Shivaji Desai
I remember my childhood well. I did my primary schooling at the Government Primary School in Bharmakalmali. After that, I continued my studies at All India Groups High School, then moved on to the Government Higher Secondary School. Later, I pursued my graduation at the Government College in Sankhali and eventually obtained my LLB from V.M. Salgaonkar College of Law. Alongside my law studies, I also earned a degree in Journalism from Tilak Mahavidyalaya.
Back then, transport was a major challenge. During my school days, there was only one Kadamba bus available. It would arrive in our village at 7 AM, and that was the only option we had. Initially, there was just one bus in the afternoon as well, but later, a separate bus was introduced for schoolchildren. However, a major issue arose after school hours—if the bus did not arrive, I had no choice but to walk home from Valpoi. The same happened in the mornings if the bus didn’t turn up. It took about an hour and a half to walk to school. There were roads, but tarred roads were introduced only recently. The school itself has now been relocated near the Mahadev temple.
Our village celebrates Bramothstav, a grand festival dedicated to the Brahma temple, which is not only renowned in Goa but across India. This festival typically takes place in December or January. Another important celebration is Vardhapan Day at the Goddess Shantadurga Temple. Other traditional festivities include Shimgostav and the folk festival, Dhalo.
A special place near my home, just a two-minute walk away, is Ajobachi Tali. It lies within a forested area and is a truly unique lake. It is home to a rare species, often referred to as 'mystery specials'. The plants here have U-shaped roots with an extraordinary water-preserving ability that is rarely seen elsewhere. The locals believe this place belongs to the village deity, who protects it. I believe in the blessings of this deity, and near my house, there is a sacred stone associated with it. The villagers have deep faith and continue to perform rituals to seek divine blessings.
Farming has been a way of life for generations in our village. However, in recent times, wild animals have been destroying crops, and the government has done little to address this issue. As a result, many have abandoned farming altogether. Animals, including monkeys, have been a persistent problem, ravaging fields and leaving farmers helpless. In my grandfather’s time, people even cultivated forest land, but things have changed.
While facilities have improved, I feel the current education system does not focus on student’s development as it once did. Many teachers today seem to be working merely for financial gain. In the past, things were different. I still recall composing a poem during my school days—a memory that stays with me. Back then, even our uniforms played a role in our evaluations, and our rankings were based on them. I do miss those days.
Akshata Gaonkar
I am Akshata Gaonkar. I was born in Valpoi but grew up in Surla. In my childhood, there were no buses in the village. People had to either request a lift from passing vehicles or rely on interstate buses. I pursued my B.A. in Sankhali and later completed my B.Ed in Maharashtra.
Speaking of the current situation, there is no health centre in our area – only an OPD is available. For any emergency treatment, people have to travel to the main healthcare facility. However, a dedicated bus service is now available for travel to Surla.
The younger generation is well educated but has to leave the village for employment. Those who are uneducated mostly prefer working in wildlife reserves, as the locations are accessible through shorter routes. There are no companies or industries in the village, so people often migrate, purchasing land elsewhere to ensure better facilities for their future generations. That said, village life remains preferable due to the favourable climate, in my opinion.
There is an ambulance service for emergencies, but it takes nearly an hour to reach. Because of this delay, people often use their vehicles during emergencies. Most children in the village study up to SSC locally, but for higher education, they have to travel outside.
Many people have heard of Chorla Surla, but when asked about our village, we often find ourselves explaining its location and significance. We take pride in describing our home.
The panchayat is not nearby, but recently, a newly constructed shorter route has made things easier for villagers. Previously, a lot of time was lost in travel, but now tasks can be completed more efficiently. I belong to Dongre Panchayat in Thane.
Geeta Gangaram Dhoifode
Geeta Gangaram Dhoifode lives with her three children and mother-in-law. Two of her children stay in Valpoi for their education, while her son studies in Porvorim. Due to the long distance, he stays with relatives in Valpoi.
According to her, there have been many changes over the years. In the past, there were no proper roads. Even at the time of her marriage, there was no proper road—just a small bridge, which has now been rebuilt properly. There were no vehicles in the village. When she was due to give birth, her family members went in search of a vehicle, but by the time they returned, she had already delivered the baby at home. It was only in the last four years that a proper road was constructed. Before that, even the 108 emergency ambulance service could not reach the village due to poor road conditions. Her father-in-law suffered a heart attack, and by the time the vehicle arrived, he had already suffered a second one. It took nearly two hours for the ambulance to reach their home, and due to the delay in treatment, he passed away in the hospital soon after arrival. In the early days, there were only two houses in the village. Now, as families have grown, the number of houses has increased with each generation. Previously, Ganesh Chaturthi was not celebrated—only Dussehra was observed.
