Goa Water StoriesGoa Water Stories

Pastoralism, Millets and the Ecology of Western Ghats

Read Time 30 mins
Keywords
Gavli-Dhangars
Pastoralism
Millet
Food security
Food sustainability
Traditional ecological knowledge

Ruchika Tiku’s research explores the Gavli-Dhangar community of Goa, highlighting the deep connection between society, ecology, and community. Her research work articulates how traditional knowledge blends environmental care, farming, livelihoods, and pastoralism into a holistic way of life. This project is based on Ruchika’s thesis “Traditional Knowledge and Millet Cultivation: A Socio-ecological Study of the Dhangars of Goa (2024)” submitted to Goa University, in collaboration with artists from the SAIL program at Sunaparanta Goa Centre for the Art and artists from workshops conducted by Goa Water Stories.

The Dhangars of Goa were traditionally buffalo and goat herders. The Dhangar way of life evolved through an interplay of their traditional occupation and the ecology of their habitat. This interplay combined with rain-fed millet cultivation shaped their functional and cultural identity over generations. Through the lens of research, as we delve deeper into their traditional knowledge of millet cultivation (an integral tool for their survival in the forested hills), a substance-filled, layered entity is crystallised before our eyes. The research revealed how millet and milk-derived products combined with traditional ecological knowledge of the Western Ghats played a major role in their survival and sustenance. It provided not just food, but health and nutritional security to the community.

Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories

The Dhangars of Goa were traditionally buffalo and goat herders. The Dhangar way of life evolved through an interplay of their traditional occupation and the ecology of their habitat. This interplay combined with rain-fed millet cultivation shaped their functional and cultural identity over generations. Through the lens of research, as we delve deeper into their traditional knowledge of millet cultivation (an integral tool for their survival in the forested hills), a substance-filled, layered entity is crystallised before our eyes.
The research revealed how millet and milk-derived products combined with traditional ecological knowledge of the Western Ghats played a major role in their survival and sustenance. It provided not just food, but health and nutritional security to the community.


The research further expanded on how their  relationship with nature and reverence towards it moulded their integrated practices and constantly reinforced their belief that the sustainability of the natural ecosystem was imperative for their sustenance and survival; A philosophy that the modern ‘educated’ world is now actively expounding after centuries of damage done through technology-driven anthropogenic activities.

As we unfold these layers, we discover a consciously sustained ‘soil - tree - animal’ network, which creates a powerful system of ecological balance intuitively maintained by the community through an integration of their nomadic herding, cultivation and foraging practices.  It is these very practices and their approach to the environment that have shaped and influenced their naturalistic customs and religion. The practices and culture pay homage to the most important being for the survival of all living organisms – Mother Earth (Malachi Pandhar).

Goa Water Stories
Goa Water StoriesGoa Water Stories
Bandirwada
Goa Water Stories
Goa Water StoriesGoa Water Stories
Cotigao
Goa Water Stories
Goa Water Stories
Kalay
Goa Water Stories
Goa Water Stories
Torxem
Goa Water StoriesGoa Water Stories
Goa Water Stories
Kasarvanem
Goa Water Stories
The Shelko family in Kalay

The Gavli-Dhangars of Goa

In Goa the Dhangar settlements are now in the foothills, mid-elevations of the Western Ghats or north-western corridors to the Western Ghats, scattered across Pernem, Bicholim, Sattari, Darbhandora, Sanguem, Quepem and Canacona. However, earlier generations lived at much higher elevations, up to 500 to 700 metres in the Vagheri hills of Sattari. Dense forested hilltops were a choice of habitat for the Dhangars because of the interplay of their livestock and the ecology of the Western Ghats. The Gavli-Dhangars and their nomadic movements were governed by the search for grazing lands for their livestock.

Goa Water Stories
Goa Water Stories
Tukaram Bhavdan in Cotigao sharing through performance ‘Dussehra’ – The Dhangar dance of reverence
Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories
00:00
00:00

Dhangars, Forests and Dhongris

“ A life day and night in the jungles was the lived experience of the Dhangars. Everything was the forest to them.”

