Farmers’ Voice: PART 4

Location: Bankura Seed Festival

The festival, which brought together people from various backgrounds and cultures, fostered a sense of both unity and diversity among the farmers. Beyond discussing farming and seeds, the farmers also exchanged thoughts on floods and potential measures to mitigate their impact. The event introduced new ideas not only to farmers but also to those not directly involved in agriculture. Additionally, it emphasized the importance of preserving indigenous practices and traditions. 

Monuhar Pegu, a 27-year-old farmer, shared valuable insights into farming in the flood-prone areas of Assam. Why is a young farmer like Monuhar choosing to engage in traditional farming methods? How do farmers manage the challenges posed by frequent floods? These were some of the key questions he addressed, providing a detailed perspective on the subject.

Interviewer: What is your name?

Interviewee: My name is Monuhar Pegu. I’m from Kaziranga, Assam, where our farming practices are also based. We have come to the Bankura Seed Festival to showcase our native variety of seeds and promote our traditional farming practices. Additionally, we are here to exhibit our handicrafts and silk garments that we produce. I belong to the Mising community, which is the second-largest community in Assam. We weave our own clothes as part of our tradition.

Now, the question arises, why do we continue these practices? The climate crisis we face today is largely due to monoculture farming. We aim to counter this issue in any way we can.

Interviewer: What do you mean by monocultural farming?

Monuhar Pegu: Monoculture farming refers to large-scale agricultural practices, usually involving chemical farming. For example, cultivating only paddy or only wheat over an extensive area leads to soil degradation and other environmental issues. We want to counteract these harmful effects.

Interviewer: How did you become involved in organic farming?

Monuhar Pegu: Organic farming is essentially a movement that started as a return to traditional farming practices. Initially, our ancestors followed these sustainable methods, but with the Green Revolution, chemical farming became widespread. Eventually, people realized its negative impact on health and the environment, leading to a revival of traditional farming, what we now call organic farming. However, today we are moving further towards ‘natural farming,’ which is a more refined version of organic farming that completely avoids synthetic inputs.

I was introduced to farming from a young age, as I grew up watching my family cultivate crops using traditional methods. Even though I studied Political Science, I could never forget the wisdom I inherited from my community. A fundamental question arose in my mind: If my food and land are not safe, then what am I living for? I could choose to work elsewhere and earn more money, but that would come at the cost of losing my connection to the land. By practicing traditional farming, I can sustain myself while also contributing to a larger movement. Today, with the rise of monoculture and chemical farming, the only way to counteract this is by establishing an alternative model based on traditional practices.

Interviewer: How much land do you own?

Monuhar Pegu: Individually, we have small plots, around 5 to 10 bighas each. However, collectively, we cultivate a much larger area.

Interviewer: What do you mean by ‘collectively’?

Monuhar Pegu: By ‘collectively,’ I mean community farming. In our community, we share and farm the land together. This system is known as ‘Haria’ in our language. If someone is unable to cultivate their land, they entrust it to someone else within the community for farming. This is done based on verbal agreements rather than written contracts. In our region, paddy is the primary crop. Given the diverse landscape and frequent floods, we have developed unique farming techniques suited to our environment.

Interviewer: How do you deal with floods?

Monuhar Pegu: We have our traditional ways of coping with floods. In the Mising community, for example, our houses are built on elevated bamboo platforms called Chang Ghar. The structure is designed to allow floodwater to pass underneath, rather than obstructing it. ‘Chang’ refers to the bamboo staircase leading to the house. This practice ensures that our homes remain safe while allowing natural water flow.

We also welcome floodwaters in our croplands. Unlike artificial floods caused by excessive rainfall or mismanagement, natural floods bring nutrient-rich silt from the forests, replenishing the soil. This is an example of a climate-resilient practice that has been followed for generations.

Interviewer: Doesn’t flooding have a negative impact on farming?

Monuhar Pegu: Natural floods are beneficial because they enhance soil fertility by depositing organic matter from upstream areas. However, artificial floods, often caused by excessive damming and poor water management, are disastrous.

Interviewer: How can artificial floods be prevented?

Monuhar Pegu: The best way to prevent artificial floods is by avoiding large dams and allowing rivers to flow naturally. When we obstruct a river’s natural course, it leads to severe disruptions, including excessive flooding. As young people, we have a responsibility to address these issues and advocate for sustainable water management.

Interviewer: How old are you?

Monuhar Pegu: I am 27 years old.. 

If our generation does not take the lead in this movement, the future will become even more challenging.

Interviewer: There is a growing trend of farmers moving away from agriculture. Is migration also happening in your area?

Monuhar Pegu: Yes, migration is a widespread issue. It happens primarily because farming alone does not provide enough livelihood opportunities. Many farmers believe that their only option is to grow paddy or wheat, but they do not realize that they can diversify their income through other means, such as pisciculture (fish farming) or sericulture (silkworm rearing) like erica, muga and mulberry.

The key issue seems to be that villages lack sufficient livelihood opportunities, while cities offer a broader range of employment options. However, this is not necessarily the case. If we create and explore more economic opportunities in rural areas, migration to cities will decrease.

Interviewer: Can you share some traditional farming methods that you use?

Monuhar Pegu: Of course. As I mentioned earlier, our traditional housing techniques are designed to coexist with water rather than resist it. Similarly, in farming, we use eco-friendly materials like bamboo instead of concrete.

Another important traditional method is multilayer or integrated farming. In the past, diverse crops were grown together, but over time, this practice declined. Now, we are reviving it. Today, what is known as ‘integrated farming’ was actually a long-standing practice in our community. For example, livestock are kept alongside crops, and their manure is used as natural fertilizer. This creates a sustainable farming cycle.

Interviewer: What do you think about the future of farming? Are young people getting involved?

Monuhar Pegu: Social media has increased awareness about farming, but many young people engage only at a superficial level, such as making reels about it. However, in my area, I see a positive trend, more young people are returning to farming. The key is leadership. Our generation must take charge and lead this movement to ensure a sustainable future.

Interviewer: Thank you.

Mithu Rani Mondal, a middle-aged woman from the Ranibandh area of Bankura, initially hesitated to give us an interview. However, as our discussion progressed, she shared her perspective on farming practices from a woman’s point of view.

Interviewer: What is your name?

Mithu Rani Mandal: My name is Mithu Rani Mandal. We’re here on behalf of Dalmadal Farmers Producers Company. We operate in three blocks of Bankura: Ranibandh, Hirbandh, and Indpur. Our organization consists of 4,000 women engaged in agricultural production.

Interviewer: So, all of you are involved in chemical-free farming?

Mithu Rani Mandal: Not just organic farming, we also encourage cattle farming and pisciculture, all done using organic methods. We then sell our produce in the market.

Interviewer: Do you personally engage in farming?

Mithu Rani Mandal: Yes.

Interviewer: How much land do you own?

Mithu Rani Mandal: I own a small plot of 3 bighas. In addition to that, I lease 3-4 bighas of land as needed. However, I don’t cultivate throughout the year. We have Producer Groups (PGs) in every Gram Panchayat area, and they manage farming when we are unable to do so.

Interviewer: How much does it cost to lease land?

Mithu Rani Mandal: The cost varies. Since much of the land in our region is lowland and often left fallow for multiple seasons, the lease price fluctuates between ₹1,000 and ₹3,000 per bigha, depending on the location and soil quality.

Interviewer: You focus on organic farming. Why are so many farmers moving away from agriculture?

Mithu Rani Mandal: The main reason is chemical-based farming. Excessive use of chemical fertilizers has led to soil infertility. On one hand, yields are decreasing, and on the other, farming expenses are rising, causing an imbalance and reducing profits. Additionally, chemical farming has negatively impacted farmers’ health, making them physically weaker. This has discouraged many from continuing in agriculture.

However, in our area, we’ve managed to reverse this trend by transitioning many farmers from chemical to organic farming. Since adopting organic methods, farmers have noticed improved health, increased energy, and better overall well-being. We have also introduced new crops, such as watermelon, which was not traditionally grown in our region. This has provided farmers with an additional source of income.

Interviewer: What type of land do you have, lowland or elevated land?

Mithu Rani Mandal: In Bankura district, we have both elevated and lowland areas. The soil here is primarily malbhumi (lateritic soil). There are also ponds and government-constructed canals. Our PGs decide where water resources are needed most.

Interviewer: So, is water scarcity a major issue in your region?

Mithu Rani Mandal: Yes, water scarcity is a significant challenge. In elevated areas, farming depends entirely on monsoon rains, as there are no alternative water sources. To address this, we have created hapas around these regions.

Interviewer: What do you mean by hapa?

Mithu Rani Mandal: A hapa is a small pond.

Interviewer: Do you use shallow pumps or other water sources?

Mithu Rani Mandal: No, we rely primarily on these small ponds and other natural water bodies.

Interviewer: There have been noticeable changes in nature over the years.

Mithu Rani Mandal (interrupts): Absolutely!

Interviewer: Have these environmental changes affected farming?

Mithu Rani Mandal: Yes. Last year, we observed that the leaves of Shegun (teak) trees were turning yellow, something that didn’t happen before. Even neem trees were drying up and shedding leaves. Additionally, kalboishakhi (seasonal thunderstorms) have become less frequent, impacting crop growth.

Interviewer: What do you think the government should do to bring farmers back to agriculture?

Mithu Rani Mandal: The government is already taking effective steps. However, further promotion of organic farming would be beneficial.

Interviewer: Is the younger generation showing interest in farming?

Mithu Rani Mandal: Yes, they are. Thanks to their involvement, we’ve been able to establish Producer Groups and the Farmers Producers Company.

Interviewer: Have you observed a shift away from farming in your village?

Mithu Rani Mandal: During the lockdown, many people left farming. However, those who had migrated for work faced severe hardships and eventually returned to farming.

Interviewer: What steps are you taking to encourage farmers to continue farming?

Mithu Rani Mandal: We are working on improving land utilization. One-time croplands have been converted into two-time croplands, and two-time croplands into three-time croplands. This allows farming to continue throughout the year, making it a more viable livelihood.

Interviewer: Thank you.

