Shankar Gopinath Nagvekar
Can you introduce yourself and tell me about your family?
Shankar Gopinath Nagvekar: My name is Shankar Gopinath Nagvekar. I live with my family, including my sister. My father passed away a year ago. I’ve been involved in the salt extraction process since childhood, helping my father. Now, I’ve taken charge of the work and continue the tradition I learned from my parents.
Can you describe the process of salt extraction?
Shankar Gopinath Nagvekar: We start by drawing water from the Chapora River. There are gates through which we control the flow of water into and out of the salt pans.
Do you have regular customers who come to buy salt?
Shankar Gopinath Nagvekar: Yes, we still have regular customers who come to the salt pans to buy salt.
What are the uses of the salt you produce?
Shankar Gopinath Nagvekar: The salt is used for cooking and as a fertilizer. It also has medicinal uses; for example, we give it for ‘ghadi’ to help lower fever.
Do you have any festivals or rituals associated with your work?
Shankar Gopinath Nagvekar: Yes, we perform rituals every year, but we don’t own the land; it belongs to the bhatkar (landlord). We are given a specific area to extract salt. The rituals are a way to vow for protection of our fields and to ensure a good harvest.
What tools do you use in the salt extraction process?
Shankar Gopinath Nagvekar: We use tools like ‘salane’ and ‘margeo’ during salt extraction. ‘Salana’ and ‘pavni’ are made from durable sailo wood, which doesn’t get damaged easily.
Have you faced any problems in your work?
Shankar Gopinath Nagvekar: We don’t have many problems, but sometimes we face harsh conditions, like the heat from the sun. If the weather is not good, especially if it rains, we can’t extract salt.
Have you received any help from the government?
Shankar Gopinath Nagvekar: No, we haven’t received any help from the government, even during my father’s time. We do both salt extraction and agriculture but haven’t received any assistance. We don’t have proper infrastructure like pumps, pipes, or roads.
What do you do with the salt once it’s collected?
Shankar Gopinath Nagvekar: We bring the collected salt home and store it there.
Vilhas Anant Shirodkar
Could you please tell us your name and how many family members are in your household?
Vilhas Anant Shirodkar: My name is Ulhas Anant Shirodkar. My family consists of my wife and my mother. I have four brothers, but one of them has passed away. So, we are five brothers in total.
When did you start extracting salt, and how did you learn the process?
Vilhas: I started learning salt extraction at the age of 20 from my grandparents, who were involved in the business. My father was not very interested in salt extraction, but my grandfather was. I used to go to the salt pan and learn from my grandfather. I am currently 65 years old and have been involved in salt extraction for 45 years.
Can you describe the process of salt extraction and how it has changed since your childhood?
Vilhas: During my childhood, I used to get holidays and would spend time at the salt pans. School used to be in two shifts back then, so whenever we had free time, we would work at the salt pan. The process involves planning the salt pan as a square plot for extraction, with separate bunds for water storage. We start by drying the salt pan completely, then plough it with a hoe. We also use stamping to make the soil soft and smooth. After building the “mero” (bunds), we need to harden it by stamping our feet for three days. If we don’t, cracks will form. We don’t use any tools like “patne” because our soil is different and it sticks to the tools. We only use our feet to build the bunds.
What sources of water do you use for the salt pans?
Vilhas: We take water from the Terekhol River and also from Manas. For building the mero, we require 8 continuous days and put soil three times. We work 5-10 times a day, carrying salt baskets on our heads, so we need to be strong.
Is there a difference between the water used for taking from the salt pan and the water used for extraction?
Vilhas: Yes, the water plots are arranged in a such a manner where water is heat up in the sun. Water is let in through these bunds to the main bunds where salt is extracted. There are three types of water classifications, but they don’t have specific names.
When does harvesting take place, and what is the process?
Vilhas: Harvesting usually takes place at the end of February and early March. We first extract black salt to use for trees and then extract white salt. After extracting black salt, we dry the salt pan completely for 8-10 days before harvesting the white salt.
How do you use salt for medicinal purposes?