Tukaram Bhavdan

CLICK FOR TRANSCRIPT

Tukaram Bhavdan

CLOSE TRANSCRIPT

The Dhangars used to stay in the forests. Their main occupation was their animals. They would stay with their animals in the forests. Now in the forests you have all kinds of wild animals, like tigers, leopards, animals considered dangerous. Dhangars had to deal with it, and these encounters were known and internalised as a part of their lifestyle. Getting scared was not an option. A life day and night in the jungles was the lived experience of the Dhangars. Everything was the forest to them. It was a relationship that was established between the Dhangars and the forests. Within the forests it was their animals i.e. their cattle and goats, whatever domesticated animals the Dhangars had. Since they spent their whole life in the forests, the Dhangars formed a relationship with all living things in the forests. People live in the comforts of a city, in concrete buildings or modern towns, but you would not find Dhangars there. Dhangars would be found deep inside dense jungles including those of Goa and Karnataka, and not just any jungles but those of hilly regions. The reason for hills is because the environmental conditions needed for their livestock were conducive in the dongris i.e., hills. There are specific flies /insects that trouble their cattle because the insect embeds itself in the fur of their cattle. And it irritates them all night long. But in the high altitudes the winds are so strong it keeps the flies off the cattle. Hence the Dhangars preferred these regions to get relief for their cattle. Secondly, up in the big hills, the weather is pleasant and cool. Now it may look from down here that the hills, because they are subject to direct sun, would be very hot, but that’s not the case. At the foothills of these plateaus the surfaces are flat and it gets very hot. Their buffaloes were susceptible to the heat. But in the mountainous parts, that is the dongris, the winds are strong and cool as well, which works for their buffaloes. All resources that were needed to survive were available in the high hills for the community and their livestock. Fodder was plenty and good quality for the cattle and goats could get good shrubs, grass and leaves, available 12 months of the year. There were plenty of streams in the hills. So, the environmental conditions that were desirable for their livestock as well as the community were present in the hills of the Western Ghats. The health of the buffaloes and goats would also be good with such environment conditions and shelter, and with the protection from insects their milk production was good.. So the Dhangar settlements were found earlier in uphill regions such as Kala Matti and other areas.

Buffaloes need a high degree of shade and water to cool off hence, the dense forests were important for them. Buffaloes are better able to withstand threats from predators in these jungles, being larger and tougher, with huddling strategies to protect their young. According to the community, the higher elevations offered strong natural winds, which helped keep insects and flies off the buffaloes, a crucial requirement for cattle health and strength.  These terrains were also suitable for goats as goats are selective feeders. They graze on the lower canopies of trees, shrubs, and specific plants, all of which were abundant in the forests of the Western Ghats. The community refer to goat’s milk as ayurvedic, rich in medicinal and nutritional properties due to the feeding patterns of goats, thus this is their preferred choice of milk for consumption.

While the habitat was suitable for livestock, the community’s understanding of the terrain and ecology of the Western Ghats allowed the Dhangars to thrive in these verdant and remote jungles. The densely forested elevations look deceptive from the foothills, especially in the South. On top, in many areas, there are sufficient open spaces between thick tree cover and prolific sources through natural springs and streams providing them with fresh nutrient-packed water to drink. When comparing it with tap water they have to drink today, they describe the latter as purely for survival, while the former – is to relish. With generational knowledge of how to move and locate these water sources and grasslands and adequate space to undertake rain-fed millet cultivation during monsoons, they were adept at thriving in these regions. With millet and milk being foundational to their daily diet, their intake of protein and nutrients was substantial nourishment to enable them to engage, interact and grow within these remote environmental and geographical locations. Here, settlements of hundreds with children, elders and large numbers of livestock, (each household having around 50 to 60 goats and 20 to 50 buffaloes) would travel regularly within the wild remote forests of the Western Ghats without major incidence or loss of life. This was achieved through a high degree of integration with the ecosystem, a good diet, tremendous hereditary intelligence, resourcefulness and skills that are experientially and observationally acquired and seamlessly transmitted (through oral practices, rites and rituals within the community) from generation to generation.

Goa Water StoriesGoa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water StoriesGoa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water StoriesGoa Water Stories
Rubber Tapping
Goa Water Stories
00:00
00:00

Goat Milks vs Buffalo Milk.

“ Because of their diet, the goat milk was very beneficial to infants so for the first 6 months to a year”

Kalpana Janu Kharat

CLICK FOR TRANSCRIPT

Kalpana Janu Kharat

CLOSE TRANSCRIPT

We use Goat milk, we ourselves drink it, used in our tea and it was overall helpful in maintaining good health and building good immunity for us. The goats eat leaves, fruits, grass, shrubs in the forest and the milk has medicinal benefits, as goats usually eat natural herbs which we consider as ayurvedic. Dahi was made from goat milk, it was used for preparing tea. The food they needed was plenty in the forests. So they gave good milk. Because of their diet, the goat milk was very beneficial to infants so for the first 6 months to a year we would give infants goat milk to build their immunity and strength. We also had buffalo milk, but buffalo milk is different. The buffalo milk would give some people a cold. So we made cream, ghee, curd from buffalo milk as well as sold it commercially. But Goat milk is considered totally ayurvedic because goats eat leaves, shrubs, and small fruits of forest trees, so it was the best milk, and it was tasty as well. There is a kind of smell from goat milk but we Dhangars find it very tasty. We Dhangars prefer it. We like it, we don’t know how others find it, but we like it. It helps in better immunity. We were brought up by drinking goat milk and not by consuming other milk packaged milk or milk powder from the market. So, we grew up on this milk. Along with goats, we had buffaloes as well, but buffalo milk was cold because buffaloes drink a lot of water and they sit for a long time in water. Not everyone, but some of the community members would get a cold because of buffalo milk. So we preferred it for tea, ghee, and also gave it to the growing children.

