Monthly Archives: March 2016

Why Mizoram must revive, not eradicate, jhum

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 in Mizoram's gospel centenary year (1995)

The cheraw dance performance at Chapchar Kut following Mizoram’s gospel centenary year (24 February 1995).

Two decades later, in 2014, I watched the cheraw performed again in the same stadium by Mizo boys and girls decked in bright traditional dresses patterned with bamboo-like designs on clothing and headgear.

Nearly two decades later, the cheraw performance at Chapchar Kut 7 March 2014).

Nearly two decades later, the cheraw performance at Chapchar Kut 7 March 2014).

To the clacking beat of the bamboo held by the boys at their feet, the girls gracefully stepped and danced as if nothing had changed across the years. Yet, in the surrounding countryside, much had.

The government had been continually trying to eliminate jhum and replace it with monoculture plantations such as teak, rubber, and oil palm. This attempt to eradicate jhum goes against the grain of ecology, agriculture, and culture of Mizoram. Consider these four reasons.

Jhum helps retains forest cover

First, foresters claim jhum causes loss of forest cover. Scientists have instead pointed out the loss is only temporary and that too in small patches that are cleared. This contrasts sharply with the permanent loss of extensive forest cover when jhum is replaced by other land uses such as settled agriculture and monoculture plantations of oil palm, rubber, and teak. Plantations such as oil palm and rubber that directly cause deforestation are being promoted by the state government. This accounts for over 20,000 hectares of forest loss in Mizoram in just the last few years.

Jhum does lead to a change in the type of forest cover. As soon as cultivation is over and the fields are rested, forests very rapidly regenerate on jhum fallows. Dense bamboo forests, especially mautak (Melocanna baccifera), and secondary forests with trees rapidly cover the jhum landscape. For every hectare cultivated, at least 5 to 10 hectares are left regenerating. This forest cover is still superior to plantations of a single species such as oil palm and rubber that are not forest at all.

An aerial view of 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.

An aerial view of 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.

Jhum supports biodiversity in the landscape

Second, biologists report  jhum areas have fewer plant and animal species than mature rainforests. But they also point out the wider jhum landscape supports more biodiversity than terraced agriculture, oil palm, tea, and rubber plantations.

Wildlife scientists, including myself, have underscored the need to protect mature rainforests. Mizoram  has done a creditable job in protecting such forests in the core zones of many wildlife reserves such as Dampa, Murlen, and Ngengpui. In the surrounding landscape, however, the dense bamboo and secondary forests created by jhum are better for biodiversity conservation than any of the artificial monocultures being planted. This must be acknowledged.

A sustainable, organic farming system

Third, from an agricultural point of view, jhum is unfairly labelled as an unproductive system. Comparing yields per hectare of specific crops (such as rice) in jhum with other ‘modern’ agricultural systems, fails to consider many benefits of jhum. Jhum is a multiple-crop system that raises diverse food and cash crops, conserves indigenous seeds and varieties, and promotes household food security. Also, while cultivation may last a single year, farmers gain resources over many years from fields and regenerating forests: fuelwood, perennial crops, bamboo and bamboo shoots, mushrooms and forest foods, housing materials and timber. A fair comparison with other systems of farming would take into account the returns to farmers over the entire jhum cycle (and not just yields per hectare at a single harvest). Agricultural scientists today believe jhum is a sustainable farming system that can be refined rather than replaced.

It is the stated policy of the Central Government and Indian states like Sikkim and Kerala to transform conventional agriculture towards organic farming. This is a progressive trend. For Mizoram, the first state to enact organic farming legislation, it is doubly ironic that the authorities are trying to eradicate this remarkable organic farming system (jhum) instead of capitalising on having a head start. The state’s attempt to eradicate jhum is regressive from the perspectives of current scientific understanding of agroecology and government policy.

The dance of the future

Finally, the cheraw at Chapchar Kut subtly and intricately epitomises cultural connections and values. The  group dance celebrates the spirit of community that Mizoram is famous for and embodied in tlawmngaihna, the bamboo attests the connection to forest and land (ram), and the circular dance within the bounds of the bamboo seemingly reflects the rotational system of jhum cultivation itself. But today, as oil palm and rubber plantations begin to replace bamboo and jhum, an economy based on culture, diversity, and community is being replaced by one dependent on cash, permanent monocrops, and private interests.

What will happen then, in future, to the dance of the bamboos? I imagine Mizo boys and girls assembling at the Assam Rifles Grounds in Aizawl for the dance. But the boys are not holding bamboo culms at the feet of the girls any more: they are at the gates in dark suits selling tickets, collecting cash. The girls, clad in monotonous green dresses patterned with spikes and needles, stand in the sun, alone, their arms aloft, their palms open and fingers splayed wide, their eyes staring, unblinking at the fierce sun. The feet of the girls are fixed to the earth and don’t move. And through the gates, the spectators trickle in, to see the Mizos perform the oil palm dance.

One hopes that such a dance is never performed, that such a day never comes.

This article first appeared in the Chapchar Kut special issue of The Frontier Despatch, 4 March 2016.