Exploring the traditional knowledge of Gujjars and Bakarwals 

The entire so-called civilizational construct started when the human species appeared on the earth, began to observe things around them, and attempted to make sense of them according to their level of cognition and understanding. Knowledge Systems have always existed in some form. In ancient times it existed in modular form and in current times it is highly compartmentalized. Calling any knowledge system traditional or redundant will be grave injustice with the times when the utility of that knowledge and those practices served specific purposes. The development of any system or structure is often measured within a specific cultural and historical context, in a given time-space continuum in which it is embedded. Gujjars and Bakarwals are one such community whose allegiance and association with nature is primordial and who have rich historical and cultural inheritances. 

Gujjars and Bakarwals have faced historical marginalization both on the socioeconomic and political front. Despite their marginalization, they have contributed immensely to the history, culture, and knowledge of Jammu and Kashmir (J&K). Unfortunately, their contribution is often ignored, discredited, and under-represented amid the dominant culture and popular narratives. One often draws comparisons and binaries between traditional and modernity while talking about them. They are often subjected to stigmatization such as being traditional and backward. However, this is a flawed and biased argument that demands a re-examination of their vital contribution to society and knowledge production. However, their marginalization cannot be used to justify that they have nothing to offer in the construction and composition of rich knowledge to the larger society. 

Indigenous people of Jammu and Kashmir especially Gujjars-Bakarwals are still practicing nomadic lifestyles amid many changes in the recent past. However, they have always been the main custodian of valuable traditional and indigenous knowledge about biodiversity, forest agriculture, herb shrubs, non-traditional food, and the local ecology of Jammu and Kashmir. Being local people, they can help in locating and identifying plants associated with various ethnobotanical uses which can be of immense help to the researchers to conduct phytochemical studies. Besides having a rich repository of traditional knowledge of biodiversity, they have their own tribal cultural expressions which no doubt have been eroding and require immediate preservation.

Here is what Gujjars and Bakarwals have to offer in the scheme of traditional knowledge.

Protection to Ecology

The Gujjars and Bakarwals have undertaken various efforts for the preservation of ecology. These people share an equation and fine balance with the forest and the forest use. Especially Gujjars in the Union Territory of Jammu and Kashmir have helped the Forest Department in ascertaining the removal of illegal encroachments and marking the vital forest area. These tribes are abreast of what transpires in forests as they frequently keep searching for food for their livestock in the deeper pockets of forests which make them more informed about the area and its condition. They have signaled the excessive felling of forest trees and helped in conservation efforts. Further, they act as navigators in guiding habitable spots and valuable forest products as they trek these paths. 

Inherited Craftsmanship

Two communities from Bakarwal viz Megh and Mihngh are known for their wool craftsmanship. Woolen blankets are made by members of these tribal people. In addition to this, Bakarwals also make Namdas – coarse wool rugs with colorful floral embroidery. They also make smaller blankets, taru used as quilts. These quilts are culturally special because they are meant as wedding gifts. These too are finely embroidered by women. Handcrafted items are also their significant cultural repository and they take it with them while migrating to Kashmir. 

Gujjars are primarily dependent upon livestock for rearing and production. It is not just an occupation for them rather livestock represents a status symbol for them. The more animals a family owns, the more socially dignified they are considered to be. However, Gujjars have a certain inclination for buffaloes as compared to cattle as these animals adapt to the local climate and terrain and are hardy in nature. They have the ability to withstand stressful conditions and secrete more fat in their milk. Buffalo milk is used by the Gujjars for various purposes such as making Ghee, Butter, Curd, Lassi, Paneer, and Kaladi and selling the rest of the surplus.

Livelihoods Linked to Indigenous Ecology

The community not only knows the art of animal rearing but also possesses the art of healing. They are repositories of indigenous technical knowledge and have a practice of using naturally occurring herbs and shrubs for treating diseases of both humans and animals. The use of certain naturally growing plants for the treatment of animals also reduces their economic burden. They have inherited these practices from their forefathers. Amid the existence of modern health facilities, Gujjars are still rooted in their old traditional means and methods of treatment, practices of rearing livestock, and relationship with their surroundings and hence maintaining a proper balance of the old and the new. 

Traditional Veterinary Knowledge 

Since Gujjars and Bakarwals are nomadic tribes, they are exposed to a wide array of knowledge about different types of plants and species, their use, and their utility. In the process of accumulation of knowledge, they pass it on from one generation to the next. They know how to use herbal plants. The herbal preparation includes decoction, oil, paste, juice, powder, and extract, used by the tribal community to treat different diseases such as respiratory diseases, gastro-intestinal problems, infections, skin problems, diarrhea, joint pain, dysentery, wounds, etc. smoke and even raw (unprocessed).