The continuation, endurance and transmission of this way of life are through the transference of knowledge and learning that occurs by observing and doing, through a practice of oral instructions guided by the elders. Here, each settlement member, young and old, works together to assist each other in all activities, thereby continually learning through lived experiences. Thus emerged a people with a strong sense of community, rich in ecological knowledge, ethnomedicine, physical strength, endurance and high adaptability; a community that managed sustenance through sustainable practices in the traditional way of life, realising that the sustainable longevity of their natural environment ensures their well-being.

The Question of Millet

There is no clear reason why millets became such an important part of this community's way of life. For centuries they have been undertaking millet cultivation as part of their routine existence and this has served them well. However, academic research has been investigating this connection between pastoralism and millets since the Bronze Age, with livestock management emerging as a principal driver. This theory holds weight, as the Dhangars enumerated the crucial benefits of the millet crop residue (post-harvest) for their livestock. They observed that it provided excellent fodder that fortified livestock strength and improved both the milk yield and its richness. In many cases, their cattle grazed on the crop residue of other millet farmers on nearby hill slopes after the harvest. This practice becomes a sustainable environment-positive way to dispose of crop residue, in contrast to the common prevalent modern practice of burning crop waste.

Goa Water Stories

The ecology of their habitat also becomes a key facilitator for the ease of millet cultivation. Steep slopes, dense forests and high elevations are the canvas on which the Dhangars imprinted their daily routine. The hills of Goa, at these high elevations, have shallow soils that struggle to retain moisture. Dense forests limit space and nutrients for cultivated crops and the water sources of streams and springs are not conducive and often unreliable for irrigation. This makes millets an ideal crop, as it utilises low water and nutrient requirements from the seasonal monsoon and grows quickly with sufficient yields to feed the pastoral community constantly moving through the Ghats. Millets are known for their hardiness and low water needs, characteristics that are widely publicised today. They are C4 plants which means they are plants that avoid photorespiration during photosynthesis thus enabling the retention of water and making them resilient in harsh, changing conditions and resistant to easy damage and infestation, as confirmed by the Dhangars. Some members claim that the taste and quality of upland slope cultivated millets are better than flat land regular cultivation that they eventually adopted at foothills (something to bear in mind when advocating generalised millet agriculture to push the millet-revival agenda). Millets also thrive and grow well in small tracts of land because of their innate crop characteristics. Millet seeds grow in the panicles, colloquially referred to as ‘flowers’ by them and a single stem has multiple panicles. This allows households, even with small plots (ranging from 5,000 square feet to an acre and a half based on geographic region), to grow enough food in one season to sustain themselves for six months to a year by cultivating multiple millet varieties.
Some members claim that the taste and quality of upland slope cultivated millets are better than flat land regular cultivation that they eventually adopted at foothills (something to bear in mind when advocating generalised millet agriculture to push the millet-revival agenda).

Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories
Nachni harvest of a Dhangar household
Goa Water StoriesGoa Water Stories

The Dhangars developed excellent tools and effective strategies for managing land by using its terrain and water resources. Their techniques allowed them to maximise output while working within the limitations of their environment. Learning from them reveals the unique traits of different millet varieties, like panicle colour, size, the direction of growth, water needs and nutrient demands, as factors when considering the choice of the cultivation location. When choosing where and when to plant different varieties of millets during the monsoon, they consider the slope's steepness and use inter-cropping strategies and the chosen time of planting the different varieties of millets is taken into consideration. The primary goal was to maximise available resources and space within a limited time, they achieved this successfully year after year at the same location without soil degradation. Their pastoral way of life became a crucial factor as it helped build a link between livestock and soil fertility through manure.

Goa Water Stories
Maol Varak from the Dabel settlement in Cotigao with the Nagar, a tool used by him for agricultural cultivation
Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories

The use of manure is not unique to Dhangars, but the size and diversity of their livestock holding made it a foundational feature of not just their cultivation practices but their identity as manure providers to other communities and farmers, which then helped build social bonds and supplemented their livelihood. The Dhangar way involved a systematic creation of natural compost in the course of their livestock management activities. The terrain and ecosystem of the hills of Western Ghats and the rampant presence of wildlife demanded that the structures built to house their livestock serve a dual purpose of safety and simplicity, while cleverly managing livestock waste. The cattle sheds (gayari) were built on slight slopes, at the end of which they dug pits. When they washed the sheds all the urine and dung would flow into these pits. Not just the excrement, but the cud that cattle spit out while chewing on fodder (which results in a lot of wastage), was also washed into these pits where natural vermicomposting took place after rainfall. This created quality fertiliser for their cultivation through the ingenious recycling of waste. Today modern science is corroborating these methods and ingredients as best practices for composting and livestock waste management.