Nowadays, people leave the village to pursue further education. They look for accommodation near Panaji for convenience, but many struggle to find suitable places. Earlier, crops were cultivated in the village, but farming has now stopped. There are no buffaloes for agricultural work anymore. During her childhood, the milk business was common. They would travel as far as Sanvordem to deliver milk to the dairy every day. Her parents used to deliver milk to Valpoi. However, today’s children are unaware of their family’s traditional occupations, whether in farming or dairy. They are only interested in salaried jobs.
Now, wild animals often destroy crops, and as a result, farming has further declined. Instead, more coconut trees are being planted in the village. Despite this, her village remains a place where one can survive even without electricity, as the climate is pleasant throughout the year, including summer. Electricity was first introduced to the village around 40 to 45 years ago, but only in recent years has a stable electricity supply become available. In earlier times, there was no piped water supply. People had to travel long distances to fetch drinking water. Later, two borewells were constructed to supply water to the villagers. It was only four or five years ago that tap water became available. Now, the village has a proper water supply through taps.
Outsiders admire the village’s climate, but the younger generation prefers to move out due to the lack of facilities. Most people now travel outside the village for the betterment of their children’s future.In the past, there was only one primary school in the village. Most of the land belongs to the forest department, with only two individuals owning private land. Villagers do not permit the cutting of trees within the village.
Devki Tano Gaonkar
My name is Devki Tano Gaonkar. I was married at the age of seven, from Chorla, to a relative in Surla. I lived in a joint family. Back then, there were no proper water facilities. Even during the winter season, natural water sources like rivers and wells would dry up. We had to walk long distances in search of water and firewood.
We never went to the doctor for medical treatment. Instead, we relied on Ayurvedic medicine, which was easily available in the forest. Our grandparents passed down knowledge about which herbs and remedies were best for different illnesses. We practised all types of farming, and in those days, there were no major diseases. For any sickness, we used only Ayurvedic treatments.
Life was simpler then—we enjoyed all types of seasonal food, vegetables, and fruits. We believed that nature took care of us, and because we considered nature to be sacred, it continued to provide for us. We also practised farming in the hilly regions.
Even today, we continue to celebrate all our rituals and festivals, including Ganesh Chaturthi, Kalo, and Dhalo. Now, the government has provided us with electricity and a proper water supply. However, farming has stopped, as our children have moved to cities like Sankhali and Panaji for work.
Now, it is just us, the elders, who remain in the village—to take care of our old house and the land we own. Our children visit only during holidays or for festivals, sometimes after months.
Demu Gaonkar
I am Demu Gaonkar, from Sathave village. During my childhood, education was difficult. There was no schooling system in place until I was about ten years old. Later, a primary school started, and I studied there up to the fourth standard. After that, there was no school nearby, so I had to go to Pednem for my high school studies.
At that time, I stayed in a rented room with two others, and the rent was around Rupees 15. We had to cook our food and then go to school. Later, I returned to Valpoi for my studies from the eighth standard onwards. There was no electricity back then—we studied at night using light from a kerosene chimney. Eventually, I moved to another room where about ten of us lived together.
I completed my 10th standard and then enrolled in higher secondary. Around that time, I went for a job interview at ACGL and got selected, which led to my education coming to a halt.
Schooling was not easy in those days. I had to wake up at 4:30 in the morning to get ready for school. There was only one bus at 6:30 AM, and even that was not close to my house. I had to use a bamboo torch to walk to the bus stand in the dark. There were no proper roads either. If I missed that bus, I had to walk 17 km to reach school, which meant I would often miss my morning classes. I would usually return home by 4 PM.
Our village celebrates festivals like Shimgostav and Ranmale. During Shimgostav, the entire village gathers to celebrate together. Ganesh Chaturthi is also observed, and our family recently participated in a state-level Matoli competition, winning prizes. We still follow the traditional joint family concept for celebrating Ganesh Chaturthi.
During my childhood, there were only 18 houses in the village. My father was not highly educated, but he could read and write. He, along with a few others, started a school in the village to promote education. My brother had brought home an Oxford dictionary, and I learned English by translating words from Marathi to English.
In those days, we survived by selling local crops from our fields. We ate seasonal vegetables, and jackfruit was one of the most commonly available fruits. Many different dishes were made from jackfruit. Bamboo shoots were another favourite ingredient during that time. Most medicines were Ayurvedic, and in emergencies, treatment was difficult to access. Even childbirth was managed by local women in the village.