Gujjars and Bakarwals harness traditional veterinary knowledge for ages because they have been using plants to keep their livestock fit and healthy. To support this argument an extensive ethnobotanical survey was conducted in 12 villages of district Poonch between July 2018 and March 2020. It revealed that the leaves, roots, and the whole plant of A. calamus is used to treat various gastrointestinal issues in sheep, cows, buffalos, and goats in the district Doda of Jammu and Kashmir and also in West’s Darjeeling subdivision Bengal.

Tribals use the bulb powder of Allium cepa orally to animals to treat snakebites. In certain places such as the Bandipora district of J&K, people used the softballs prepared by crushed bulbs of A. cepa and salt as a remedy for cattle against anorexia, cold and cows stimulate the oestrus cycle. In addition to this, the whole plant is also used and generally given as feed. Furthermore, the plant paste mixed with water is applied to the pelvic region to treat the problem of oliguria in buffalo, Sheep, cow, and Goats in J&K. Some studies also suggest the use of crushed fresh roots against inflammation of hooves, warts, and weakness and abscissions in cows in the region.

According to Sharma and Kachroo, Gujjars as an ethnic group have their own traditional knowledge of herbal medicine inherited from their forefathers. It is interesting to record that the association between the incidence of certain diseases and the availability of curative herbs in the surroundings has been positive as revealed in micro-level research in the district Kishtwar. 

Even Swami and Gupta argue that medicinal plants are now emerging as important bio-resources. Plants of several kinds are harvested for food and medicinal purposes, for example, Kutwol (a wild plant) is generally used to cure bones and joint problems. Walnut bark locally known as Dandas (walnut bark) is used to clean teeth. Chutyad (a wild herbal) is used for hair growth. Noon chai is considered to have a lot of medicinal benefits. It helps in the reduction of stress, and building immunity, and has been called to be effective during pregnancy. However, ghee, sheera kadai, semolina sharbat, wild greeny, and eggs are the traditional diet for pregnant women. Kehwa or kodi chai is used to treat cough, cold, fever, and body aches. In addition, rice paste, or outer gourd covering is used to treat mumps— a common illness among children of the community.

Many of the important medicinal plants used by the tribal communities are mentioned below (Table-1). The research work reveals that the tribal inhabitants of the Kishtwar district are using plants to treat a variety of ailments.

 Table 1: Traditional uses of forest plants used by Gujjars and Bakarwal tribe

S. No.	Botanical Name	Family	Local Name	Traditional Use
1.	Portulaca oleracea Linn	Protulacaceae	Lunar, Lees hakh	Leaf extract is mixed with mustard oil and used as a hair tonic. Leaf extract is applied on the head to relieve headaches and is also used for acne. The root is bitter in taste and effective for chronic pain, abdominal pain, and rheumatism.
2.	Salvia moorcroftian a Wall. ex Benth	Lamiaceae	Shekter/ Bandarkoot.	The tribal give the herb as a remedy for high fever. Root extract is used for skin diseases.
3.	Rumex nepalensis Linn	Polygonaceae	Hobul	The leaves of the plant are cooked as wild vegetables. The roots of the plant are used against insect bites and cuts. The roots of the plant are used as a remedy for hair loss.
4.	Taraxacum officinale (L) Weber ex F.H. Wigg	Asteraceae	Handri	Flower extract mixed with lemon juice is taken to cure fever. The herb is used as a wild vegetable and extensively exploited for the same during the spring when there is a scarcity of cultivated vegetables in higher altitudes; The plant is considered highly nutritious and given to the women after delivery.
5.	Urtica dioica Linn	Urticaceae	Soi	Rheumatism: The leaves are crushed and a paste is made in mustard oil and applied to joints. The leaves are crushed and extract applied on hairs and act as anti-dandruff.
6.	Viccia sativa Linn	Fabaceae	Mataroo	The poultice made from the whole plant is externally applied twice a day for 10 days against skin abrasions.
7.	Rumex hastatus Linn	Polygonaceae	Chuch	The leaves of the plant are rubbed against the sting of Urtica dioica. Leaves are applied on wounds and cuts also.
8.	Digetalis purpurea Linn	Scorophularia ceae	Loshzata	The herb is given to patients suffering from cardiac problems. Leaf paste applied to sores and wounds

 