Farmers’ Voice : PART 3

Location: Bankura Seed Festival 2025

The fresh aroma of cultivated crops, seeds, and raw straw filled the air at the seed festival in Bankura. Farmers from across India, including Odisha, Jharkhand, Chhattisgarh, Bihar, and Assam, gathered to showcase their indigenous seed varieties. Alongside seeds, various communities presented their unique local food traditions. The festival also featured insightful sessions by the hosts, offering valuable knowledge on organic farming. This interview series will delve even deeper into organic farming, community-based agricultural practices, and the core principles of sustainable agriculture.

At the seed festival, seated at the far end of the table, was Sanjay Mandal, a 36-year-old farmer from Katihar district, Bihar. With an array of organically grown vegetables and indigenous seed varieties before him, he stood as a firm advocate of both organic and collective farming. A member of the Sahadeo community in Bihar, Sanjay owns a small piece of cultivable land but primarily practices collective farming on land owned by their organization. In this interview, he provides deep insights into their community farming practices and the philosophy behind them.

Interviewer: Where are you from?

Sanjay Mandal: I’m from Katihar district in Bihar. I belong to the Sahadeo community and am associated with an organization there.

Interviewer: What kind of work does your organization do?

Sanjay Mandal: We provide education to children from our community while also practicing organic farming. We noticed that many educated young people are moving away from farming, and at the same time, indigenous seed varieties are being lost, rapidly replaced by hybrid seeds. To address this, we are on a mission to preserve indigenous seed varieties, which is one of the main reasons we focus on organic farming.

Interviewer: Are your efforts having an impact on the people in your surroundings?

Sanjay Mandal: Yes, we distribute seeds to people in the surrounding areas to encourage them to participate in organic farming. Our goal is simple: we want more people to engage in organic farming and contribute to preserving indigenous seed varieties.

Interviewer: In West Bengal, many farmers are moving away from farming and migrating elsewhere. Is this happening in your village as well? What do you think is the reason behind this migration?

Sanjay Mandal: Yes, the same trend is happening in our village. However, it’s not just the people but also the government that is responsible. Both the state and central governments are encouraging the corporatization of farming rather than supporting organic farming. They are not prioritizing land conservation. The excessive use of plastic is another major issue harming our land, and without efforts to reduce plastic usage, we cannot save our environment or our farmlands.

Interviewer: Why are you focused on preserving indigenous seeds? What is their importance?

Sanjay Mandal: Indigenous seeds have high nutritional value. In contrast, hybrid seeds may yield a higher production rate, but they lack the same nutritional benefits. Hybrid farming also relies heavily on chemical fertilizers and pesticides, increasing health risks. That’s why, along with providing education, we believe it’s important to teach children about farming. This is the core idea behind our initiative.

Interviewer: What is the name of your organization?

Sanjay Mandal: Our organization is called Sahadeo Trust. Our office is located in the middle of a forest, where we practice organic farming and provide education to children. We also organize seed festivals.

Interviewer: How many seeds have you collected and preserved so far?

Sanjay Mandal: We have preserved many seeds, though we haven’t officially documented them. Our primary focus is on preserving vegetable seeds from perennial plants, such as jackfruit. A jackfruit tree can provide food for several days and be used in a variety of recipes. We also cultivate bananas and papayas—crops that can provide food year-round instead of being limited to a particular season. We encourage people to adopt similar farming practices.

Interviewer: How much land do you have?

Sanjay Mandal: We collectively farm on approximately seven acres of land.

Interviewer: Do you personally own seven acres?

Sanjay Mandal: No, we practice collective farming within the Sahadeo community. Community members have provided us with land and asked us to educate their children. So, we teach the children and farm collectively on that land.

Interviewer: Do you have any inherited land from your family?

Sanjay Mandal: Yes, our family owns around 1.5 to 2 acres of land, where we cultivate wheat and paddy.

Interviewer: Do you practice organic farming on your family land, or do you use chemical farming methods?

Sanjay Mandal: We use chemical farming methods on our family land.

Interviewer: Why is that? What challenges prevent organic farming?

Sanjay Mandal: The main issue is that people are not interested in organic farming. They are trapped in a cycle—seeing others use chemical fertilizers, they continue doing the same. However, we are trying to intervene and introduce organic farming in those areas.

Interviewer: Many people are leaving farming. Can you explain why?

Sanjay Mandal: This is happening because people lack awareness. Even educated individuals fail to understand the importance of organic farming, so it’s even harder for the less educated population to grasp its significance. Since less-educated people tend to follow the decisions of the educated, breaking this cycle is challenging.

We are trying to raise awareness about organic farming, indigenous seeds, and their nutritional value. Unless we successfully educate people, it will be difficult to encourage a shift toward chemical-free farming.

Another issue is water management. Since we rely primarily on rainwater, we need to adopt sustainable cultivation methods, such as leaving plant residues on the fields to retain moisture. However, many farmers are unaware of such techniques and simply follow conventional chemical farming methods.

Additionally, due to poor nutrition from chemically-grown food, people are becoming physically weaker and less capable of enduring the hard labor required for farming. This is another reason many are leaving agriculture.

Interviewer: What do people do when they leave farming?

Sanjay Mandal: They seek jobs elsewhere, often aspiring to become doctors or engineers. But if everyone becomes a doctor, who will farm and produce food?

Interviewer: Where are these migrating farmers going?

Sanjay Mandal: They are moving to states like Rajasthan, West Bengal, Odisha, and Tamil Nadu—wherever they can find work in factories. Many now prefer direct cash income over the uncertainties of farming.

Government policies also play a role in this migration. For instance, the government has not implemented the recommendations of the Swaminathan Report, which was crucial for farmers during the Green Revolution. Those who want to farm often lack land, and if they lease land, they improve its fertility through hard work, only for the landowners to take it back and lease it to someone else at a higher rate.

Similarly, government schemes like the Kisan Samman Nidhi benefit only landowners, not the actual farmers working on the land. If a farmer plants potatoes and a natural disaster destroys the crop, the compensation goes to the landowner, not the farmer. Such unfair policies discourage people from continuing in agriculture.

Interviewer: Does everyone in your community own land?

Sanjay Mandal: No, some people have very small plots, ranging from just one katha to 1.5 katha (about 5–6 decimal). Some don’t even have enough land to live on, so they occupy government land to build shelter.

Interviewer: What do you think about the future of farming?

Sanjay Mandal: For farming to have a future, farmers must have adequate land to cultivate. We also need widespread awareness about organic farming practices and the importance of preserving indigenous seeds.

Interviewer: Are young people in your community showing interest in farming?

Sanjay Mandal: Those with land continue farming, but those without sufficient land are migrating to other states in search of better opportunities. Farming is not profitable for them, which forces them to leave.

Interviewer: Okay.. Thank you so much.

Dipali Sabar, a young woman from the ‘Pashchimbanga Kheria Sabar Kalyan Samiti’ in Purulia, is actively involved in organic farming. Traditionally, the Sabar community has stayed away from agriculture, as they were primarily forest dwellers. However, through the efforts of the Pashchimbanga Kheria Sabar Kalyan Samiti, they are gradually adopting farming. Reports indicate that the community owns very little land since agriculture was never their primary occupation. Nevertheless, the younger generation is striving to create a balance between farming and their traditional forest-based lifestyle. Dipali Sabar, one such young member, shared her experiences with us.

Interviewer: What is your name?

Interviewee: Dipali Sabar.

Interviewer: Are you associated with farming?

Dipali Sabar: Yes, I am, but not for a long time. We have only recently started farming and are still learning different agricultural practices.

Interviewer: How much land do you own?

Dipali Sabar: We have one bigha of land.

Interviewer: Is your entire family involved in farming?

Dipali Sabar: Yes, everyone in our family is involved in farming.

Interviewer: What crops are cultivated in your area?

Dipali Sabar: We grow potatoes, paddy, and onions.

Interviewer: Do you practice organic farming?

Dipali Sabar: Yes, we use organic methods for some crops, but for others, we rely on chemical farming.

Interviewer: How did you sustain yourself before you started farming?

Dipali Sabar: Before we took up farming, we used to go into the forest to collect fruits and vegetables. We consumed some of them and sold the rest in the market. We also collected and sold firewood.

Interviewer: Do you still do that now?

Dipali Sabar: Yes, we still do, but it is no longer our primary source of income.

Interviewer: What is your source of water for farming?

Dipali Sabar: We depend on nearby ponds, canals, and dams for water.

Interviewer: So, there is no water crisis?

Dipali Sabar: No, we do face a water crisis. That’s why we are unable to cultivate anything at this time.

Interviewer: Have you informed the local authorities about this issue?

Dipali Sabar: Yes, we have, but no proper action has been taken yet.

Interviewer: Do you also face issues with drinking water?

Dipali Sabar: Earlier, we had problems with drinking water, but after informing the local panchayat, they took some measures, and the situation has improved.

Interviewer: Do people in your community show interest in farming?

Dipali Sabar: In the past 2–3 years, people have started taking an interest in farming. The efforts of the Pashchimbanga Kheria Sabar Kalyan Samity have encouraged our community members by providing seeds. This support has motivated people to take up farming.

Interviewer: Do all members of your community own land?

Dipali Sabar: No, not everyone owns land. Some have land for cultivation, while others only have a place to live.

Interviewer: What do those who don’t have land do for a living?

Dipali Sabar: They migrate to other states.

Interviewer: Where do they go?

Dipali Sabar: They travel to Barddhaman, Maharashtra, and Gujarat.

Interviewer: What kind of work do they do there?

Dipali Sabar: Most of them work in construction.

Interviewer: During this period, do you try to grow any other crops?

Dipali Sabar: No, due to the water crisis, we cannot cultivate anything at this time. During this season, many people migrate to other places for work.

Interviewer: When does cultivation start again?

Dipali Sabar: Cultivation resumes in May or June.

Interviewer: As a young member of your community, do you see other young people showing interest in farming?

Dipali Sabar: Yes, young people are gradually getting involved in farming. Since we are receiving seeds, they are showing more interest. We are also earning a little, which is helping us sustain ourselves.

Interviewer: Do you receive any government assistance for farming?

Dipali Sabar: No, we don’t receive any benefits like ‘Krishak Bondhu’ because there are no official land records for the Sabar community.

Interviewer: Do you plan to continue farming in the future?

Dipali Sabar: Yes, of course!

Farmers’ Voices from the Sundarbans: PART- 2

By Pijush Dutta, field assistance Romesh Mondal

Location, Krishi Mela, Panitor, North 24 Parganas

The following piece is part 2 of a set of farmer voices, where we try explore the kind of choices farmers are making, specifically to strengthen our perspectives on chemical free farming. The farmers interviewed in this piece were all participating in a Krishi Mela, or seed festival organised by Paschim Panitor Unnayan Samiti(PPUS).