Vilhas: I have used salt in various ways for medicinal purposes. For instance, I used salt to treat swelling in my leg after an accident. Some doctors also use salt for treating thyroid issues.
Do you use salt for preservation?
No, I don’t use salt for preservation. I have tried using salt for raw mangoes, but it didn’t work well. I also know that people from Korgao, Harmal, and other areas come to our salt pan for salt. They prefer it over iodized salt.
What rituals are associated with salt extraction?
Vilhas: We perform a ritual called “wadwal” after harvesting the white salt. We cook rice and gavti chicken, and then cook and eat on the salt pan. This chicken is served to children and presented as part of the celebration.
Have you been involved in any dramas or other activities?
Vilhas: I used to perform in historical dramas, playing characters like Aurangazeb and Azal Khan, but I stopped because I had trouble remembering my lines. I also play cricket.
Who owns the land where you work, and what is your relationship to it?
Vilhas: The land belongs to Jitendra Prabhu, and we work as tenants. My grandfather started this business, and it has continued with us. There used to be another salt pan in the area, but they faced settlement problems and stopped operating. We provide salt to the landowner as part of our arrangement.
Asmita Bagli
Asmita Bagli: I started working in salt extraction in 2015. At first, I only helped with the extraction process, as my brother’s wife was more experienced in the field. Over time, I learned more about the work by observing and participating. It was a new experience for me, but eventually, it became a habit. I learned everything from Praveen, and after ten years of living here, I became quite accustomed to the process.
Can you describe the process of salt extraction?
Asmita Bagli: Certainly. First, we dry the salt pans and then plough the area with a spade. After ploughing, we collect all the impurities and throw them out. These impurities are rich in fertilizer, so we use them for nearby coconut trees and other vegetation. The work is done manually, as we don’t use tractors for ploughing, and we wear gloves to protect ourselves from ‘karap’ or ‘gune’.
After preparing the pans, we build ‘mero’ or bunds and allow water to flow in at regular intervals. This water management is crucial for the salt extraction process. Once the water is managed, we start working in the evening. At 5:30 PM, my husband, my husband’s brother’s wife, and I go to the salt pans. I collect the salt, while they transport it to the shade, pack it into plastic bags, and bring it home. We usually reach home by 9:00 AM and then I’m afternoon we come at 3:30 PM to draw out the salt from the bunds. We finish and get back home around 6 or 7 PM. This is how we handle the traditional salt extraction process every day.
Could you tell us about any medical uses of salt?
Asmita Bagli: Salt can provide relief to a swollen body. It is also used in preservation, such as preserving sola ( dry kokum) and raw mango.
Can you describe any rituals or traditions associated with salt production?
Asmita Bagli: Yes, we celebrate a ritual called the “cock ritual”. In this ritual, we offer a rooster to the gods at the salt pans. This offering is made to thank the gods for a good salt harvest and to seek protection for the salt pans. The rooster, known as “komo”, is roasted at home and offered to the gods. It must not be tasted until it has been offered. Along with the roasted rooster, we also prepare puri or chapati. After the offering, the food is distributed to all the people present. This offering must be made only by those involved in salt extraction. Not everyone participates in the rooster offering; some bring clam curry, known as “tisro”, instead. The tools used in the process include the magero, sallan, and petne.
What challenges do you face in salt production? Does the land belong to you?
Asmita Bagli : The land belongs to the bhatkar family, not to us. We have to give them a portion of the salt we extract, which depends on the amount collected. Some of the challenges we face include pain in our hands and legs from the manual labour involved. Weather conditions also impact our work; for example, if it rains, the salt turns black. We can only extract salt 2-3 days after the rain. Additionally, the timing of salt extraction affects the quantity; if we extract salt at 3 PM, we get less, but if we wait until 4 PM, we get a good amount.
Are there any solutions or improvements that could help you?
Asmita Bagli: Yes, having access to pumps on time would be a great help. Improved road facilities would also make a significant difference.
Pravin Bagli
What is your name and when did you start salt production?
