Posts Tagged ‘Jowar’
Between Berar and Nizam, a taluka in Maharashtra
This is a small taluka in Vidarbha, Maharashtra. To the north, not far away, and visible on the horizon, is the line of hills called the Sahyadriparbat, which is also called the Ajanta range after the site with the remarkable frescoes.
Also due north is the city of Akola, and a little farther away north-east is Amravati, named after Amba whose ancient temple the old city, with more than 900 years of recorded history, is built around. To the west, in a nearly direct line west, is Aurangabad. To the south had stretched, not all that long ago, the dominions of the Nizam of Hyderabad, to which this little taluka had once belonged.
Sengaon is the name of this taluka (an administrative unit unimaginatively called a ‘block’ by the administrative services, elsewhere a tehsil or a mandal) and today it is one of five talukas of the district of Hingoli, which itself is only very recent, for before 1999 it was a part of the district of Parbhani. But Hingoli town is an old one – its cantonment (old bungalows, large compounds) was where the defenders of this part of the Nizam’s northern dominions resided (over the frontier had been Berar), and there was a large and thriving market yard here, as much for the cotton as for the jowar.
The villages of Sengaon are mostly small and agricultural, which is how the entire district was described in the district gazetteer of the 1960s. There are today 128 inhabited villages in this little taluka, and this chart (click it for a full size version, data from Census 2011) shows how their populations depend almost entirely on agriculture – for the group of villages, 92% of all those working do so in the fields, whether their village is as small as Borkhadi or Hudi, or as large as Sakhara or Palshi.
There were Bhois here (and still are), the fishermen and one-time litter-bearers, there are ‘deshastha‘ Maratha Brahmins, there are ‘Karhada‘ who take their name from Karhad, the sacred junction of the Koyna and the Krishna in Satara district, there are the former leather-workers and rope-makers called the ‘Kambhar‘, there are the weavers who are the ‘Devang‘ (with their four sub-divisions, and themselves a division of the great Dhangars or shepherds), there are the ‘Virasaiva‘ or the ‘Shivabhakta‘ or the ‘Shivachar‘ (all Lingayats) who have for generations been traders and agriculturists.
There are the ‘Pata Jangam‘ still who must lead a celibate life and could be distinguished by the long loose roseate shirts they wore and who spent their days in meditation and prayer, there were the ‘Mali‘ the fruit and vegetable growers the gardeners and cultivators (and in times past their society was divided according to what they grew so the ‘phool Mali‘ for flower the ‘jire Mali‘ for cumin seed and the ‘halade Mali‘ for turmeric), and there are the Maratha – the chief warriors, land owners and cultivators – and the 96 families to which they belong, there are Maheshvari Marwaris, the ‘suryavanshi‘ or ‘chandravanshi‘ Rajputs, the Lambadi who at one time were grain and* salt carriers but also cattle breeders and graziers, and the ‘Vadar‘ or stone and earth workers.
This is who they are and were in the taluka of Sengaon, beyond and away from the dry and terse descriptions contained on government beneficiaries lists and drought relief programmes. They know well their trees in the expansive grasslands of the north Deccan – the Indian bael, the ‘daura‘ or ‘dhamora‘ tree, the ‘saalayi‘ whose bark and gum resin treats all sorts of ailments, the ‘madhuca‘ or mahua, the amalaki – and do their best to protect them; the twigs and sticks that fuel their ‘chulhas’ are those which fall to the earth.
It is a small taluka but old, like the others in the ancient north Deccan, and in Marathi, some of the elders of the villages here explain, with great embellishment and pomp, how the Brihat Samhita contains detailed instructions of what to plant on the embankments of a water tank, especially the madhuca, which they will add could be found in villages whose names they all know well: Pardi, Shivni, Karegaon, Barda, Sawarkheda, Suldali, Kawardadi, Datada, Jamthi, Sabalkheda …
Fewer cereals still for more rupees
The Labour Bureau of the Government of India has done us a most valuable service by disaggregating from the consumer price indices, separate indices for the individual items that a household typically buys, whether every day, periodically (weekly or monthly) and even annual purchases.
I have charted here the data for the cereal and cereal substitutes. This group consists of rice, wheat, maida (flour), suji (coarse wheat flour), bread, sewai (rice vermicelli), maize atta, wheat atta, tapioca, jowar, sago, ragi, bajra, maize, sattu (ground cereals) and the grouping of beaten or flattened rice (chira, muri, khoi, lawa (CMKL)).