Electricity only reached our village about 30 years ago. In earlier times, there was not much business—people relied on a barter system. Even milk was produced only for daily needs and not as a commercial venture.
There is a temple in the forested area of our village, and we also have a waterfall nearby.
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Sandhya’s research aims to understand the socio-cultural problems of the people in the Mhadei Wildlife Sanctuary in Goa. Through her fieldwork, she explores the immediate issues of displacement and the local concerns of the loss of cultural identity and culture, as she attempts to develop and share an understanding of the underlying laws that govern the creation of the sanctuary. This project is based on Sandhya’s thesis “A socio-cultural and environmental study of problems faced by the people living in the Mhadei Sanctuary area (2024)” submitted to Goa University in Konkani (translated by Dr Sulochana Pednekar), and in collaboration with artists from the SAIL program at Sunaparanta Goa Centre for the Art and artists from workshops conducted by Goa Water Stories.
MHADEI
Wildlife Sanctuary
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Our ancestors have long played a crucial role in environmental conservation through traditional practices and beliefs. Before the formal establishment of wildlife sanctuaries, ancient communities recognized and safeguarded specific forest areas, treating them as sacred groves. These areas, often designated as divine, were protected from exploitation, ensuring their preservation for future generations. Goa has one bird Sanctuary and five wildlife sanctuaries, one of which is the Mhadei Wildlife Sanctuary. Establishing the Mhadei Wildlife Sanctuary has brought about several social, cultural, and environmental challenges for the communities residing in and around the sanctuary. This project explores these challenges in detail, highlighting how they impact local livelihoods, cultural practices, and environmental sustainability.
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Location
Established on May 18, 1999, the Mhadei Wildlife Sanctuary is located in the Sattari taluka and covers 208.48 km². Named after the Mhadei River, a vital water source for both the local ecosystem and inhabitants, the sanctuary was created to safeguard its diverse flora and fauna, including ancient trees and unique species. The Mhadei Wildlife Sanctuary is surrounded by five panchayats and 35 villages. Historically, the local inhabitants relied on forest resources for their livelihoods, including agriculture and collection of forest products.
The local communities would use the forest resources for firewood, wood for renovating or repairing houses, etc. Traditionally, the locals cultivated rice, cotton and ragi fields using practices of kumeri (shifting cultivation practices on land that is a distance from the village based on stubble burning and seed scattering), mutlo (land close to the village on a small hillock), puran sheti (silt based cultivation) and torap (similar to mutlo, but here the soil is turned when the seedlings sprout). Forest officials restricted such traditional practices of cultivation, so therefore people shifted to growing cashew trees. The establishment of the sanctuary brought significant changes to the region. The Forest Department imposed restrictions on traditional practices, leading farmers to transition to other forms of agriculture, such as cashew cultivation. While the intention behind these restrictions was to protect the sanctuary's biodiversity, they inadvertently disrupted the traditional way of life for many villagers. These restrictions have had far-reaching implications, affecting not only the economic activities of the local communities but also their social and cultural practices.
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Socio-Cultural Concerns
Many villages rely on the Mhadei Wildlife Sanctuary for traditional practices, social and cultural rituals, and community needs. Festivals hold immense significance in the cultural lives of these communities. However, access to the forests has been restricted, disrupting these age-old traditions. Remote villages like Sateli, Bandir, Vaingini, and Kadval, along with the revenue villages of Zadani, Pedani, and Pentral (which have no human settlements), lack proper road access. These places hold deep cultural and spiritual importance as traditional o sites for prayers and offerings at forest temples during Mahashivratri. Despite this, villagers must seek permission from the forest department to visit these sacred spaces for annual rituals, such as performing poojas during Mahashivratri or gathering wood for Holi celebrations. These restrictions have adversely impacted the celebration of festivals and religious practices, leading to the erosion of the community’s culture and intangible heritage.
In the villages here there are three festivals that involve the worship of water from a well, pond, lake, or river. These practices reflect the deep cultural and spiritual connection between the community and its water resources.
Devi Poojan:
Celebrated on the fifth day of the Ganesh Chaturthi festival, this ritual is performed by the women of the house. They collect water from a nearby well, pond, lake, or river and offer haldi, kumkum, and flowers to the water source. The water is then brought home, and a turmeric plant is placed beside or beneath the Ganesh idol. A special roti made from rice flour and a dish using five types of vegetable leaves, are prepared, offered to God, and shared with those gathered. The Moringa leaves have a special significance during this festival.