Pravin Uttam Bagli: My name is Pravin Uttam Bagli. I started working in salt production from my childhood. This practice has been passed down through generations, beginning with my great-grandfather, then my grandfather, and my father. I learned everything from my father. He used to take me to the salt pans and taught me how to manage the land for salt extraction. The land does not belong to us; my father used to lease it. From him, I learned the art of salt extraction. He showed me how to channel water into the salt pans and extract salt. I observed this process many times and, over time, gained a deep understanding of it.
How many years have you been in this business?
Pravin Uttam Bagli: I have about 30 to 45 years of experience in salt extraction. As a child, I began using traditional tools, like the ‘sallan’, to extract salt. I also helped other people with their salt extraction needs. This early involvement marked the beginning of my long journey in the salt production industry.
Can you explain the process of salt extraction?
Pravin Uttam Bagli: The process begins during the rainy season when the land is completely flooded. By November, the water starts receding, and that’s when I begin preparing the salt pans. I use a pipe to allow the water to flow out of the pans over a period of five days. This helps in preparing the land for the salt extraction process. prepare the land, continuing until Panchami. After the second Ekadashi, which comes 15 days later, we extract water again using a pump. Whenever we need water during this period, we channel it through the pipe and then seal the pipe to maintain the water level. This early preparation is crucial for successful salt extraction.
Can you explain the tools used in the salt extraction process?
Pravin Bagli: We use a tool called Danto, which is a type of fali used to mix soil with water. It has teeth-like structures and is made from any kind of wood. We also use petne, another tool, typically made from bamboo strips. If bamboo baskets isn’t available in the future, we might switch to using plastic baskets.
What are the medicinal uses of the salt you produce?
Pravin Bagli: Our salt has several medicinal uses. It can be heated and used to relieve body pain. It’s also commonly used in making pickles and frying fish like mackerel.
Do you get customers specifically for medicinal purposes, preservation, or earthing?
Pravin Bagli: Yes, we have customers who come for various reasons, including pickle preservation and earthing. For example, they use our salt for grounding purposes, as it can create contact points for electrical earthing. Customers come from places like Madgaon and Morjim, preferring the quality of our local salt from Agarwada.
What is the difference in the quality of salt?
Pravin Bagli: The quality difference mainly arises from the fact that our salt is extracted by local workers from Agarwada. The careful methods and local expertise result in better quality salt compared to other places where outsiders might be involved.
Do you have any festivals or special offerings related to salt extraction?
Pravin Bagli: We don’t have specific festivals, but we make offerings to deities like Banyevayalo and Jamyavaylo. Banyevayalo is believed to protect the bunds and the salt pans. This rituals is starts right from my father time and we’ve continued them. During these times, we cook chicken at home and share it with relatives and friends. This rituals we celebrate at Agor. Some partners in salt extraction offer roosters, others offer cigarettes, and some offer alcohol (sorro). We also burn incense sticks and sugar to ensure a good harvest.
Do you participate in any festivals or other activities?
Pravin Bagli: I have an interest in football, but I don’t participate much in other festivals.
Does the land you use for salt extraction belong to you?
Pravin Bagli: No, the land belongs to a bhatkar (landlord). We pay them in both money and salt. Each salt pan, or agar, has a name, such as Sateri Devasthan, Babacho, Sabacho, Pednekaracho, and Kashow. Out of the eight agars, only five are still functioning. The name ‘Agarwada’ comes from these agars.
Interviewer: Is the name of salt pans were given by the people or the landlords?
Pravin Bagli: The name is based on the bhatkars who owned the land and named the agars.
How does the weather impact the salt extraction process?
Pravin Bagli : The south wind helps grow larger salt crystals on one side, while the ugra varo wind helps form smaller crystals all over. Rain can destroy the bunds, causing soil to fall into the salt pans and produce black salt. We remove the black soil and refill the pans with fresh water to get white salt. If the rains come early, we end up with black salt, which is not wasted; it’s used as fertilizer for plants.”
What would happen if people stopped extracting salt?
