fallows, and forests (on left) is a better form of land use and forest cover than monoculture oil palm plantations (on right).
At first I thought it is the people of Mizoram who use bamboo to perform their celebrated dance, the Cheraw. After months of field research in remote forests of this small state in northeastern India, I know now it is the other way round. Through its intimate influence on the people, it is the bamboo that does its own dance on the mountains of Mizoram.
The Cheraw performance at Chapchar Kut festival, (Aizawl, 7 March 2014)
A farmer’s eye-view of the jhum landscape, through the window of a bamboo hut in a jhum field: slashed fields waiting to be burnt, the previous year’s fallows, and slopes draped with regenerating bamboo forests.
The landscape of the dancing bamboos in the buffer zone abutting Dampa Tiger Reserve. A jhum fire burns the current year’s field, behind a bamboo hut perched on last year’s fallow already covered in green regrowth. The landscape around has all stages of succession from young to old bamboo forests, secondary forests of bamboo and trees, and patches of mature evergreen forests with trees in ravines, ridges, and other refugia (Serhmun village jhums near Tuilut, March 2014).
Can wildlife and slash-and-burn shifting agriculture coexist? This question led me into remote rainforests of northeast India in 1994 for a field research study in Dampa Tiger Reserve, Mizoram. In December 2013, nearly two decades later, I went there again. From the Anamalai hills in south India, I travelled across the country to initiate a comprehensive bird survey in Dampa, including a resurvey of my old field sites. As a prelude to other writings I will post here in the days ahead, I post below an edited version of an article about my work in Dampa in the mid 1990s. This article first appeared in the May/June 2007 issue of Wildlife Conservation magazine (a remarkable periodical published by the Wildlife Conservation Society, which after a print run of over 112 years, perished with the recession in 2009). Original PDF here.
A jhum fire speeds upslope in a field at the edge of Dampa Tiger Reserve (photo from 1995).
Found only in northeast India within the country, the capped langur is a leaf-eating primate that prefers mature rainforest habitat. (Photo courtesy: Ramki Sreenivasan)
A farmer in Teirei village clears his jhum field (photo from 1995), cutting bamboo and pioneer trees in a secondary forest that has regenerated on land that was cultivated and then abandoned ten years earlier.
When mature rainforest is cleared, as occasionally happens, all vegetation including tall, mature trees are cut, to the detriment of species dependent on undisturbed habitat. (Photo courtesy: S. U. Saravanakumar)
Open fallow: a jhum field in its first year of abandonment after cultivation.
The grey bush chat is a bird of the open fallows. (Photo courtesy: Ramki Sreenivasan)
In the early years of forest succession, bamboos establish rapidly and dominate the vegetation, along with some pioneer trees.
Mature rainforest in Dampa Tiger Reserve
Village of Damparengpui (December 2013)
A teak monoculture established in the buffer zone of Dampa by the Mizoram Forest Department in erstwhile community jhum lands.
Forest cleared for establishment of monoculture rubber plantation: worse than jhum?
The heat from the fire is intense, even from a hundred metres away. The entire slope is ablaze. Piles of slashed vegetation and tens of thousands of bamboo culms that had sun-dried for three months burn ferociously. The bamboo hisses, crackles, and explodes, audible a mile away. Hot gusts of wind scud the fire upslope, throwing branches and small trees ten metres into the air. High above, unmindful of the billowing fumes, swallows and drongos, in a frenzy of activity, hawk insects. Ash and smoke darken the sky, reducing the sun to a dull orange ball. In twenty minutes, almost as rapidly as it started, the fiery spectacle ends. On the soil, only a blanket of smoldering ash and tree trunks remain.
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