Satyajit Sabar, a 19-year-old boy from the Sabar community in Purulia, shares his thoughts and experiences in this interview. The Sabar community, traditionally forest dwellers, has recently shifted its focus toward agriculture.

Interviewer: What is your name?

Interviewee: Satyajit Sabar.

Interviewer: Where do you stay?

Satyajit Sabar: I live in Fuljhore village in the Purulia district.

Interviewer: The Sabar community, are they traditionally associated with farming?

Satyajit Sabar: We Adivasis have traditionally been forest dwellers, living near forest areas. However, our organization, Pashchim Banga Kheria Kalyan Samity, introduced agriculture to us.

Interviewer: Are people in your community getting more involved in farming now?

Satyajit Sabar: Yes, many in our community are now successful farmers.

Interviewer: What do they mostly cultivate?

Satyajit Sabar: Tomatoes, brinjals, and almost all kinds of vegetables are grown in our region. Paddy is also cultivated on our land.

Interviewer: Do you or your family own any land?

Satyajit Sabar: Not everyone in our community owns land, but some do have small plots. Those with land cultivate their own plots and often lease additional land for farming.

Interviewer: Do you own land?

Satyajit Sabar: Yes, we own land.

Interviewer: How much land do you have?

Satyajit Sabar: About 15-16 decimals (0.15-0.16 acres).

Interviewer: Is it monoculture land?

Satyajit Sabar: No, we grow a variety of crops. Except for pointed gourd, almost all types of vegetables and crops are cultivated there.

Interviewer: Do you personally participate in farming?
Satyajit Sabar: I don’t farm directly, but my family members do. I help the elders with farming activities.

Interviewer: Does your family lease land for farming?

Satyajit Sabar: Yes, we lease additional land for farming.

Interviewer: How much does it cost to lease land?

Satyajit Sabar: It depends on the quality of the land, but I don’t have a clear idea of the exact cost.

Interviewer: You mentioned that the Sabar community was traditionally forest dwellers. When did they start farming?

Satyajit Sabar: I didn’t see farming when I was very young, but by the time I was about 10 or 11, I noticed people in our community engaging in agriculture.

Interviewer: How old are you now?

Satyajit Sabar: I’m 18-19 years old.

Interviewer: So farming in your community started about 7-8 years ago?

Satyajit Sabar: Yes, that’s correct.

Interviewer: Do you practice organic farming in your area?

Satyajit Sabar: Yes, organic farming is mostly practiced in our region.

Interviewer: There is a water crisis in Purulia. How do farmers deal with this issue?

Satyajit Sabar: To address the water crisis, some farmers cultivate land near rivers.

Interviewer: Considering the water scarcity, do farmers arrange shallow water pumps?

Satyajit Sabar: Not everyone can afford shallow pumps, so farmers often rely on dams for water.

Interviewer: What dams are present in your area?

Satyajit Sabar: There are several big and small dams, along with rivers.

Interviewer: Can you name the rivers in your area?

Satyajit Sabar: They are mostly small rivers.

Interviewer: Do people in your community still depend on forests?

Satyajit Sabar: Yes, we have a deep connection with the forest and depend on it for various resources.

Interviewer: Are more people shifting to farming, or are they still reliant on forests?

Satyajit Sabar: Most people are now actively participating in agriculture.

Interviewer: Is everyone practicing chemical-free farming?

Satyajit Sabar: Yes, most people practice organic farming. However, in rare cases of low production, they may resort to using chemicals.

Aparna Das, from Kalinagar Gram Panchayat, Ghoshpukur Village, Block Sandeshkhali 1 and Mousumi Maity Khamari from Sulkuni village, Bhabanipur Gram Panchayat 1, Hasnabad block present at the Itinda Panitor Seed Festival agreed to share their insights with us.

Interviewer: How long have you been associated with organic farming?

Aparna Das: We have been associated with organic farming since the time of our forefathers. However, as market demand increased, we had no other option but to depend on chemical fertilizers. Over time, we noticed a rise in various diseases, which we believe was linked to the growing reliance on chemicals.

Moreover, the cost of farming increased significantly, and we started losing control over our practices. Then, various organizations came to our village and promoted the benefits of organic farming. This encouraged many of us to return to organic methods. However, there’s still a challenge. Some farmers practice organic farming while others continue with chemical farming. Since there are no proper boundaries between fields, water from chemical farms flows into our organic plots, especially during the monsoon, causing damage.

Interviewer: Where do you live?

Aparna Das: I live in Kalinagar Gram Panchayat, Ghoshpukur village.

Interviewer: Is that in Sandeshkhali?

Aparna Das: Yes, it’s in Sandeshkhali 1 block.

Interviewer: What is your name?

Aparna Das: My name is Aparna Das.

Interviewer: As you were saying, water from chemical farming flows into your land?

Aparna Das: Yes, I practice organic farming, but during the monsoon, overflow from nearby chemical fields contaminates my crops. Otherwise, my farming is entirely chemical-free.

Interviewer: How much cultivable land do you have?

Aparna Das: Five bighas.

Interviewer: So, you don’t use any chemicals at all?

Aparna Das: No, I don’t use any chemicals.

Interviewer: What type of land do you cultivate?

Aparna Das: It’s double-cropping land.

Interviewer (to another farmer): How much land do you have?

Mousumi Maity Khamari: I have two bighas.

Interviewer: Where do you live?

Mousumi Maity Khamari: I live in Shulkuni village, Bhabanipur Gram Panchayat No. 1, under Hasnabad block.

Interviewer: Do you also practice organic farming?

Mousumi Maity Khamari: Yes.

Interviewer: Do you face the same issue as Aparna, with water from other fields flowing into yours?

Mousumi Maity Khamari: No, I cultivate on elevated land, so I don’t face that problem. Instead, water from my field flows into other fields.. (laughs)

Interviewer: Is there a difference in farming methods between elevated and lowland areas?

Mousumi Maity Khamari: Yes, definitely. The crops grown in lowlands are entirely different because waterlogging occurs there. We choose crops accordingly.

Aparna Das: In lowlands, crops like ‘Khejurchuri,’ ‘Niko,’ ‘Boyarbat,’ ‘Bonkumar,’ and ‘Hogla’ are grown. On elevated lands, we grow crops like ‘Dudheshwar,’ ‘Kaminibhog,’ and ‘Gobindabhog.’

Interviewer: Is the farming procedure different?

Aparna Das: Technically, the procedures are similar, but the crops differ. The duration also varies, some crops take four months to grow, while others take five.

Interviewer: Farmers seem to be moving away from farming. Do you agree?

Aparna Das: Absolutely. We’re struggling to sell our produce due to a lack of proper marketplaces. Despite our investment, we don’t make enough profit. This forces many people to leave farming and seek work outside the state. Women often accompany their families, taking up jobs like tailoring or working in bag factories.

Interviewer: Where do they go?

Aparna Das: They go to places like Tamil Nadu and Bangalore for work. They earn well, which helps them renovate their homes and improve their living conditions..

Interviewer: Do you or your family also go outside the state?

Aparna Das: No, we don’t. But many people in our area do.

Interviewer: The farming methods your forefathers used must have changed significantly, right?

Aparna Das: Yes, they have.

Interviewer: Can you explain this shift?

Aparna Das: In the past, our forefathers planted one seedling at a time, and the crops grew well. The sheaves were thick. But now, due to unpredictable monsoons, we can’t follow that method. Sometimes we plant seeds early, sometimes late, depending on the rainfall.

Additionally, we often have to pump water from underground. Earlier, they simply scattered seeds on the ground and left them to grow. But if we do that now, heavy rains wash the seeds away or sink them.

Interviewer: What is the importance of indigenous seeds?

Aparna Das: Indigenous seeds can withstand water pressure better. Chemically developed hybrid seeds can’t, they get damaged easily. Organic crops, on the other hand, survive harsh conditions.

Interviewer: Then why don’t all farmers switch to organic farming?

Aparna Das: There are several reasons. Fewer households keep cows now, and without cows, it’s difficult to produce organic fertilizers. The population is increasing, but cultivable land is shrinking. Earlier, families cultivated five bighas of land, now, it’s often just one bigha. These factors make organic farming challenging for many.

Interviewer: Thank you so much to both of you.

During the seed festival, the organizers planned to honor successful farmers who rely entirely on organic farming. One such farmer, Arizul Islam Molla, a man in his mid-30s, was among those felicitated. We had the opportunity to interview him, gaining insights into his perspective on organic farming practices.

Interviewer: What is your name?
Interviewee: My name is Arizul Islam Molla.

Interviewer: You have been felicitated here. How do you feel?
Arizul Islam Molla (Smiles): It feels good.

Interviewer: How much land do you own?
Arizul Islam Molla: I own 5–6 bighas of land.

Interviewer: Do you practice organic farming on all your land?
Arizul Islam Molla: I prefer organic farming. Most of my land is used for it. I’m slowly working to eliminate chemical farming to ensure the future generations are not affected by the harmful effects of chemicals. My goal is to transition completely to organic farming.

Interviewer: Could you tell us how much of your land is used for organic farming and how much for chemical farming?
Arizul Islam Molla: Currently, 3 bighas of my land are used for organic farming.

Interviewer: Most farmers are still reluctant to adopt organic farming. Why do you think this is the case?
Arizul Islam Molla: Although the cost of organic farming is relatively low, the yield is not as high. Still, I believe it’s important for the future generations to embrace organic farming. We need to be aware of the harmful effects of chemical farming.

Interviewer: Is the next generation in your family showing interest in farming?
Arizul Islam Molla: Yes, they are. Since we own land, farming is our primary option. We cannot leave the land unused; it has to serve agricultural purposes.

Interviewer: Many people are moving away from farming and opting for other kinds of work. Why do you think this is happening?
Arizul Islam Molla: Farming requires a lot of hard work, and many people aren’t willing to put in the effort. They prefer more leisure time and want to avoid the daily struggles that come with farming.

Interviewer: Have you observed this trend in your village? Are people moving away from farming?
Arizul Islam Molla: Yes, I’ve noticed that many from the younger generation are leaving farming. They are taking up small jobs or businesses instead.