Kalash Poojan:
This ritual worship takes place during the festival of Goddess Lairai in Shirgao. A water-filled kalash is worshipped in the temple, with a single mogra bud placed inside. The kalash remains in the temple for the entire year, and the water is distributed to the villagers before the next festival. Fresh water is then collected and used for the new celebration.
Dashmi Poojan:
Observed during the festival of Diwali, married women gather at the river to bathe and collect ten pebbles. The ground is prepared with cow dung, and mango leaves are arranged. The pebbles are placed on the cleaned ground, and offerings of kajal, haldi, kumkum, and marigold or hibiscus flowers are made. The ritual concludes with lighting a lamp.
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Traditionally, certain animals were offered to our God in sacrifice and their flesh had to be distributed among the village community as blessings. These practices are now banned and penalised under Sections 9 and 51 of the Wildlife (Protection) Act, 1972. As a community, we understand the need to preserve and safeguard these wild animals in the sanctuary as this is ingrained in our mundane practices and rituals. The village community were always their guardians of the forest, as we maintained, planted and lived in a symbiotic relationship of respect and co-dependence with our surroundings. The impression generated and proliferated by the media is that the communities in the forest area are the cause of wildlife extinction. Yet it is the propagation of modern developmental projects in these ecologically sensitive areas, our constant dislocation and displacement, the privatisation of forests and the influx of luxury resorts and guest houses with the exoticising of our local produce for the tourist that has led to the extinction of endemic species within our traditional village spaces.
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Today the village people oppose the various laws and projects taken by forest department as they do not take our views, needs and rights into consideration, nor do they benefit us in any way. We are being consistently and constantly evicted from our ancestral homes in the declaration of our lands as designated “Wildlife Sanctuaries”. Boards such as “No Entry For Forest Department” are being erected by local villages (as now visible at the borders of the Karanzol village) as a sign of our desperation and anger towards the authorities. Residents of the village in the ‘Vainginim’ forest are being evicted and they are hesitant to be dislocated and displaced in accepting the unjust and unfair offers from the forest officials as they lose their homes, livelihoods and knowledge systems.
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Access and Economic Challenges
The sanctuary's remote location means that many villages have inadequate roads and transportation facilities. This lack of infrastructure hampers the community’s ability to access essential services, including healthcare and health emergencies, markets and education facilities, as they do not have access to primary school education. Lack of electricity and street lights and distances to higher education institutions means that students from these areas have to walk long distances or have to either stay at a relative's house near to school or place of higher education or hire a rented place. This makes it far more difficult to attain an education and also compete with other students.
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The transition to a wildlife sanctuary has eliminated traditional farming practices, affecting the livelihoods of those who depend on agriculture in the forest areas. Wild animals kill livestock such as hens, goats, cows, buffalo's and calves, as well as destroy their agricultural produce. The restrictions on forest access have compounded and disrupted several sources of income, such as selling fruits and natural edible mushrooms during specific seasons. Restrictions on the collection of leaves, bark and roots of certain plants and trees, herbal medicines, firewood collection and construction of walls have disrupted traditional practices. Wood was not used specifically as firewood but also for making household furniture, while vines and creepers for making baskets and household things are no longer possible. As this is a designated forest area, there are no industries or development activities located here thus reducing alternative livelihoods or employment opportunities.
Furthermore, there are immense issues and problems for the community with the ownership of land and ‘land owner rights’. Prior, in our village community the land was not owned by individuals but belonged to the community. This impacts us, as we are the original inhabitants and residents of the village and when we require to extend the house or build a new home, we do not get the necessary and required permissions. Our sustenance depends on growing local and seasonal crops for our daily food needs. Due to the non-availability of land rights, the villagers are not able to take benefit of any government schemes, nor is there compensation for the loss of growing crops due to the negation of these rights. Furthermore, documents of land ownership are a prerequisite for any claims of rights, this non-availability of documents impact livelihood opportunities. In addition, our need for on gathering firewood from the forest for daily domestic purposes is also restricted and made non-accessible, this is further compounded by the lack of electrical connections. Today, only a few villages have been provided electrical connection, in these last few years.
There are critical issues and problems for the village community with the ownership of land and ‘land owner rights’ today. Prior within the villages in the sanctuary area, the land was not owned by individuals but belonged to the community. This has a direct impact on the community – the original inhabitants and residents of the village. Permission and clearances for building a new home or for building extension of existing structures become impossible. Food sustenance of the village depends on the growing of local and seasonal crops for daily food needs. The prohibition of land cultivation, negation of compensation for the loss of growing crops and lack of formal land ownership rights have left many people in the village without land documents, legal recourse, nor government support or the ability to claim compensation for losses.