Goa Water Stories
Goa Water Stories
Goa Water Stories
Modern shed and cow dung collection
Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories
Traditional shed and dung pit

In the initial land preparation stage, they created compost along with plant detritus, and the slashed grass and stubble, were burned together. The resulting ash helped increase soil fertility and moisture retention making it more conducive to ploughing. Most settlements applied this slash-and-burn technique only to the plots of land on which the initial nachni (ragi) and rice seeds had to be planted. Both rice and nachni crops required a transplant after the first month of growth.  When it comes to nachni, the elders explained how the initial fertiliser needs of the seed were higher, and the application of cow dung would result in the heavy growth of wild grass along with the crop. The primary stage of nachni crop (tanna as they call it) would not be able to thrive alongside the dense grass growth, hence they would transplant on a wider plot of land. They may not know scientific terms for soil quality but they understood the concept of degree of fertilisation at different growth phases and how cow manure was too heavy for some of the millet varieties at later stages. Hence they used goat dung. The goats were housed in elevated structures and these were built with gaps in the flooring of the sheds. The gaps enabled the goat dung to fall through, making it easier for community members to collect and store. They would then direct the cattle (used for ploughing) to stomp on it to make it fine, or directly throw it onto the crops at later stages where required. Some varieties like pakad, rala/kang, didn’t even need ploughing or slash-and-burn and could grow with minimal fertilisation. If infestation was observed, goat urine was applied as an insecticide. Additionally, they had their selection of roots, leaves and barks of different trees based on geographic region to repel insects, pests and reptiles successfully.

Goa Water Stories
00:00
00:00

Millet Varieties, Advent of Chemical fertilisers

“Before chemical fertilisers, we didn’t get large yields, so we planted a variety of crops.”

Sonu Varak

CLICK FOR TRANSCRIPT

Sonu Varak

CLOSE TRANSCRIPT

Before, it was done jointly by everyone in the settlement. Later on, some did, some didn’t. Earlier, various crops like pakad, kudit (horse gram), vari, nachni, and kang all were cultivated, but each had its own time. For example, rala was cultivated very late in the season, while crops like nachni, rice, and vari were planted in July as they needed more rainfall and were grown at the start of the rainy season, especially in areas where water didn’t store. The others were planted as and when rainfall started to recede. The location would depend on the terrain, if the land was like this (slight incline) then we would plant nachni, if flat then rice, with rice there was no problem with high water accumulation. But nachni, we would plant higher up. Sawa, however, was planted earlier, in May, as soon as the first rains arrived, right after the land was ploughed, and the terrain was flat. and by Ganesh Chaturthi, it would be ready for harvest.

Then came fertilisers… chemical fertilisers. Crops like rice and nachni started yielding much more. The increase in production meant that we had enough food for the entire year, with less effort. Over time, crops like rala, kudit, pakad, and vari were cultivated less. Before chemical fertilisers, we didn’t get large yields, so we planted a variety of crops. Each crop lasted for about 15 days to a month or so, creating a cycle that ensured food availability throughout the year.

However, with the introduction of chemical fertilisers, rice yields, nachni yields, both were tremendous, so the rest were left out. But while the yields were great, the taste was lost. In the past, every crop had its unique flavour, with fertilisers it was flavourless. Moreover, the use of chemical fertilisers brought diseases—both in cattle and humans—which wasn’t the case when we used natural fertilisers. Back then, we didn’t have common illnesses like colds or fevers in our settlements, none of these issues. However, after the consumption of chemical-based crops, health issues became common.

The Interlinkage Between
‘Soil-Tree-Animal’

Goa Water StoriesGoa Water StoriesGoa Water StoriesGoa Water StoriesGoa Water Stories

As this story unfolds, we can see a delicate balance between a network of ‘soil-tree-animal’ sustained by thoughtful human intervention or sometimes, by leaving nature undisturbed, that maintains a sustainable balance. Unlike large-scale slash-and-burn agricultural practices that harm the environment, the Dhangar followed a careful, prudent, small-scale approach purposed towards improving soil fertility and facilitating regeneration and this was not just restricted to cultivated soil. Their grazing strategies ensured the prevention of overgrazing and incorporated time for the grass to regrow and the addition of manure to the land through their grazing journeys. Intercropping and crop rotation were essential strategies for them, as they understood the need to keep the land productive for the long term.