Interviewer: Do they leave the state for work?
Arizul Islam Molla: Yes, many of them move out of the state to find work.

Interviewer: As a farmer, what would you say about the future of farming?
Arizul Islam Molla: Farming can provide a good income. However, farmers need to save and reinvest their earnings to ensure future growth.

Interviewer: Farming methods have changed significantly since your forefathers’ time, haven’t they?
Arizul Islam Molla: Yes, there have been major changes in farming methods.

Interviewer: Could you elaborate on this shift?
Arizul Islam Molla: My grandfather and uncles used chemical fertilizers extensively. Now, we make and use organic fertilizers, and the results have been positive.

Interviewer: Are you associated with any NGOs?
Arizul Islam Molla: No, I am not associated with any NGOs.

Interviewer: Has this seed festival been beneficial for you in any way?
Arizul Islam Molla: Not yet. They informed us about the festival and mentioned they might provide financial assistance or seeds. That’s why we’re here.

Observations:

The Itinda Panitor Seed Festival created a platform for farmers to come together and discuss the future of farming, particularly emphasizing the importance of organic farming. During the event, we interviewed four farmers, each offering unique perspectives.

Satyajit Sabar shared insights into his community, the Sabar tribe from Purulia. According to him, the economic and social conditions of the Sabars are highly unfavorable. Most members of the community do not own land and work as agricultural laborers. However, Satyajit’s family is relatively better off as they own land and also lease additional land for farming.

Satyajit expressed greater faith in farming as a sustainable source of income for the Sabars, compared to reliance on forest resources. His views align with findings from the paper “The Revival of the Tribal Community by the Concept of S.M.A.R.T. Village: A Case of the Sabar Tribe of Jharkhand, India” (Nazish Abid, Mazharul Haque, and Mohd. Resaal Ansari, June 2022). The paper highlights the socio-economic struggles of the Sabars, noting that they primarily depend on forest resources and lack access to basic amenities such as shelter, sanitation, and water supply.

Additionally, an article by the Keystone Foundation sheds light on the land ownership issues faced by the Kheria Sabar community, stating: “The Sabar families only own the land on which their homes are located. Most don’t even have enough land for small kitchen gardens. All surrounding agricultural lands belong to members of the Santal and Bhumij communities.”

The women farmers’ stall at the festival provided valuable insights into the conditions of farmers in the Sandeshkhali and Hasnabad blocks. Aparna Das, who owns five bighas of land, appeared to be in a better economic position than Mousumi Maity Khamari, who owns only two bighas. Aparna was also more vocal and confident during the interview compared to Mousumi.

Aparna shared detailed information about the evolution of farming practices over the years and explained the differences in crops grown on lowland versus elevated land. Both women highlighted the challenges farmers face, including migration in search of work and the inability of markets to support organic farmers effectively.

Arizul Islam Molla, one of the awardees at the seed festival, expressed optimism about the future of farming. He firmly believes that the future lies in organic farming rather than chemical-based agriculture.

Farmer’s Voices from Sundarbans PART 1

By Pijush Dutta, field assistance Romesh Mondal

Location: Village Gobindokathi, Hingalganj block, North 24 Parganas

The following piece is a set of farmer voices from Sunderbans, where we try explore the kind of choices farmers are making, specifically to strengthen our perspectives on chemical free farming.

Kakali Munda, a resident of South Gobindakathi village, belongs to the Scheduled Tribe (ST) community. Her family owns only two bighas of cultivable land, which is insufficient to sustain them. As a result, they are compelled to seek work outside the state. Kakali Munda shares her thoughts and insights on the condition of the ST community in her village.

Interviewer: What is the name of your village?
Kakali Munda: Dakshin Gobindokathi (South Gobindokathi).

Interviewer: How much cultivable land do you have?
Kakali Munda: We have a total of two bighas for paddy farming.

Interviewer: Is your whole family involved in farming?
Kakali Munda: Yes, we are all involved in farming.

Interviewer: Many people in villages have cultivable land, yet they migrate outside the state. Can you tell me, is it possible to sustain a livelihood solely through farming, or do people need to do other work as well? What is your opinion?

Kakali Munda: No, not for us. We are small farmers and cannot sustain ourselves through farming alone. However, large farmers with many bighas of land can manage to do so. Small farmers like us have to migrate outside the state to earn a living.

Interviewer: Where do you go?
Kakali Munda: Mostly to Tamil Nadu, or wherever there is work available for us.

Interviewer: What kind of work do you do there?
Kakali Munda: There are various types of work, such as weaving nets, making mosquito nets, and preparing boxes for sweet shops. Some people also work in garment factories.

Interviewer: Does anyone from your family migrate to other states?
Kakali Munda: We are just two people in our household, so we alternate when one of us needs to go.

Interviewer: Where do they usually go?
Kakali Munda: They mostly go to Andhra Pradesh, particularly for agricultural work. Many men from the village go to Andhra Pradesh for this purpose. Women also migrate, but it’s mostly the men. Families who migrate together often go to Bangalore or Tamil Nadu.

Interviewer: Do you think the next generation is interested in participating in agricultural work?
Kakali Munda: I can’t say for sure about the next generation. We are interested in farming, but the younger generation is more focused on education and schooling. They seem less eager to work in the fields and are distancing themselves from agricultural work.

Interviewer: This is a Scheduled Tribe (ST) area, and the neighboring village is a Scheduled Caste (SC) area. Can you compare the economic conditions of the STs and SCs?
Kakali Munda: The economic condition of the SCs is much better than that of the STs. If you compare, we STs are in a much worse economic state.

Interviewer: There is chemical farming on one hand and chemical-free, organic farming on the other. Which one do you think is better?
Kakali Munda: I prefer chemical-free farming. While chemical fertilizers increase production, they destroy the nutritional value of the crops. In chemical-free farming, we prepare the fertilizers at home, which helps preserve the crops’ nutritional value. Although chemical fertilizers protect crops from pests, they compromise their core nutritional content. So, for me, chemical-free farming is better.

Interviewer: Then why don’t most people adopt chemical-free farming?
Kakali Munda: The main reason is a lack of education. I’ve noticed that only the educated farmers are adopting chemical-free farming. Education, in my opinion, is the key barrier.

Interviewer: What would you say about the role of NGOs? Are they helping you in any way?
Kakali Munda: I don’t know of any NGOs working in this area, so I can’t comment on their involvement.

Sanchita Munda belongs to the Scheduled Tribe (ST) community. Her family does not own any cultivable land. Both she and her husband work outside the state to earn a livelihood.

Interviewer: Where do you live?
Sanchita Munda: Dakshin Gobindokathi (South Gobindokathi).

Interviewer: How much land do you own?
Sanchita Munda: Not much, about a bigha, including the land where our house is built.

Interviewer: How much of that land is cultivable?
Sanchita Munda: We don’t have much cultivable land. We only grow vegetables within the premises of our home. That’s the extent of our cultivable land.

Interviewer: Do you lease land for farming?
Sanchita Munda: Yes, we used to lease about two bighas of land earlier. But due to illness, we couldn’t lease any land this year.

Interviewer: Can a family sustain itself solely on agriculture, or is it necessary to do other work? What’s your opinion?
Sanchita Munda: It’s difficult to sustain on agriculture alone. You need to take up other work as well.

Interviewer: Is your family involved in other kinds of work?
Sanchita Munda: Yes, apart from farming, I make wood apple candies for the organization.

Interviewer: Does anyone in your family migrate to other states for work?
Sanchita Munda: Yes, we sometimes migrate to Tamil Nadu for work. We usually stay there for 2-3 months or sometimes up to 6 months.

Interviewer: Have you also gone for work?
Sanchita Munda: Yes, I went last year. I haven’t gone yet this year, but we are planning to leave in January, February, or March.

Interviewer: What kind of work do you do there?
Sanchita Munda: We do various types of work. The first time I went, I worked in a garment factory for a year. The second time, I worked in a brick factory for a year.

Interviewer: Do you think the next generation in your family is interested in agriculture? Are they involved in farming?
Sanchita Munda: Yes, they are involved in farming. However, they also go outside for work. They earn through both farming and other jobs. The money they earn outside is often reinvested in farming.

Interviewer: How would you compare the economic condition of STs with that of SCs?
Sanchita Munda: The economic condition of SCs is better than ours. We STs are economically more backward.

Interviewer: How many ST families are there in your village?
Sanchita Munda: All of us here are STs. The entire village is composed of STs.

Interviewer: How many houses are there in the village?
Sanchita Munda: Around 150 houses.

Interviewer: What are your thoughts on the future of farming?
Sanchita Munda: We are heavily dependent on farming and want to continue improving through it.

Interviewer: Which do you think is more suitable, chemical farming or organic farming?
Sanchita Munda: I believe organic farming is better. Chemical farming uses fertilizers that can harm people’s health over time.

Interviewer: This year’s monsoon was heavy. Which crops performed better in the waterlogged conditions, hybrid crops or organic crops?
Sanchita Munda: Organic crops performed better, without a doubt.

Interviewer: What role do NGOs play in your area? Are they present, are they helping you in any way?
Sanchita Munda: I’m not aware of any NGOs working here, so I can’t comment on their role or performance.

Location: Paschim Sridharkati, Hingalganj block, North 24 Parganas

Subhendu Koyal, a member of the Scheduled Caste (SC) community, provides insights into the lives of SCs in the region. He works as a civic volunteer, locally referred to as a “village police.” As the owner of 4-5 bighas of land, he shared the names of various indigenous crops and offered his perspective on the future of farming.

Interviewer: Where do you live?
Subhendu Koyal: Paschim Shridharkati.

Interviewer: How much land have you cultivated this year?
Subhendu Koyal: Around 16-17 bighas.

Interviewer: How much of that land have you leased from other big farmers?
Subhendu Koyal: About 12 bighas.

Interviewer: What is the cost per bigha?
Subhendu Koyal: Rs. 3000 per bigha.

Interviewer: Do you cultivate on elevated land or lowland?
Subhendu Koyal: It is a mix of both elevated land and lowland.

Interviewer: What is the condition of the crops there?
Subhendu Koyal: Hybrid crops grow well on elevated lands. However, in lowland areas, it is quite challenging to cultivate hybrid crops as they cannot withstand the force of water. It is better to grow traditional varieties like ‘Boran’ crops, such as ‘Kumrogor,’ ‘Knatarani,’ and ‘Khaschuri,’ which are resistant to water pressure. These crops can help address the challenges farmers are currently facing.