Pravin Bagli: If people stop extracting salt, there won’t be a major impact because most people use iodized salt. However, some customers prefer our salt for cooking, especially with fish, because it adds a distinct taste that iodized salt can’t match. Without the local salt, our economy would suffer a bit, as there are specific buyers who appreciate its unique qualities.
Asha Korgaonkar
Could you please tell us your name and your husband’s name?
Asha: My name is Asha, and my husband’s name is Vilhas Shirodkar.
How many years of experience do you have in salt extraction?
Asha : I have 20 years of experience in salt extraction.
Who initially did the salt extraction work in your family, and how did your role evolve?
Asha: Initially, my husband and his brother did the salt extraction work. I used to help by watering the salt pans. After his brother left to start his own business, my husband and I took over the work together.
How long have you and your husband been managing the salt extraction business?
Asha: We have been managing the business together for the past 10 years.
What time do you typically arrive at the salt pans in the morning?
Asha: We usually arrive at the salt pans around 6:30 or 6:45 AM.
What tasks do you perform in the morning at the salt pans?
Asha : In the morning, we collect and bring home the salt that was left to dry the previous day.
What do you do at the salt pans at 3 PM?
At 3 PM, my husband collects the salt, washes it, and places it on the “fyoem”, which is a central area where salt is typically kept.
How do you use the tool called “pavani”, and what is the “fyoem”?
Asha: We use the “pavani” to handle the salt and place it on the fyoem. The fyoem is the central part where we usually keep the salt.
At what time do you usually return home after working at the salt pans?
We usually return home at around 7:30 PM.
What are “chapala,” and what do you do with them during the preparation phase?
Asha: “Chapala” refers to the mud cakes we collect from the salt pan during the preparation phase. I also take a tea break during this time.
How do you preserve items using salt, and how long do you keep them in the salt pan?
Asha: If we need to preserve anything, we place it in a heap of salt on the salt pan. We keep it there for two days before bringing it home.
Can salt be used medicinally? If so, can you provide an example?
Asha: Yes, salt can be used medicinally. For instance, one of our customers comes to buy “Gauti salt” to treat his mother’s thyroid condition, as recommended by her doctor.
What items do you prepare for rituals, and how do you manage the preparations?
Asha: For rituals, we prepare rice, coconut, and spice gravy. I usually call two other women to help with these preparations.
Could you describe the food preparations needed at your salt pan for the visitors?
Asha: Since many people come to our salt pan, we need to cook food for them. We usually prepare 1 kudo of rice and 4 to 5 kilograms of mutton. At home, we keep 2 kilograms of mutton.
What problems have you encountered in your work?
Asha: One problem is that cracks have developed in our heels due to the salt, so I use Vaseline to treat them. We also face issues with a lack of regular customers because people now prefer iodized salt, leaving our salt unsold. If someone comes to buy salt, we need to be available, which means we cannot leave the salt pan.
Have you received any help from the government?
Asha: I previously asked Arlekar for assistance. Although subsidies were promised, we did not receive any help. The local panchayat also did not assist us. Even though we have land, we lack the money to build necessary facilities. We don’t have a pump or other resources, and we have to endure extreme heat, which is very difficult to bear.
Did your family have any reservations about you joining this business?
Asha: Yes, my mother advised me not to join the business. Despite her advice, I had to join. For the last 6 to 7 years, I haven’t gone anywhere, but before that, we traveled to many places because of this business.
Anand Korgaonkar
Could you please tell us your name and the members of your family?
Anand Mahadev Korgoakar: My name is Anand Mahadev Korgoakar. I live with my son and wife, so there are three members in my family. I have been in the salt extraction business for 40 years. I did not learn this from my father but from others who were already working in the field.
Can you explain the process of salt extraction?