The chart describes the movement – over 96 months from 2006 January to 2013 December – of the price indices (not the prices) for these foods. These are calculated as all-India prices using the consumer price index for industrial workers (CPI-IW) and the base is 2001 = 100.
There are several significant findings from examining the movement of this group of price indices. (1) Over 2008, 2009 and 2010 the rise was steadily upward with a pronounced spike in some items that lasted from 2009 August to 2010 May. This is noteworthy as no spike is visible (for the group as a whole) during 2007-08 when there was a worldwide steep rise in the prices of foods.
(2) From around 2010 May, maida, maize atta, CMKL, bread, wheat atta, rice, wheat increased at a muted rate and even remained flat over short periods whereas other cereals and cereal substitutes rose steeply and/or showed volatility in their indices. (3) From 2012 June the price indices of all items in this group rose steadily and steeply – more steeply than at any time since 2006 January and have continued this accelerated pace until the end of the recorded period, 2013 December.
This is another excellent release into the public domain of valuable indicators by the Labour Bureau which help describe the relentless rise in the prices of food staples in India. As the Labour Bureau has shown, whether it is the consumer price indices it maintains or whether it is the individual goods and services necessary to maintain an acceptable minimum standard of living for the households engaged in agriculture, manufacture or which are dependent on self-employment, the so-called ‘India growth story’ that the ruling government and its supporters speak triumphantly about in fact imposes burdens on the working classes that have grown heavier every month.
The magical fieldscapes of Uttara Kannada
This is the green western edge of the Deccan plateau of India, the gigantic highland of peninsular India that slopes gradually from west to east. They say that the western ‘ghats’, the range of hills (some say mountains, but the real mountains are the Himalaya and Hindu Kush, far to the north, while the Ghats rise about 1,500 metres above the continent in some of their southern spurs), that run for about 1,600 kilometres dissuade the south-west monsoon from bringing rain inland, but this is not quite true, for districts along the western edge of the plateau are well-watered in a good monsoon.
This magical landscape is found about 10 kilometres east of the the small town of Yellapur, in the district of Uttara Kannada, in the state of Karnataka. The land is gently rolling, and by mid-November early mornings bathe the landscape in a soft golden light. Mornings at this time are chilly, below 10 Celsius, and you can see the farmers here stride down the dusty pathways between fields, their worn sweaters keeping the chill away, their omnipresent cotton shawls – faded after months in the sun – wrapped that much tighter around their necks. In the distance, the taller peaks loom blue-grey in the distance, the skies above are cobalt with clarity.

Standing four to five metres tall, the larger of the cylindrical haystacks are minor engineering marvels and take shape organically thanks to the communal work of the farming household, neighbours, sharecroppers and of course youngsters with more enthusiasm than skill.
Dotting every cultivated hectare are the haystacks, the hayricks and the crop residue bales. These are gathered, tied, carried, lifted, piled, arranged and stacked by hand, and so the shapes they assume are organic, cones and rough domes that mimic the primal hut-shape, but dense with biomass. We are used to saying and hearing words like ‘crop residue’ and ‘agricultural biomass’, but the shapes that emerge at the end of a hectic harvest are made of material that goes by many local names. Often, these haystacks formed from rice straw, sugarcane tops, stalks of ‘jowar’ or ‘bajra’ (millets, or what the agricultural establishment demeaningly calls coarse grains).
Making the haystacks is a communal activity, inspiring for the ease with which the work gets done, and inspiring for the artistry that surrounds their fieldcraft. There are two men who stand atop a partially-formed haystack, and when they are up there you can judge the size of the pile and appreciate better how much ‘residue’ it must contain.

Crisp air enlivened with the scents of field and jungle, the sounds of a district that contentedly stewards forest and land
Women and men in the nearby fields arrange and tie the bales of gathered stalks and stems, their children help, their cattle continue to graze alongside, the ever-present companions to the good-natured ruminants, the cattle egrets, wait patiently or circle aloft impatiently, dogs snooze and the elderly offer quiet advice. The men atop the growing stack bark their instructions, from further up the fields, a group of women in bright sweaters but barefoot – tough and hardy – chat and chuckle as they work. This is district India, so alive with community spirit, secure in its fertility, in the stewardship of land and water, of stem and stalk.