Interviewer: Do you think these crops will be useful in the future?
Subhendu Koyal: Yes, people in coastal areas will increasingly rely on these crops because of their water resistance.

Interviewer: There seems to be a shift in mindset among farmers, with many moving away from farming and opting for other jobs. Can you tell us why this is happening?
Subhendu Koyal: Yes, farmers have faced a severe crisis this year due to heavy rainfall. If they focused on organic farming, they could achieve better results. Organic crops have a natural resilience to water damage, unlike hybrid crops, which are more vulnerable. Unfortunately, many farmers are not adopting these methods, which is why they suffer economic losses every year. This ultimately forces them to leave farming.

Interviewer: There are numerous government schemes aimed at supporting farmers. Do you and others in your village benefit from these schemes?
Subhendu Koyal: Yes, we do receive government facilities. (Note: These schemes include Krishok Bondhu and Krishok Sonman Nidhi)

Interviewer: Have people from your village left to work elsewhere? If so, where do they usually go?
Subhendu Koyal: In our village, most people are still involved in farming. However, those with very small landholdings often go to other regions for work. They maintain their land, though, and return to cultivate it. For instance, they sow seeds before leaving for work and resume farming upon their return.

Interviewer: Where do they usually go for work?
Subhendu Koyal: They go to places like Medinipur, Hooghly, Bardhaman, and sometimes Andhra Pradesh.

Interviewer: Is everyone in your family involved in farming?
Subhendu Koyal: Yes, everyone in my family is associated with farming.

Interviewer: I mean, during the cultivation season, does everyone in your family participate simultaneously?
Subhendu Koyal: Not exactly. It depends on availability. The men primarily handle farming tasks, while the women contribute whenever they have time, especially during seed sowing.

Interviewer: Is your family entirely dependent on agriculture, or do you have other sources of income?
Subhendu Koyal: We are primarily dependent on agriculture.

Interviewer: But you mentioned that you also work as civic police, right?
Subhendu Koyal (smiles): Yes, I work as civic police. However, aside from that, our family relies solely on agriculture.

Interviewer: So, would your family be able to sustain itself even without your job as civic police?
Subhendu Koyal: Yes.

Interviewer: As a farmer, what do you think about the future of farming? Will people continue to stay in agriculture, or will they move away from it?
Subhendu Koyal: People must stay in agriculture. Farming is essential. If people stop farming, what will they eat? You can’t eat money. People have no choice but to remain connected to farming.

Interviewer: What should the administration do to encourage people to return to farming?
Subhendu Koyal: The administration should focus on improving drainage systems. Water is the most essential element in farming, but waterlogging destroys crops. Earlier, we could manage the monsoon, but the current pattern of regular depressions is harming our crops. Hybrid crops, for instance, cannot survive underwater for more than 2-3 days without decaying. If drainage issues are addressed, farmers would be more willing to continue farming. Otherwise, they’ll have to shift to cultivating water-resistant crops like ‘Boran.’

Interviewer: So, you’re saying that resolving waterlogging issues could bring farmers back to agriculture?
Subhendu Koyal: Yes, exactly. Proper drainage would prevent waterlogging and save crops. If not, farmers will face severe crises.

Interviewer: Is the next generation in your family staying involved in farming?
Subhendu Koyal: Yes, they are. There’s no alternative for them but to continue farming.

Interviewer: Thank you!
Subhendu Koyal: Thank you.

Observations:

December marks the official beginning of winter, with cold and wintry breezes sweeping across the island. During this period, farmers from Gobindokathi/Shridharkati village on Hingalganj Island shared insights about their farming practices and preferences, offering a glimpse into the future of agriculture in the region.

Kakali Munda, a woman in her mid-40s, lives in a single-storey mud house. She belongs to the Scheduled Tribe (ST) community and wears a “tulsi mala,” a chain made of holy basil beads, typically associated with Hindu religious practices. Similar observations were made while interviewing Sanchita Munda, another woman from the same village. Despite holding Scheduled Tribe certificates, both women appeared largely unaware of their tribal identity. The presence of the “tulsi mala” and other Hindu religious symbols in their households highlighted the gradual alienation of tribals from their indigenous culture, along with the assimilation of Hindu practices into tribal lifestyles.

The discussions primarily focused on the agricultural landscape and the economic conditions of the farmers. Both Kakali and Sanchita shared that the economic condition of Scheduled Tribe farmers is worse than that of Scheduled Caste (SC) farmers. Land ownership disparities were evident; most Scheduled Tribe farmers own significantly smaller plots compared to their Scheduled Caste counterparts. According to local accounts, Shridharkati has a higher Scheduled Caste population, with comparatively fewer Muslim and Scheduled Tribe residents.

In this series of interviews, two farmers from the ST community and one from the SC community were interviewed. Subhendu Koyal, a farmer from the SC community, cultivates 16-17 bighas of land, of which 12 bighas are leased, leaving him as the owner of only 4-5 bighas. In contrast, Kakali Munda owns just two bighas of land, and Sanchita Munda mentions owning “about a bigha,” including the land where her house is built.

Subhendu Koyal supplements his income by working as a civic volunteer, a contractual job introduced in 2011. According to a ‘Hindu’ report dated August 24, 2024, the average monthly salary of a civic volunteer in West Bengal is Rs 9,300. Additionally, the report notes that the ad-hoc bonus for civic volunteers increased from Rs 5,300 to Rs 6,000 for 2023-2024.

On the other hand, most Scheduled Tribe families in the Shridharkati area rely on seasonal migration for supplementary income. Each year, at least one family member typically leaves the state to work in brick factories, garment factories, or as agricultural laborers elsewhere.

When asked about the future of farming, both Scheduled Caste and Scheduled Tribe farmers expressed optimism about organic farming, believing it holds the key to a better future. However, the question remains, why do so few farmers participate in alternative farming practices?

This observation underscores the need for further exploration into the socio-economic and cultural barriers preventing wider adoption of sustainable agricultural methods.

Evolving Rice Currency

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Jolabhumi Narider Kotha (Women and the Wetlands)

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The Golden Jackal – Kolkata’s last remaining wild carnivore

The club lies along the eastern bank of Tolly Nullah which was the earlier path Adi Ganga, a channel of the river Hooghly.  The soil of the area consisted of the silt brought down by the Adi Ganga and this rich soil combined with generous rainfall supported luxuriant vegetation. This marshy fertile area was prime…

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লোকায়ত বীজের পুনরুজ্জীবনই প্রাকৃতিক চাষের মূল চাবিকাঠি

সৌমিক ব্যানার্জি (তরজমা পীযূষ দত্ত) প্রকৃতির সহনশীলতার গূঢ় রহস্য হলো বৈচিত্র্য। সমুদ্রের গহ্বর থেকে সর্বোচ্চ পর্বতচূড়া পর্যন্ত, সর্বত্র ছড়িয়ে রয়েছে অগণিত প্রাণীর অপরূপ বৈভব। মানবসভ্যতার শুরু থেকেই এই বৈচিত্র্য আমাদের বেঁচে থাকতে সাহায্য করেছে। হাজার হাজার বছর ধরে মানুষ ও আরো বিভিন্ন গোষ্ঠীগুলি প্রায় ২০,০০০ প্রজাতির উদ্ভিদকে খাদ্য হিসাবে ব্যবহার করে চলেছে। আজও সারা বিশ্বে…

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Revival of Folk Seeds is Key To Natural Farming

Folk Seeds of local Crops are the first step towards embracing agroecological approach- the link of the seed microbiome to the soil. Since the dawn of agriculture- farmers have selected, cultivated, bred, stored, exchanged, and maintained an enormous diversity of crops and varieties among them.

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Towards Sustainable Flows: a citizen’s audit of the canals of Kolkata

By Debasmita Ghosh

The days between September 04-08 saw the citizens of Kolkata joining hands with Jaladarsha Collective to support the cause of saving our rivers, waterbodies and wetlands in the event ‘Towards Sustainable Flows’ hosted by Jaladarsha Collective at Jadunath Museum and Resource Centre. The event brought together people for intersecting disciplines on the same platform to raise their voices in unison and share their experiences about the canals of Kolkata. For more than one and half years, Jaladarsha has been studying and documenting the state of the city’s canals, its system of transporting and discharging waste into the EKW and the Hooghly, and its relationship to the communities residing around and connected to its flows. The canals are not just waterways transferring sewage and excess water out of the city; in every twist and turn, these lifelines are carrying history, heritage and memories while still moving to the rhythms of the tidal ebb and flow. It also provides the main source of sewage water in continuing Kolkata’s unique recycling of its organic waste through controlled eutrophication by the East Kolkata Wetlands. The exhibition showcased visual excerpts of the study along with archival documentation of old Calcutta Maps, a reconstructed Map of Kolkata highlighting the present condition of the various canals running through the city and beyond and a citizen’s perspective towards the changes that are impacting the canals of the city expressed through their own personal stories. Along with these, artworks representing perspectives of different contemporary artists on the waterscapes of Kolkata have been displayed.