The contribution of livestock to soil fertility goes beyond just cultivated land. The Dhangar’s grazing practices prevented overgrazing by allowing time for grass to regrow and by adding manure to the soil during their grazing journeys. In India, the Ministry of Environment and Forests often views pastoralists as detrimental and harmful to the environment. However, the Dhangars challenge this idea, explaining that traditional nomadic pastoralism created a regenerative system when land access was free and plentiful. They planned grazing routes within their community, choosing different paths each day to avoid overgrazing any area too frequently. As they explain, the community needed the land and trees to regenerate for their survival and that of their livestock, even more than the Government did. The problems with overgrazing only started when Government ownership and control and the privatisation of forest lands restricted their access. When we observe and study the Dhangar’s knowledge, their daily practices and their egalitarian views on the forest, it is clear they understood and knew what they were doing. This is contrary to the modern urban perception of tribal communities living in forests being destructive to the forests.

Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories

The contribution of livestock to soil fertility goes beyond just cultivated land. The Dhangar’s grazing practices prevented overgrazing by allowing time for grass to regrow and by adding manure to the soil during their grazing journeys. In India, the Ministry of Environment and Forests often views pastoralists as detrimental and harmful to the environment. However, the Dhangars challenge this idea, explaining that traditional nomadic pastoralism created a regenerative system when land access was free and plentiful. They planned grazing routes within their community, choosing different paths each day to avoid overgrazing any area too frequently.
As they explain, the community needed the land and trees to regenerate for their survival and that of their livestock, even more than the Government did. The problems with overgrazing only started when Government ownership and control and the privatisation of forest lands restricted their access. When we observe and study the Dhangar’s knowledge, their daily practices and their egalitarian views on the forest, it is clear they understood and knew what they were doing. This is contrary to the modern urban perception of tribal communities living in forests being destructive to the forests.

The Impact of Changing Landscapes

Today the Dhangars of Goa do not live their traditional lives. The disruption began with the primary trigger – denial of access to grazing lands due to government restrictions and privatisation and urbanisation of forest lands. This forced them to sell a large number of livestock. As a result, their traditional way of life changed from a self-sufficient systematic existence with nature to one of hardship and struggle.

Goa Water Stories
Goa Water Stories
Goa Water StoriesGoa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories
Goa Water Stories
00:00
00:00

Destruction of Water Sources at Mopa Sada

“The construction of the airport has severely impacted the natural water springs in the area. ”

Dnyaneshwar Varak

CLICK FOR TRANSCRIPT

Dnyaneshwar Varak

CLOSE TRANSCRIPT

The construction of the airport has severely impacted the natural water springs in the area. When the work on the airport first started, the area they had marked, the surrounding space there were plenty of natural water springs. Right after the first showers, they filled up these springs and streamed with so much rubble and mud, that they destroyed it. as they were filled up during the development process. When this started happening, local bodies and GMR were made aware of the situation, yet no actions were taken to protect these springs. Before the construction, water from the plateau would naturally flow underground, recharging wells, natural springs and streams in the surrounding area from where then villagers could access it. However, after the airport was built, with all the destruction, the water began to flow directly into nearby villages, creating a flood-like situation, and causing a lot of damage.

Earlier we would need to walk a km or so to access these streams, take our cattle there for bathing, wash clothes, etc and use the water for our needs.  Earlier even when they had started filling it up with mud, a bit of it was still running, but once the airport was complete most were completely destroyed. As a result, villagers now have to walk approximately 5 km to collect water. Tap water had also come into the settlements so drinking water was accessible, but tap water when compared to natural spring water tasted very different and was not as rich and healthy, so we still preferred natural springs.  But once the availability of water from natural sources drastically decreased, this was not an option. This destruction has also affected agriculture, with fewer food-bearing trees being planted due to the lack of water. Residents have been forced to rely on tap water, as the natural springs have dried up or become filled with mud due to disuse.

According to a Supreme Court order, GMR was supposed to protect the natural water springs, but no steps have been taken in this regard.