9.	Morus serrata Linn	Moraceae	Tul	The leaves of the plant are lopped for fodder; the fruit of the plant is edible. The wood of the plant is used as firewood.
10.	Fritillaria roylei D.Don	Liliaceae	Shethkar	The plant is used in many folk medicines, the tribal’s of Kishtwar district use the plant to cure many diseases. The extract of the bulb is used as an antipyretic.
11.	Ficus palmata linn	Moraceae	Fog	People suffering from long illness are advised to take its fruits. It is easily digestible and good for health. The fruits are aromatic and delicious, astringent, diuretic
12.	Tulipa stellata Hook	Liliaceae	Cur Posh	Bulbs of the herb are eaten and are considered a good heart tonic.
13.	Cydonia oblonga Mill	Rosaceae	Beeeh/ Bom Chunth	The seeds are chewed to cure sore throat; the fruit of the plant is edible at maturity; Leaves, buds, and bark are astringent. Fruits are cardiac stimulants, tonics, and expectorants.
14.	Datura stramonium Linn	Solanaceae	Datur Boul	Seeds of the plant are collected at maturity. The dried seeds are crushed and mixed with mustered oil. The preparation thus obtained is stored. The prepared is used and applied externally on the ailing joint to relieve pain. The seeds are crushed and made into powder mixed with mustered oil to make a paste and applied to the hair at bedtime for 15-20 days as it acts as anti-dandruff.
15.	Digitalis lanata Ehrh	Plantaginacea e	Buth Posh	The herb is given to patients suffering from cardiac problems
16.	Euphorbia helioscopia Linn	Euphorbiacea e	Duduj	The latex of the plant is applied on skin eruptions to get rid of them. Plants are made into a paste and used for healing wounds. The roasted seeds are given against cholera.
17.	Fragaria nubicola Lindl. ex Hook. F	Rosaceae	Sakhvan	The rhizome of the plant is used as a tea substitute along with the bark of Taxus baccata; The fruits are aromatic and delicious, astringent, and diuretic. The rhizome is used as a substitute for tea after grinding. A leaf infusion is used against diarrhea.
18.	Iris kashmiriana Baker	Iridaceae	Kabriposh/ Sosan	The nomads and the shepherds when more to the higher altitude with their cattle herd during the summer season use rhizomes of the plant. Fresh rhizomes are applied for relief from joint pain. Flowers are preferred by the tribals for their antiseptic value. Flower paste is applied to the infectious eye.

 

Recommendations 

1. The traditional knowledge system is dwindling gradually. For instance, blankets are highly valued as wedding gifts, yet their place is slowly being taken by furniture and electric appliances. Their beautiful embroidery does not bring them any income since it needs demand and marketing. The lack of demand for goat hair and sheep wool leads to the non-utilization of wool. This leads to the diminishing of artisans working with wool. Hence government should take prompt action to review their traditional knowledge. 
2. Bakarwals claim an identity crisis since their work is underrated and unrecognized. It is also difficult for them to sell wool due to the lack of mills. It is the responsibility of the state to ensure that they have the infrastructure in place to earn a livelihood. It is important to note that livelihood practices also compose identity. So their livelihood practices need to be preserved with the aid of state machinery.
3.  To highlight the grave crisis and endangerment that traditional knowledge of Gujjar and Bakarwals is facing, it is important to quote noted academician and tribal activist Dr. Javaid Rahi. According to him: “The Bakarwals do not make any products nowadays. It has become chota kaam [small, menial work]. The alternative of synthetic wool is much cheaper.”
4.  Universities of Jammu and Kashmir, Tribal Department J&K, local non-governmental organizations, and researchers should collaborate and focus on the preservation and propagation of traditional knowledge and practices of tribes.
5.  Mass media and extension contact could also have their indispensable roles and can be effectively used as a source of information dissemination about scientific rearing practices.
6.  Also, in order to keep the benefit of these plants alive for future generations there is an urgent need of conserving these medicinal plants as well as the traditional knowledge of the plants.  

Conclusion: 

Unambiguously, Gujjars and Bakarwals have faced historical marginalization both at the socio-economic and political front yet they have contributed immensely in the domain of culture, history, and knowledge in J&K. One can safely argue that though they are under-represented politically or administratively, they have a rich cultural and traditional history which has not been documented properly. However, it would be unfair to call them traditional or undervaluing their corpus of knowledge. In fact, they are the torch bearer of modernity in any sense. There is a greater need to preserve their culture and help review the traditional practices the community has been doing over generations. They are not traditional, they in fact represent progenitors of a rich knowledge system that should be acknowledged and duly credited. 

  References 

1.  https://leisaindia.org/balancing-the-old-and-the-new/
2.  http://brighterkashmir.com/traditional-knowledge-of-gujjars-requires-immediate-preservation
3.   https://www.researchgate.net/publication/350172306_Exploring_Traditional_Veterinary_Practices_from_Gujjar_and_Bakarwal_Tribes_of_District_Poonch_Jammu_Kashmir_A_Boon_for_Animals_from_Our_Ancestors
4. https://www.researchgate.net/publication/322147694_INVENTORY_OF_THE_PLANTS_USED_BY_THE_TRIBALS_GUJJAR_AND_BAKARWAL_OF_DISTRICT_KISHTWAR_JAMMU_AND_KASHMIR_INDIA
5.  http://www.languageinindia.com/june2022/aneezatraditionfood1.pdf
6.  https://ruralindiaonline.org/en/articles/bakarwal-blankets-out-in-the-cold/?fbclid=IwAR3hkC5hV6OHD2hMCLf7o5Wh5tntOoSskXLBrscgb2AQMX-RLJaWpz2D4XM&mibextid=Zxz2cZ