The event hosted several eminent speakers from the fields of journalism, art, architecture, research, etc. who shared their specific works around the canals of the city. A summary of their presentations has been shared below:

Jayanta Basu said

There is no alternative to collaboration. In democracy, we may differ in opinions but only with collaboration of thoughts and actions we can achieve something together. Especially for people working with environmental issues where they must work horizontally as well as through intersections. At the start of my career in journalism, stories of pond closure always to be restricted to page 7 or 8 of the daily newspaper. The challenge was to bring such issues to the front page which some of us fought to achieve. This was only possible the moment we linked the issue of disappearing waterbodies with economics and politics that made it into a larger story attracting attention. In the whole of South Asia, be it Yamuna in Delhi, Bagmati in Kathmandu, Lyari in Karachi or the Adi Ganga in Kolkata, human activities are turning rivers into drains which is a striking contrast to the rest of the world. River is the pillar of a city. When the Thames was cleaned up and the salmon came back to the waters, there was celebration in London. However, the hilsa in the Ganges now does not even cross the Diamond Harbour. There was a village on the banks of the Rupnarayan river where the fishermen used to only catch hilsa but now that is no longer a reality. The rivers in our country are dying. However, it is possible to revive a dying river. Since several years, a lot of money is being pumped into the rejuvenation of the Adi Ganga, however no effects of these works can be seen on the ground and the present project is also running behind schedule. When Environmental lawyer Subhas Datta filed a case in the NGT regarding Adi Ganga, I had written a piece on the issue both in Telegraph and Down to Earth where I had highlighted those large parts of Adi Ganga beyond south of Garia had been encroached and made into private ponds by the big landholders. A proof of this lies in the fact that usually, a naturally occurring pond is oval or round, but all of these ponds in the private
landholdings were properly embanked long rectangular waterbodies which were constructed by completely blocking chunks of the river for private bathing purposes, while the rest of the course of Adi Ganga in the Rajpur-Sonarpur region had been encroached by the refugee settlements in the area. This piece had been read during a particular hearing in the court on the case and the court had ordered the state for rejuvenation of the Adi Ganga. In 2022, the state had floated an open tender under HIDCO regarding a massive construction project to pass the stretch of Adi Ganga between Hastings and Kalighat through a pipe. The aim was to convert it into a drain, but they were unsuccessful due to pressure from the judiciary. To raise awareness and resist these attempts of killing our rivers and waterbodies, I propose a concrete methodology involving three steps: river dialogue, negotiated approach and linking to Kolkata Climate Action Plan (KCAP). Citizen’s vigilance is inevitable to bring all of this into fruition. Kolkata was the first city to take an anti-fossil fuel pledge. However, this is not enough. Kolkata needs to develop a proper climate action plan.

Tapan Saha said

I have experiences of going along the course of all canals in and around Kolkata, from the source to the sink, scientifically studying the canal ecosystem, biodiversity and monitoring the water quality. Most canals of Kolkata are man-made, excavated for navigational purposes. Every canal has its own unique character, reflected in the tidal flows.

Ayan Sen said

As a practicing architect, I have been very keen on taking up projects around the waterfronts of Kolkata as I felt there was a possibility of figuring out how to respond to the blue system of the city. We made a design team involving students from colleges in Mumbai and Ahmedabad called the water studio where we took up these projects involving the various waterscapes of Kolkata. While working on these we realised that all these different systems such as ponds, lakes, rivers, canals, etc. need to be responded to differently. The city also
largely looks down upon these waterbodies, converting them into only extractive resources. Except for Rabindra Sarovar and a couple other existing lakes and barring a stretch of the Hooghly near strand road, the river has been used largely used for industrial purposes. However, we need to look towards our river, lakes, and canals. These are phenomenal urban resources that just need cleaning for them to be revived and used as a recreational breathing space for the city. Speaking on behalf of the architecture and design community and having met the so-called powerful builders of the city, I feel we all want to respond to the cause but in the end, we leave it up to the government thinking its their job and not ours. However, instead of feeling dejected, one must create conceptual projects, define funding mechanisms and promote public-private partnerships in particular segments of canals, like how certain roads and green spaces are being given to big corporates to maintain. These are steps on a very basic level that can start the process of reviving and reestablishing our connection to the waterbodies.

The Decaying Ponds of Kasba: A Tale of Neglect, Syndicates, and Conflicts

Pijush Dutta

On November 15, 2024, a shocking incident occurred in the Kasba area when a gang of three attacked the local councillor of Ward No. 108. This act of violence sparked widespread outrage, highlighting the simmering tensions in the locality and raising critical questions about the region’s governance and safety. A Survey of Alarming Decline To understand the underlying issues, we conducted two surveys, spaced two years apart, focusing on the ponds of Ward No. 67, with additional insights from Wards 91 and 108. These neighborhoods are interlinked, and conflicts in one often spill into the others, painting a broader picture of the struggles in the area. In 2022, our first survey documented 41 ponds in Ward No. 67. By 2024, we could survey only 32 ponds in the same ward and an additional two ponds in Ward 91. The findings were disheartening. Many ponds showed significant deterioration, with some on the brink of extinction. Among the 34 ponds surveyed this year, nine are in a critical state, plagued by garbage dumping and encroachment. Construction debris surrounding these ponds suggest deliberate efforts to fill them up, possibly for illegal construction. Locals believe the area, Kasba, Tiljala, and Picnic Garden has become a hub for syndicate operations, where rival factions fight for control, fueling violent conflicts. Voices of Concern and Silence When we approached residents for insights, responses were mixed. At Duttapukur 2, locals hesitated to speak openly but hinted at the involvement of local promoters and authorities in plans to fill the pond. Meanwhile, at Ghosh Brothers’ Pond, an 82-year-old retired bioscientist shared his distress: “These ponds are a part of our childhood memories. Now, builders, backed by political power, are negotiating with the owners to fill them up. We’re heading towards a future of endless concrete, no ponds. What will happen if a fire breaks out? Where will people turn for water?” Some locals from ward 67 reported a recent protest near the Kasba Police Station, opposing illegal construction in the area. At another location, Dhankoler Pukur near G.S. Bose Road, we relied on satellite maps to locate the pond. Hidden behind a temple, its entrance was locked with wild bushes. What was once a sizable pond has now shrunk, surrounded by towering buildings. Locals lamented its decline but seemed resigned to the reality. Syndicates and Vanishing Ponds The influence of real estate syndicates became glaringly evident during our visit to ‘Iland Pond’. This living complex, developed by a prominent real estate company, left only a fraction of the original pond intact, presenting a picturesque illusion for its residents. Despite the clear water, most of the pond had been filled to make way for construction, a common practice in the area. ‘Iland Pond’ In Tiljala’s Ramtekri, six ponds were reportedly owned by a single family with strong political ties. Internal family disputes have led to some ponds being sold to developers. We found one such pond concealed behind brick walls, now entirely filled and transformed into a field with no sign of water in it. Locals expressed fear when asked about the ownership and maintenance of ponds. One resident near a slum, ‘Bhodar Para’, remarked, “The ruling party owns this pond now. Earlier, a man named Bhoda used to own it.” Another lady from the same ward pointed to a pond covered with blue asbestos sheets. She said, “some people covered the pond overnight.” We could sense her fingers were pointed at the local builders. ‘Pond covered with asbestos’ A Troubling Legacy The situation is not new. A Times of India report from May 21, 2018, documented a successful local protest against builders attempting to fill a pond in Kasba. In contrast, an April 25, 2024 article in The Telegraph described how residents resisted Kolkata Municipal Corporation’s (KMC) demolition of an illegal building, highlighting the community’s complex relationship with land and water resources. A Few Bright Spots Amid this bleak scenario, a few ponds stand out for their maintenance. The Kasba Bank pond, managed by the fishing community, and the KMC-owned Ratan Sarkar Smriti Sarobar are examples of how community or government involvement can preserve water bodies. Our comparison of the 2022 and 2024 surveys reveals a stark deterioration in the condition of ponds in Kasba, Bosepukur, Picnic Garden, and Tiljala. The pressure from syndicates and gang conflicts has accelerated their decline, creating an environment of fear and silence among locals. Once celebrated for its abundant water bodies, this region now faces an uncertain future. If this trend continues, the ponds—lifelines of the community—may become relics of the past, buried under layers of concrete and conflict.

Ecotone- Images of a Sublime History of Anthropocene

by Shirsho Basu

In Pic: Breathing Roots by Koustabh Chakraborty, Ecotone Exhibits

It is a naturally accepted proposition in art history and art-criticism that language, or words are always in an infinite relation with the painting. Words are sometimes rendered so imperfect that when they confront the visible realm of a painting, they are proven to be insuperably inadequate.

In this short meditation, however, I’m going to do such a task with the hope that language perhaps could do justice to the visual artist Koustabh Chakrabarty’s solo exhibition called ‘Ecotone’- a languid eco-political journey through the various different shades of brown, black, and grey and the monotonal ambit of sepia. Erected within the discourse of the Anthropocene, Chakrabarty’s painting here, in close conjunction with the ecological activisms of ‘Jaladarsha Collective’ weaves the epic confrontational relations between the ‘human species’ and the ‘Earth system’, beginning with creating the images of the “breathing roots” of Sundarban, to interpreting the disruptions in the ecosystem as “ecological injuries”. Chakrabarty as a humanitarian artist, collaborating with the eco-political commitments of the ‘Jaladarsha-Collective’, makes it possible to draw the images of torrential rain and storms afflicting the low-lands of Sunderban derived from images from his cognitive memory and collective activist praxis. If “Gluttonous Devouring of Lands” by a giant surrealist demonic creature suspended in space occupies Chakraborty’s poetic mind in one painting, then in another, the “harsh thorns in the mangrove forest” has symbolized the despotic signification of the patriarchal phallus. If one painting deploys Chakrabarty’s phantasmatic one-stroke-technique, then another has elucidated the rooting of life and labour of the marginal lands into the history of the modern ecosystem. Chakrabarty perhaps being driven by the collective’s eco-politics, believes that water doesn’t discriminate at all, and therefore draws the imagery of these “non-discriminatory flows” in a squiggly collection of arboreal roots deeply impregnated into the ‘Earth system’. So much so that in one painting, in order to sketch a different, lethal history of the Anthropocene, the eco-conscious Chakrabarty brings forth the images of the remnants of the industrial societies; inverted human faces suspended in the capitalist miasma; quasi-skeletal structures; the human-child, and a toxic spoon: putting all these things into one canvas, disrupting the conscious-rational syntax of human civilization; deliberately, albeit arduously trying to liberate the human-forms into an imaginary natural condition that is perhaps situated outside of the capitalist air of industrial society. The artist here politically rejects the songs of “birth and rejuvenation” and welcomes, instead, the “cycles of death and deterioration” so as to break with it.

The “conscience keeper”, in Chakrabarty’s artistic eye, or perhaps in his poetic mind, is scavenging for water and air. Thus, the artist is perhaps hell-bent not to let the newborn child grovel within this quagmire of toxic industrial waste as a part of human civilization which is regressing backwards. Quite on the contrary to these regressions, he conceives certain forms of human eye, or perhaps non-human, progressively appearing in history as the conscience of civilization. These are the same decrepit

In Pic: Conscience Keeper In A Brownfield Site, by Koustabh Chakrabarty, Ecotone Exhibits

human eyes, in his next painting, which trans-mutate into a heap of garbage as if we have already failed humanity. But, gathering his mind steadfastly, Chakrabarty bucks up; and without letting the weary pessimism stagnate, declares in the final call that he dreams of having, an access to that imaginary ‘Fish Key’ that ceremonializes a moment within the sublime history of the Anthropocene; a moment when our individual human conscience will trans-valuate into a collective conscience, ultimately liberating life, labour, land and bodies from the imminent perils of extinction. It is as if Chakrabarty paints an anthropological fable of a series of human-environment interactions. But still “it is in vain that we say what we see; what we see never resides in what we say.”     