Goa Water Stories
Goa Water Stories
Goa Water Stories

The loss of access to forest lands, income and traditional livelihood that ensued, drove them to search for alternate sources of income. With a lack of modern and formal education, they were forced to take daily labour jobs and grow cash crops in available spaces (even though they may be aware that these crops are not ideal for forest ecosystems). These processes forced upon them a situation where their wisdom, knowledge, natural skills and techniques no longer had applicability. To cope with the changing world, the need for formal education for their young brought them down to the foothills where they entered the mainstream village systems. Hierarchy, casteism and judgement now associated the word ‘shee’ (shame) with their traditional way of life. This word is conveyed by some young educated members of the community who are deeply saddened by the fact that many of their peers are ashamed to be identified as Dhangars today. Today, a proud, self-sufficient, sage community with ample land to support them, is not only landless but also categorised as OBC (Other Backward Castes and Communities).
The disruption was not just to the Dhangar way of life but extended to the naturally well-sustained ‘soil tree animal’ network that was borne out of their traditional way of living and cultivating.  Loss of livestock led to the use of chemical fertilisers, which other than the obvious degradation of soil, brought human disease into the settlements, deterioration in the taste and quality of millets, reduction in consumption of the fodder by livestock subsequently reducing milk yield and quality, as observed by elders. With restricted land came issues of overgrazing. With integration into mainstream society, the peer pressure brought in a conditioned change in the taste of the youth, who no longer wanted to eat the ‘black chapati’ (what elders mockingly call millet bhakri as negatively perceived by their young) further reducing millet cultivation and eventually moving most of it “off the thali” of the Dhangar.

Goa Water Stories
00:00
00:00

Water Sources and Grazing Journeys

Saki Janu Doifode

CLICK FOR TRANSCRIPT

Saki Janu Doifode

CLOSE TRANSCRIPT

We stayed in one location on the hills. We were in one vadi (particular area). We used to take our buffaloes in and around that area for grazing. They used to go by themselves and we would only follow them to the particular regions and when grazing was done they would come back along with the buffaloes. The buffaloes used to also know how to return back to their home base. The only reason why a person would accompany them is because of their calves because there were high chances of predators who would try to hunt those little ones. Otherwise, we would collect our water and return, and they would continue to bathe. We don’t know exactly when our ancestors started living in such areas but over generations, those people knew everything about this process of living in forests. They were born and brought up in jungles, and all earlier generations knew how to co-exist in forests. Today’s generation doesn’t know anything.

Society’s pursuit of modern developmental models of progress, considered economic development, has inadvertently destroyed traditional knowledge systems that have sustained the environment and human health. Indiscriminate hill cutting and forest destruction have severe consequential effects on the environment, climate, sustainable human well-being and indigenous communities. The U.N. has declared that two-thirds of the world’s population will live in water-scarce regions by 2025. The recent construction of the MOPA airport in Goa destroyed an entire ecosystem, innumerable perennial springs and at least two crucial streams vajar(completely destroyed) and foparne (reduced water flow and rubble in place of deepwater pools). These water bodies were the source for the entire Pernem taluka and their destruction disrupted the way of life of one of the last few traditional Dhangar settlements residing here.

Subsequently, as we try to repair the damage created by this destruction, isolated concepts of livestock economy, integrated farming, agroforestry and millet revival are being put into place as coping strategies, all of which were already holistically weaved into the traditional framework and cultural fabric of the Dhangar community. This community has within its DNA a wealth of practices and knowledge towards living sustainably with our environment towards propagating and facilitating systems of climate resilience in the Western Ghats.
The soil-tree-animal network is critically interlinked to the hydrological cycle, forming a causal relationship with the affirmative effects of monsoons. It helps recharge our aquifers, springs and streams which then make their way down to the rivers that support the livelihood of multifarious communities, give us our drinking water and then conjoined with the rivers,  find their way to the sea to create the most biodiverse marine ecosystem in the form of estuaries; These estuaries are the breeding grounds for marine life that feed both the urban and rural population of the State while creating our frontline defence of mangroves against cyclones and storms. It is a system that only in its entirety can ensure water security for the state of Goa and sustain the livelihood, practices and intangible cultural heritage of the Konkan belt.

Bibliography & References

Agnoletti, M., & Santoro, A. (2022).
Agricultural heritage systems and agrobiodiversity. In Biodiversity and Conservation.
https://doi.org/10.1007/s10531-022-02460-3

Andersen, G. L., Krzywinski, K., Talib, M., Saadallah, A. E. M., Hobbs, J. J., & Pierce, R. H. (2014).
Traditional nomadic tending of trees in the Red Sea Hills. Journal of Arid Environments, 106.
https://doi.org/10.1016/j.jaridenv.2014.02.009

Aniah, P., Kaunza-Nu-Dem, M. K., & Ayembilla, J. A. (2019).
Smallholder farmers’ livelihood adaptation to climate variability and ecological changes in the savanna agro ecological zone of Ghana.
Heliyon, 5(4).
https://doi.org/10.1016/j.heliyon.2019.e01492

Barton, D. (1994).
Indigenous agroforestry in Latin America: a blueprint for sustainable agriculture?
NRI Socio-Economic Series.

Carreira, E., Serrano, J., Lopes de Castro, J., Shahidian, S., & Pereira, A. F. (2023).
Montado Mediterranean Ecosystem (Soil–Pasture–Tree and Animals): A Review of Monitoring Technologies and Grazing Systems.
Applied Sciences (Switzerland) (Vol. 13, Issue 10).
https://doi.org/10.3390/app13106242

Dinesha, S., & Sridevi, B., T. (2023).
Millet-Based Agroforestry: A Nature-Positive Farming to Achieve Climate-Resilience and Food Security in India and Africa.
SSRN, 1–28.