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Environmental Problems
While the primary objective of the Mhadei Wildlife Sanctuary is to protect biodiversity and maintain a natural habitat for wildlife, several environmental problems have arisen as a result of increased human activity and restrictions. During monsoons the numerous waterfalls attract tourists and as a result, there are garbage issues faced due to pollution caused by plastic bags, beer cans and liquor and water bottles. The increase in (wildlife) tourism has led to various environmental problems, including noise pollution, water contamination, and soil erosion.
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Noise pollution from loud music and traffic affects wildlife, particularly nocturnal animals. Garbage left by tourists not only pollutes the environment but also poses a threat to both animals and humans. Effective waste management strategies and visitor regulations are necessary to mitigate the impact of tourism on the sanctuary.
Forest Fires: fires set by people within these forests pose a significant threat to the forest ecosystem. These fires cause extensive damage to vegetation and wildlife habitats. The sanctuary authorities need to implement stricter controls and preventive measures to mitigate the risk of forest fires and protect biodiversity.
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Deforestation: Activities such as illegal logging and sand mining have contributed to deforestation and soil erosion. The cutting of trees, particularly teak, and unregulated stone crushing have led to environmental degradation. Rivers, which serve as breeding grounds for fish and even crocodiles, are particularly affected. Small fish (koni) are impacted by sand mining, as the removal of sand disrupts the natural flow of the river and damages breeding sites. Overall, sand mining severely disturbs the river basin and its natural activities.
Pollution: Pollution in the sanctuary has become a growing concern. Water pollution, resulting from harmful practices such as using gelatin and bleaching powder for fishing, affects aquatic life and water quality. Additionally, the influx of tourists has led to increased littering, with plastic bags and bottles contributing to environmental pollution. The sanctuary needs to address these issues to protect its natural resources and maintain ecological balance.
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The Mhadei Wildlife Sanctuary plays a vital role in preserving Goa’s natural heritage and providing a habitat for diverse species. However, the challenges faced by local communities highlight the need for a balanced approach to conservation that considers both environmental protection and the well-being of residents. To address these challenges, several recommendations are proposed:
- Revise Laws: Adjust sanctuary laws to balance conservation with local needs and land rights. This may include revising restrictions on resource collection and land use to accommodate traditional practices while ensuring environmental protection.
- Enhance Communication: Improved communication between forest officials and local communities is essential. Foster better communication between forest officials and local communities to involve them in conservation efforts and address their concerns.
- Support Sustainable Practices: Promoting sustainable agricultural and tourism practices can benefit both the environment and the local economy. Encouraging practices that minimize environmental impact, such as responsible tourism and eco-friendly farming techniques, can help achieve a harmonious balance between conservation and livelihoods.
- Local Participation: The Wildlife Sanctuary Act specifies that locals be involved in forest management as they can benefit from activities like planting trees and thereby generating livelihoods.
Bibliography & References
- Kerkar Rajendra. Natural Heritage of Goa, Broadway publishing House, 2016.
- Rowat, Tai. Bio-diversity conservation and wildlife Tourism, 2016.
- Rowat, Tai. Bio-diversity conservation and wildlife Tourism, 2014.
- Wildlife Protection Act,1972
- Nirmal kulkari, The vazra sakla falls Goa wildwatch, retrieved 9 June 2011.
- Wildlife santuries, official website, Panaji, forest Department, Goa State 2010.
- Wildlife Protection Act,1972.
- “The existence of farmers in Sattari is on the verge of deduction”, Monday 6 December, 2020.
Acknowledgements
I would like to express my heartfelt gratitude to my guide, Dr Prakash Parienkar, whose guidance and advice made this work possible. His support has carried me through every stage of writing my dissertation.
I am also deeply thankful to our local heroes who assisted me throughout this project. Without their help, I would not have gained such valuable knowledge. I am truly grateful to all those who took the time to support me along this journey. Your kindness means so much, and I hope this bond of love continues. God bless you all.
A special thanks to Dr Sulochana Pednekar for her unwavering support and encouragement and artists Satyam Malhar and Ryan Bhengra for your assistance in visualising this project. You have been instrumental in pushing me towards excellence, and I will always remember your efforts. I feel incredibly fortunate to have you as my guide. Thank you so much for everything.