In Pic: The Fish Key, by Koustabh Chakrabarty, Ecotone Exhibits

Shirsho Basu belongs to the School of Cognitive Science, Jadavpur University, Kolkata, India

A Review of the Exhibition “Ecotone”

by Joshua Bodhinetra

In Pic: Khelaghor, Embracing Play by Koustabh Chakrabarty, Ecotone Exhibits

Sabbe sattā, sabbe pāņā, sabbe bhūtā,
Sabbe puggalā, sabbe attabhāvapariyāpannā,
Sabbā itthiyo, sabbe purisā,
Sukhitā hantu…sukhitā hantu…sukhitā hantu…

(May all creatures, all life, all beings,
May all persons, all individuals,
May all women, all men,
Be happy…be happy…be happy…)

What happens when the liminal gets filled with the metaphysical? Does nature reclaim spacetime from humans, or do we subsume nature under our mechanised paradigm? Curiously, Koustabh Chakrabarty’s ECOTONE doesn’t ask these questions at all, rather he straightaway dives into the answer. Progressing from the playful to the tumultuous, from machines to mother-earth, this exhibition is guaranteed to leave everyone spellbound.

His brushstrokes challenge our linear understanding of co-existence, his palette outright rejects our unidimensional idea of ecosystems. He pledges neither a superficial harmony, nor some contrived nihilism. Koustabh, ergo our beloved Kosha-da employs multiple artistic genre to capture the exact moment when nature within collides with nature without. Through frolicking children, storm-lashed mangroves, sweat-soaked brick-kilns, poisoned mines and quantum entanglement of our collective anātman, he repeatedly creates a dissonant dream-lyricism seldom seen in contemporary art.

In Pic: The Cyclone by Koustabh Chakrabarty, Ecotone Exhibits

Nowadays, varied forms of eco-conscious fiction are on the rise. It is but a direct reaction to the ongoing climate crisis fuelled by runaway capitalism and majoritarian politics. Alienated childhood, climate refugees, labour crisis, resource-conflict, inequality and the loss of habitats are some of the broad themes that permeate through Kosha-da‘s paintings. Through the “has been” he shows us the “could be”, just like his “perhaps” glimpses into the “if only”. He consciously eschews bright colours, opting for an organic uniformity that resonates between the rust and the soot, the grey and the white. But, what does this muted exposition tell us? Is it our collective existential boredom, and a peek into the future? Does it talk about civilization’s eternal numbness, that nature fails to sooth? Or is it the Buddhist ideal of Majjhimāpaṭipadā that we, as a species, have grossly deviated from?

Even the leitmotifs of ECOTONE are spread across the essential triptych of the Middle Path — here water, playfulness and breath may seem to be at war with civilization, toxicity, and death, but in reality the entire spectrum is desperately held in balance by pixels, survival, and roots. And this, verily, is the ecohydrological pledge of Jaladarsha that strives to rescue us from our own greed.

An alumnus of Jadavpur University, Joshua Bodhinetra is a poet and writer currently working as the Content Manager, Indian Languages at the People’s Archive of Rural India (PARI).

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A Tale of Struggle, Resilience, and Hope: Notes from the Seed Festival at Sundarbans

Ankita Bose

 

The mild chill descended on the morning of 16th February, 2024, when I, along with a few members of the Jaladarsha Collective, started out for the ‘Roots and Rights: Indigenous Seed Festival’, to be held at Gobindokathi & Patghora Netaji Maidan at Jogeshganj in Hingalganj block of Sunderbans in the North 24 Parganas district of West Bengal. I had volunteered to help out with the festival upon the request of my beloved friend, Aopala Banerjee, who works relentlessly for the conservation and revival of all things belonging to nature, community living, and bound by the invisible threads of love.

Being a student and ardent lover of literature, colours of romanticism seep through my veins. When I see blue, I am not reminded of royalty, instead my mind wanders to the myriad shades of blue that adorn the horizon; my mind travels to how the blue mixes with the green and the grey, to form the mirror-like surface of water bodies. With the heart of a romantic, and the zeal of a social activist, I ventured into the blue and the green of the Sunderbans with the purpose of aiding the local farmers’ struggle—one of the most relevant and significant struggle in contemporary India, given that a lot of farmers from the northern states of the country including Uttar Pradesh, Rajasthan, Gujarat, Haryana, have yet again collectively revived their dissent against the neo-liberal capitalistic farming practices that serves the ones in power, disregarding the interests of the ones who put in the labour and feed the people of the nation.

The scenes encountered during the boat ride from Dhamakhali Ghat to Jogeshganj Ghat displayed the cracks behind the romantic beauty of nature. The ghats were broken and dilapidated, making it a risky affair for people boarding the boats. The erosion of the river plains was apparent; however, the resilience of the local communities was also visible as most shores had cemented embankments surrounded with bamboo structures to prevent the river plains from eroding further. Few mangrove trees skirted some shores, although the numbers had declined from the last time that I had travelled to the Sunderbans, sometime in 2015.

Once we reached the hotel at Jogeshganj in the afternoon, we were quite tired, but all the team members were enthused with the spirit of the upcoming seed festival and quickly shed off their exhaustion to plunge into the pool of work that needed completion before the commencement of the festival. The remaining part of the afternoon and evening was spent in making posters and planning extensively for the exciting events of the next day.

The morning of February 17th brought with it the anticipation of meeting farmers from our land and exchanging knowledge across boundaries of caste, class, gender, and other imposed identities. Personally, I was excited about the coming together of human beings and sharing the know-hows of their realities and building a language that traverses the margins of our existence. For me, that is what constitutes literature—an amalgamation of thoughts beyond the various spaces and times that intersect to form our realities. The event was to be held from 11am to 4pm, a five-hour long celebration of the struggles of farmers in our land, the underrepresentation of women in the farming sector despite them having the most amount of contribution, and how art and literature are intricately woven into these narratives of labour and struggle.

As soon as the clock struck 10.30 am, farmers from different regions of the state started pouring in with their store of preserved seeds cultivated naturally without the use of chemical fertilizers and pesticides. I was surprised at how punctual these farmers were. While working in different sectors in the city, I have often encountered people taking time for granted; most are insensitive to others’ time, but here, in the village of Jogeshganj, the farmers understood the value of time and their passion was exhibited through the adherence of the schedule charted out for them.

The proceedings of the day began with the lighting of the auspicious lamp, an intrinsic part of rituals for any festival held in our country land. Thereafter, the co-founder of Jaladarsha Collective, Sayantoni Datta gave her introductory speech about flood-resistant environment-friendly seeds that have lost its relevance in the post-modern world. The most notable part of her impassioned speech, something that touched my heart, was when she shared her experience of travelling to the Sunderbans after the Amphan cyclone in 2020. She highlighted how the farmers gathered around where relief kits and aid was being given, and demanded flood resilient seeds instead, which would help them in the long-term.

Subsequently, a performance titled ‘Seed Energy’ by Madhyama Halder, a prolific dancer. In her performance, Madhyama exhibited the journey of a seed as it grows into a plant, with movements that portrayed how a seed nurtures itself, absorbs the nutrients from the soil, and then proudly springs up its head above the soil. She also highlighted the importance of preserving naturally farmed seeds, sharing knowledge about them, and the significance of community living among the farmers and rural people of the land through various movements and abhinaya. Her performance was highly emotive and resonated with the local people. It was followed by a group of local women singing Tushu gaan that portrayed the daily grinds of cultivating paddy, lentils, and vegetables in the lands owned by them or their family members.

Afterwards, two panel discussions were conducted that united academicians, researchers, and more significantly, the local women farmers who had grassroots knowledge about issues of agricultural practices, animal husbandry, and the benefits of natural farming. The first panel discussion that was held on the specificities of women’s role in agriculture recognised the mammoth participation of women farmers who are involved with agricultural labour. Chandra Mukhopadhyay, a researcher and archivist, who was a part of the panel, shared her experiences of intermingling with the farmers of Bengal, and collating the folk songs that speak of their toil and labour. Further, the other panelists shared their experiences of farming. The most significant factor that came up during the discussion was that of how women contributed to 80 percent of the labour required for farming, yet they are neglected and not given enough recognition in the national statistics and their representation is scarce, especially with regards to owning land and decision-making roles.  

The second panel discussion was held on climate-resilient farming practices wherein a plethora of people came together to discuss how agricultural produce could be increased with indigenous methods. In such a context, I would like to highlight my personal experience. I was stationed at the desk registering and documenting the farmers’ demands, along with another woman farmer assisting me. I indulged in an extensive conversation with my co-worker and learned a lot about the local problems in the region. She informed me about a particular variety of paddy known as Radhakathi that can survive floods and the high salt content of the water typical to the region. In tandem with her narrative, the second panel discussion highlighted the importance of seeds cultivated through natural processes, ignoring the lure of commercially cultivated crops. Most of the panelists emphasized that locally and naturally farmed seeds are more climate resilient, salt tolerant, and flood resistant than the High Yielding Variety (HYV) seeds promoted by the corporate machineries. The farmers particularly stressed upon how naturally farmed seeds are the only seeds that can grow to a height of 4-7 feet while the other HYV seeds are unable to meet such standards of cultivation, especially when it comes to floods which are common to the area. Additionally, women’s participation in agriculture was celebrated and prominence was given to how they must be given their due respect in terms of land ownership and decision-making. 

The events for the day also comprised kids coming together to exhibit performances encouraging communal harmony, and various farmers sharing their knowledge and experiences of cultivating seeds produced through natural means.

Two small discussions were held on the nitty-gritties of goat rearing and fish farming that witnessed the enthusiastic participation of the audience. In accordance with the local demands of the people, these concentrated discussions on animal husbandry provided the local people with the know-hows of goat rearing and fish cultivation, both of which are important and profitable means of livelihood for the people of Sunderbans.