Djoghlaf, A. (2010).
Secretariat of the Convention on Biological Diversity. 2010.
Pastoralism, Nature Conservation and Development: A Good Practice Guide. Montreal, 40+iii pages.
ISBN: 92-9225-162-7.
http://www.cbd.int/development/training/guides/
In Arabi. Animal Genetic Resources/Ressources Génétiques Animales/Recursos Genéticos Animales, 47.
https://doi.org/10.1017/s2078633610001104

Dutt, A. (2023).
India’s big millets push, and why it makes sense to have these grains.
Indian Express.

FAO. (2017).
Indigenous Peoples.
https://www.fao.org/indigenous-peoples/news-article/en/c/1029002/

Fernández-Giménez, M. E., Ravera, F., & Oteros-Rozas, E. (2022a). 
The invisible thread: women as tradition keepers and change agents in Spanish pastoral social-ecological systems. 
Ecology and Society, 27(2). 
https://doi.org/10.5751/ES-12794-270204

Gadgil, M., & Malhotra, K. C. (1982a). 
Ecology of a pastoral caste: Gavli Dhangars of peninsular India. 
Human Ecology, 10(1). 
https://doi.org/10.1007/BF01531107

Hermes, T. R., Frachetti, M. D., Doumani Dupuy, P. N., Mar’yashev, A., Nebel, A., & Makarewicz, C. A. (2019). 
Early integration of pastoralism and millet cultivation in Bronze Age Eurasia. 
Proceedings of the Royal Society B: Biological Sciences, 286(1910). 
https://doi.org/10.1098/rspb.2019.1273

Hyderabad, I.-I. I. of M. R., & Karnataka State Department of Agriculture. (2018) 
The Story of Millets.

Ingty, T. (2021). 
Pastoralism in the highest peaks: Role of the traditional grazing systems in maintaining biodiversity and ecosystem function in the alpine Himalaya. 
PLoS ONE, 16(1 January). 
https://doi.org/10.1371/journal.pone.0245221

Jain, N., & Watve, A. (n.d.). 
Contestation of Environmental Impact Assessment for Greenfield Airport, Mopa, India Through the Lens of Vulnerability. 
Indian Journal of Environmental Sciences, 24(1), 1–15.
Jayashree, B., & Aram, I. A. (2020). 
Conservation of millets: The role of community leaders in kolli hills, south India. 
Indian Journal of Traditional Knowledge, 19(1), 101–110. 
https://doi.org/10.56042/ijtk.v19i1.30847

Jeeva, S. R. D. N., Laloo, R. C., & Mishra, B. P. (2006). 
Traditional agricultural practices in Meghalaya, North East India. 
Indian Journal of Traditional Knowledge, 5(January).

List of Parties. (2024). 
Convention on Biological Diversity. 
https://www.cbd.int/information/parties.shtml

Murali, R., Bijoor, A., Thinley, T., Gurmet, K., Chunit, K., Tobge, R., Thuktan, T., Suryawanshi, K., Nagendra, H., & Mishra, C. (2022). 
Indigenous governance structures for maintaining an ecosystem service in an agro-pastoral community in the Indian Trans Himalaya. 
Ecosystems and People, 18(1). 
https://doi.org/10.1080/26395916.2022.2067241

Niyogi, D. G. (2018). 
Culture has helped millets survive. 
DownToEarth. 
https://www.downtoearth.org.in/news/food/culture-has-helped-millets-survive-61730

Palese, A. M., Persiani, A., D’Adamo, C., Pergola, M., Pastore, V., Sileo, R., Ippolito, G., Lombardi, M. A., & Celano, G. (2020). 
Composting as manure disposal strategy in small/medium-size livestock farms: Some demonstrations with operative indications. 
Sustainability (Switzerland), 12(8).
https://doi.org/10.3390/SU12083315

Pandey, D. K., Adhiguru, P., Singh, B., Singh, B., & John, A. (2021b). 
Is traditional agroforestry system of Nagaland bountiful for indigenous and traditional crops species diversity? 
Indian Journal of Traditional Knowledge, 20(3). 
https://doi.org/10.56042/IJTK.V20I3.27696

Parihar, S. S., Saini, K., Lakhani, G. P., Jain, A., Roy, B., Ghosh, S., & Aharwal, B. (2019). 
Livestock waste management: A review. ~ 384 ~ Journal of Entomology and Zoology Studies, 7(3).
Parsons, M., Nalau, J., & Fisher, K. (2017)
 
Alternative Perspectives on Sustainability: Indigenous Knowledge and Methodologies. 
Challenges in Sustainability, 5(1). 
https://doi.org/10.12924/cis2017.05010007

Prudent Media, N. (2024). 
Goa’s Dhangars are now Gavli Dhangars.