Anand: When the salt pans are filled with water, we need to pump out this water using a machine. In the past, we used pipes for this task. Once the water is removed and the salt pan is dried, we start working on it. First, we store river water in one area. Many families work in a single large salt pan, and each person contributes. We dig the soil with a hoe and stamp it with our feet. Then we build the bunds, which we need to strengthen by building them three times. After preparing and leveling the salt bunds, we let it dry for eight days. Water must be added at regular intervals to ensure good salt production. We only add water in the afternoon during extraction and collect the salt in the early morning around 5 or 6 AM. We first extract black salt, which is used for mango, coconut, and cashew plants. After giving the salt pan an eight-day rest, we then harvest the white salt. White salt forms when salt crystals appear on the surface.
Are there any medicinal uses for salt?
Anand: Yes, salt is used to relieve swollen pain. Some people also use salt to remove evil eyes.
How is salt used for preservation?
Anand: Salt is used to preserve kokam, tamarind, and raw mango.
What rituals are performed in relation to salt extraction?
Anand: We offer ( alcohol), pan, and agarbatti (Incense stick ) to the deity at Agor. There is a shrine called Ghumati, associated with one Rakhandar known as Jamaiwvailo. I am not familiar with the full story, but people who visit the market offer bananas, chapati, bhakari, and chilies to the deity.
Can you describe the tools you use for salt extraction?
Anand: We use tools like “salane” which is made of sailo, and “pavani” These tools need to be polished by a carpenter every two years to prevent mud from sticking. For “petne” we use lightweight wood like bheni. “Toplo” is made from bamboo, which we can get in Pernem and Aronda markets; if not available, we use plastic buckets instead.
Have you participated in any dramas?
Anand: Yes, I have participated in many dramas since I was 15 years old. I played hero roles in dramas like Amardan, Janmadata, and Ghadeyal.
Is there a story behind the names of places in Agarwada?
Anand: Yes, there are specific names given to different areas in Agarwada. For example, there is Gawacho Agar near the sluice gate, Bapacho Agor, Sabacho Agor, Pedne Karacho Agar near the shed, and Kashawacho Agar at the first entry side. These names have been passed down from our grandfather’s time. Originally, there were nine agars, but now only five remain as some have been taken over by hotels.
What challenges do you face in salt extraction?
Anand: Rain is a major challenge, and the government does not provide sufficient support. We continue this work because it is our family business, not for profit.
Have you received any help from the government?
Anand: We need some assistance to continue our work. Once we are no longer able to work, we are concerned about how we will survive. We hope to receive support, including pensions, as the younger generation is not interested in this business due to the lack of benefits.
Are there any health impacts related to your work?
Anand: We cannot eat chicken because it creates too much heat. We only eat fish curry.
What message would you like to convey?
Anand: We need pension support. The youth are not interested in continuing this business because there are no benefits.
Sadguru Babali Parab
Can you tell us a bit about yourself and your family?
Sadguru Babali Parab: I live in Agarwada along with my daughter, son, and wife. My brother stays separately. I started extracting salt at the age of 16, after my father passed away. Currently, I am 49 years old, and my wife is 32. I actually started working at the age of 15, and after my father's death, all the responsibilities fell on my shoulders."
Can you describe the process of salt extraction?
Sadguru Babali Parab: We begin by removing water from the salt pans, especially during the rainy season when they are filled. We prepare mero (square plots) by stamping and compacting the soil, making it strong during sunny days. This process is repeated twice to ensure the mero is solid. We use a pump to draw out the water, as not all of it can be removed manually. After the water is removed, we stamp the soil with our feet, level it, and prepare the mero. This process takes about 15-23 days, during which the salt begins to crystallize.
Before extraction, we sprinkle old salt on the main salt pan. For building the mero, we use a tool called petne, which must be made of good quality wood like bheni. We either prepare it ourselves or get it made by a carpenter. After levelling, we use another tool called phali danto to mix the salt and water, helping in levelling the soil further. We also use a salane, made from sailo wood, which is not very heavy and easy to use, as it doesn't erode quickly. We attach a one-meter-long bamboo stick to the salane for handling it, making holes into the wood for attachment. This tool helps in levelling the soil and sprinkling old salt. The new salt is prepared in about 8-15 days. After levelling, we first extract black soil and then completely dry the salt pans for 8 days before adding water again. Only when the water is clear can we produce white salt.