Finally, the best was saved for the last. A group of local women farmers came together to present a performance that juxtaposed dance, songs, and theatre in tandem with the movement of the Theatre of the Oppressed started by Brazilian theatre practitioner, Augusto Boal, in the 1970s. Beginning with a tribal kathi dance, indigenous to the tribal community of the region, they later delved into matters of prime importance. The message of their performance was loud and clear: they narrativized the entire episode of the Green Revolution in the 1960s and how thereafter, the farmers were lured into using HYV seeds that instead of increasing their production and cutting down their costs, did exactly the opposite. The neo-liberal practices increased their costs as the farmers now had to buy chemical fertilizers and pesticides to keep their produce from rotting. Eventually, the greed for social mobility resulted in the farmers incurring huge losses and some of them resorting to commit suicide in order to escape debts. The performance resounded with one and all in the audience and brought waves of empathy and left many rolling in tears .

At the desk designated for collecting farmers’ demands and complaints, many came up sharing their anecdotes of how there isn’t enough mechanism to drain out excess water during floods, which is why a lot of their crops are damaged. They said that despite reiterating their demands for a proper drainage system, the government has done little to fulfil their demands.

All in all, this experience of volunteering at the seed festival nourished the seed of my soul, the one that had laid dormant and thirsty for tangible social change. When I saw the farmers devotedly propelling natural farming practices, something told me that all’s not lost to the greed of power and money. On my way back, the soothing boat ride that embraced my being with the blanket of fog, reminded me of lines that I had read written by a social activist from a land as far as Uruguay. Eduardo Galeano had written in his book Open Veins of Latin America, “It’s worthwhile to die for things without which it’s not worthwhile to live.” Indeed, it is. The farmers from my own land showed me that the path for social change intersects the values of hope, struggle, and resilience. When the boat lost its way in the foggy shadows of the morning, all fear evaded us. We were content that we had contributed to the struggle of life and death that the farmers of our land continually engage in, day in and day out, only to feed the billions in our country. For them, fighting for their life’s sustenance dissolves all fear of death, and that was the spirit upheld by the seed festival.    

Ankita Bose is a writer, translator, poet, and dreamer. She holds a MA in Comparative Literature from Jadavpur University and a BA in Sociology from Presidency University

‘চক্ষু-চড়কগাছ’!

‘চক্ষু-চড়কগাছ’! ~ শাশ্বত লাহিড়ী

বাংলার একটি অতিপ্রাচীন প্রবাদ।
কোনো ঘটনায় বিস্মিত মানুষের চোখ-কপালে ওঠানো ভঙ্গী বোঝাতে বাংলায় যা যুগযুগান্ত ধরে চলে আসছে। আজ চৈত্র-সংক্রান্তি, চড়কপূজা। লোকমুখে ‘শিবের-গাজন’ বলে পরিচিত। এই পূজার সাথে তথাকথিত ব্রাহ্মণ্যবাদের চেয়েও বাংলার লোকাচার জড়িত থাকায় এতে সরাসরিভাবে সব স্তরের মানুষের অংশগ্রহণ অনেক বেশি চোখে পড়ে। পুরাণ অনুসারে, শিবের উপাসক ‘বাণ রাজা’ আজকের দিন শ্রীকৃষ্ণের সাথে যুদ্ধে ক্ষতবিক্ষত হয়ে শেষে অমরত্ব লাভের আশায় নিজের রক্তাক্ত শরীর নিয়ে নৃত্যগীতের মাধ্যমে শিব’কে তুষ্ট করে নিজের অভীষ্ট সিদ্ধ করেন, সেই স্মৃতি’তে শৈব সম্প্রদায় চৈত্রের শেষ দিনে এই বিশেষ প্রথা পালন করে। এই পূজার সাথে বিভিন্ন অদ্ভুত, বিচিত্র কিছু খেলা জড়িত যা প্রকারান্তরে পূজার মূল আচার হিসাবে পরিচিত। পূজার আগের দিন, চড়কগাছের লম্বা তক্তাটিকে সিঁদুরলিপ্ত করে রাখা হয়, যাকে ‘শিবের পাটা’ বা ‘বুড়োশিব’ বলা হয়। এই গাছটিকে কেন্দ্র করেই বিভিন্ন খেলা, বা শারীরিক কসরৎ অনুশীলন করাই এই পূজার মূল উপাচার যেমন, জ্বলন্ত অঙ্গারে হাঁটা, বাণফোঁড়া, শিবের বিয়ে, বঁটিঝাঁপ, ঝুলঝাঁপ, কাঁটাঝাঁপ, অগ্নিনৃত্য, চড়কগাছে দোলা ইত্যাদি উল্লেখযোগ্য।
রাতে, শিবের উদ্দেশ্যে খিচুড়ি ও শোলমাছ দিয়ে ‘হাজরা-পূজা’ করা হয়। ১৮৬৩ সালে ব্রিটিশ সরকার এই পূজার ভয়ানক অনুশীলন রীতির কারণে আইন করে এই পূজা নিষিদ্ধ করলেও, আজ অবধি দুই বাংলার বহু প্রাচীন শিবের থানে এই পূজা মহা সাড়ম্বরে পালিত হয় আজকের দিনে…

বেহালা_চড়কতলা এমনই একটি শতাব্দীপ্রাচীন দেবালয় তথা জনপদ।
আমরা ঘুরতে ঘুরতে যখন চড়কতলায় পৌঁছাই, সেখানে গিয়েই লক্ষ্য করি এই স্থানের প্রাচীনত্ব, তার ঐতিহাসিক গুরুত্ব। বিশাল বটগাছের নিচে বাংলার লোকদেবতা পঞ্চানন মন্দির সংলগ্ন যে পুকুর, তা আজ কচুরিপানায় ভরা এক ডোবায় পরিণত। তার পাশে দাঁড়িয়েই এক প্রৌঢ়া আমাদের বলেন, এটি পারিবারিক পুকুর হলেও একসময় এই পুকুরের প্রচুর ঘাট ছিল, এখানেই একসময় বাঁধা হত বিশাল চড়কগাছ। এছাড়াও, ছোটবেলার স্মৃতি থেকে উঠে আসে কালীঘাটে’র স্বনামধন্য নকুলেশ্বর-তলা’য় ঝাঁপ, ধুনো পোড়ানো, মেলা ইতিহাস-প্রসিদ্ধ। সারা কলকাতা’র একসময় এমনই সব বিখ্যাত গাজনের চল ছিল, যা দেখে সত্যি’ই এককালে লোকে’র চক্ষু চড়কগাছ হতো।

বেহালা চড়কতলার সন্ধান আমরা পেয়েছিলাম আমাদের ওয়াটারবডি সার্ভে করতে গিয়ে বেহালার ১২১ নম্বর ওয়ার্ডে।এই পুকুরে একসময় চড়কের সময় বিশাল বড় বড় গাছ বাঁধা হতো। বাংলার বিভিন্ন জেলার প্রত্যন্ত গ্রাম থেকে ভবঘুরে সন্ন্যাসীরা সপ্তাহখানেক আগে থেকে এসে বাসা করতো এই চড়কতলায়। এই পুকুরে বাঁধা বিশাল গাছে চড়কের প্রসিদ্ধ ঝাঁপ, বিভিন্ন ভয়ানক খেলা প্রদর্শনী চলতো। এই পুকুরের স্বচ্ছ জলেই পুজোর রান্না থেকে বাকি সব আচার অনুষ্ঠান চলতো। যুগের সাথে সাথে মেলার আকার আয়তন কমে আসলেও আজ থেকে তিন চার দশক আগে পর্যন্ত পুকুরের জল বেশ স্বচ্ছ এবং এলাকাবাসীর সব নিত্যপ্রয়োজনীয় কাজে ব্যবহার হতো। যখনও পর্যন্ত আমাদের জীবন তার বিষ বাতাসে ঘিরে ফেলেনি প্লাস্টিক দস্যু।

তারপর ক্রমে পুকুরের মূল মালিকের থেকে দু বার হাতবদল হতে হতে আজ এই ঐতিহাসিক ঐতিহ্যবাহী পুকুর পরিণত হয়েছে পানায় ঘেরা ডোবায়।এখন চড়কতলা মন্দির সেই এক জায়গায় থাকলেও আর এই পুকুরের চরম অপরিষ্কার দূষিত জল কোনো কাজে লাগে না পুজোর। পুরসভা দায়সারা ব্লিচিং পাউডার ছড়িয়ে, নির্দেশিকা বোর্ড টাঙিয়ে গেলেও লোকজনের তাতে বিন্দুমাত্র ভ্রুক্ষেপ নেই।


বহু পুরোনো স্থানীয় মানুষের আক্ষেপ যে এখনও আছে তাদের এই পুণ্য জলাশয়ে’র মৃতপ্রায় অবস্থায়। আমরা সার্ভে করতে গিয়ে একজনকে প্রশ্ন করতে গেলেই চারপাশের বাড়ি থেকে পুকুরের মূল মালিকের বংশের প্রতিনিধি ষাটোর্ধ্ব প্রবীণ বেরিয়ে আসেন অতি উৎসাহী মুখে। তাঁর মুখেই শুনি তাদের থেকে বিক্রি হবার পর আবারও বিক্রি হবার পর সেই নতুন মালিকের হাতে এই জলাশয় বিক্রি করে নতুন নির্মাণ করার খবর শুনে চিন্তিত হয়ে তিনি যখন পুরসভা মারফত মেয়রে’র সাথে যোগাযোগ করে তাকে এলাকায় আসতে বলেন, তখন এলাকার প্রভাবশালী’দের মদতে কিভাবে পুরসভাকে আসতে দিতে বাধা দেয় সেই কাহিনী শোনা। হতাশ মুখে তিনি আমাদের দেখে বলেন, আপনারা সবাই চেষ্টা করে দেখুন না আমাদের এই স্মৃতিবিজড়িত পুকুরকে যদি এই উন্নয়নের হত্যা থেকে বাঁচানো যায়!

আমরা তাকে সেভাবে কোনো আশ্বাস দিতে না পারলেও, যদি আমরা এই শহরের সব সচেতন মানুষ একটু একটু করে এগিয়ে এসে নিজেদের এলাকার প্রাচীন ঐতিহ্য বাঁচিয়ে তুলে প্রকৃতি’র সহজাত স্বাভাবিক ভারসাম্য রক্ষা করতে পারি, তবেই হয়তো আগামীদিনে জলাশয়ের সাথে সাথে তলিয়ে যাবার হাত থেকে রক্ষা পাবে আমার আপনার আমাদের সবার ভালোবাসার শহর।

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