Rajendra, K. (2016). 
Natural Heritage of Goa

Ramlah, Pabendon, M. B., & Daryono, B. S. (2020). 
Local food diversification of foxtail millet (Setaria italica) cultivars in West Sulawesi, Indonesia: A case study of diversity and local culture. 
Biodiversitas, 21(1). 
https://doi.org/10.13057/biodiv/d210110

Saradha, M., Samydurai, P., Jeevith, S., & Panneerselvam, K. (2016). 
Traditional knowledge of cultivated cereals for their food security in irular tribe of Palamalai hills, a part of Western Ghats of Coimbatore, Tamil Nadu, India. 
International Journal of Bioresource Science, 3(1). 
https://doi.org/10.5958/2454-9541.2016.00007.4

Sharma, V. P., Köhler-Rollefson, I., & Morton, J. (2003). 
Pastoralism in India: A Scoping Study.

Shinde YP, D. S. (2021). 

Studies on plants used in traditional medicine by Dhangar tribe of Northern Maharashtra Khandesh Region, India. 
International Journal of Life Sciences.

Shingare, A. (2015). 
A study on present socio-economic situation and education problems of Dhangar community, with reference to Beed district. 
International Journal of Applied Research, 2(1), 220–222.

Singh, R., & Singh, G. S. (2017). 
Traditional agriculture: a climate-smart approach for sustainable food production. 
Energy, Ecology and Environment (Vol. 2, Issue 5). 
https://doi.org/10.1007/s40974-017-0074-7
Sithole, P. (2020). 
Use of Indigenous Knowledge Systems in Crop and Livestock Production and Implication to Social Ecology: A Case Study of Chimanimani District of Zimbabwe.
Southern African Journal of Environmental Education, 36.
https://doi.org/10.4314/sajee.v36i1.3

S.K., S., V., R., S, C., S., S., R., H., & S, C. (2017). 
Extend and Distribution of Fallow Lands in Goa.

Venkatesan, P., & Sundaramari, M. (2017). 
Indigenous technical knowledge in little millet cultivation among “malayali” tribes of India. 
Journal of Environmental Biology, 38(6). 
https://doi.org/10.22438/jeb/38/6/MRN-499

Zhang, Y., Zhang, Y., Hu, S., Zhou, X., Liu, L., Liu, J., Zhao, K., & Li, X. (2021). 
Pastoralism and Millet Cultivation During the Bronze Age in the Temperate Steppe Region of Northern China. 
Frontiers in Earth Science, 9. 
https://doi.org/10.3389/feart.2021.748327

Acknowledgements

This project came to fruition thanks to the support and guidance I received throughout my dissertation work, which formed a strong foundation for it. Writing a dissertation is a daunting process, and I could not have completed it without the unrelenting support of my supervisor, Dr. Arvind N. Haldankar. His guidance and encouragement ensured that I remained focused and objective. He allowed me to explore and delve deeper into other areas that could add value to the research. I am fortunate to have had him as my supervisor. I also owe a debt of gratitude to my teacher, Dr Nitin Sawant, who first started me on this journey of researching Traditional Ecological Knowledge through his assignments, and for giving me time and support on the environmental aspects of the research. I especially thank my teacher, Ms. Sangeeta Tate, who introduced me to the Dhangar community and connected me to different community members for my research. I will always be deeply grateful to her for setting me on this path. 

I thank Vithal Shelke for helping identify and contact suitable settlements and sharing information on the ecological significance of many Dhangar traditions. I could not have undertaken this research without the invaluable and consistent support of the young members of the community Dnyaneshwar Varak, Sandhya Kharat, Tukaram

Bavdan, Jyoti Doifode, and Sushma Shelko. They have helped facilitate all my interview visits, opened their homes to me and patiently translated and addressed all my queries and follow-up questions. Their sense of community and pride in their heritage is inspirational. I thank the Dean and Faculty of Goa Agriculture College, Dr Suresh Kunkalikar, for sharing his knowledge on millet cultivation and the idea of nutritional security through millets. I thank Mr Sanjay Nitave and Mr Satish Patil for sharing their expertise and project information on millet cultivation and soil fertility. 

I thank our teacher Dr Sulochana Pednekar for connecting us to the project and giving us all the support during our field visits and extended research. I thank Ryan Bhengra for the audio-videography across all visits and his patience and support through all the field work no matter what the time, duration or schedule.

Finally, I want to thank my mother, who has always encouraged me to be independent, step out and explore the world without fear. Thanks to her upbringing and my sister's support, I had the courage to undertake this journey.