How do you measure the water levels and manage the timing?
Sadguru Babali Parab:We measure the water daily. Once the salt pans are ready, water must be added at regular intervals. In late January and February, we extract salt daily; this is the peak time for salt production.
Are there any medicinal uses for your salt?
Sadguru Babali Parab: Yes, our salt is used for medicinal purposes, such as gargling. Unlike iodine salt, which can increase blood pressure, our salt does not. Many people come to collect our salt for its medicinal properties. For example, a person from Germany came to collect our salt for four years on his doctor's recommendation. He was told to bathe with our salt.
Do you follow any specific rituals or traditions in your work?
Sadguru Babali Parab: We don't have many rituals, but we do follow some traditions. We perform Agar for the Devasthan every three years, which involves offering a rooster and cutting a lemon before starting the salt extraction. This practice has been followed since ancient times by those who take the Devasthan auction."
What are the names of the salt pans, and is there any historical significance?
Sadguru Babali Parab: The salt pans are known by various names given by the locals: Devasthan Cho Agor, Sabacho Agor, Bapacho, Rednekarcho, and Kashav. The name 'Agarwada' comes from Agor, as it is a hub of salt pans. There are nine salt pans that I know of; three are not functioning because the older generation passed away and the new generation chose other options. Only four are currently functioning.
What challenges do you face in this line of work?
Sadguru Babali Parab: We face several challenges, such as a lack of proper labour. If we hire labourers, we often can't pay them properly. We do get labourers, but they are not skilled, so we have to guide them, which can lead to losses. Bad weather can also cause a significant reduction in salt production, from 20 lath to just 8-10 lath. Health problems are another issue; I've had major problems with my hands and legs after working continuously for four months. We also have to carry heavy buckets. The salt pans are auctioned once a year, and for two years, they remained with me. Once, I paid 70,000 rupees for one year and another 70,000 for the next year. The auction takes place during Diwali. The Goa government provides 6,000 rupees per year for individuals and labourers if we show our job cards. However, government-provided pumps often arrive late, so we install private pumps, costing us around 6 to 7 thousand rupees. There is no proper transport facility to carry our materials; only a narrow footpath is available, making it difficult to connect directly to the road. The youth today are not interested in this work. Although my son shows a little interest, who knows if he will change his mind later? I don't think the next generation will continue extracting salt.
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Salt production has been essential to human civilization since ancient times. In Pernem Taluka, a region in northern Goa, the traditional method of producing salt by evaporating seawater has been a crucial part of the local culture and economy for centuries. The salt pans in villages like Agarwada, Arambol and Korgao are not just important economic activities; they are also significant to our cultural heritage.
These salt pans are located in coastal areas with flat, low-lying terrain, perfect for salt extraction. The region's climate, with a distinct dry season from December to May, is ideal for evaporation. The saline water used in these pans comes from tidal flows, making the geographical and climatic conditions of Pernem Taluka particularly suited to traditional salt production methods.
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Location of Pernem
Goa’s riverine system is vital for both the fishing and salt industries. Rivers provide brine for salt production, aid in evaporation, and contribute to economic development through the salt industry and related activities. In Pernem, the lesser basins of the Chapora River and the alluvial lowlands create sedimentation along the river, which supports agricultural land. The soil here, mainly lateritic and ideal for salt extraction, is known as Khazan. Khazan land consists of low-lying areas near mangrove-fringed estuaries, reclaimed using salinity control devices and coastal wetlands.
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During the 450 years of Portuguese rule, Goa's economy was trade-oriented. While rice was the primary crop, Goa was also known for producing and exporting coconut, areca nut, salt, and other commodities. Salt was a major export, produced in excess of local needs. The tradition of salt production in Goa dates back over a thousand years, introduced by the first settlers and passed down through generations. Villagers or gaunkars, established salt pans in low-lying Khazan land near creeks. By 1850, there were 84 salt pans in Goa and 24 in Daman and Diu, with 658 salt extractors. Today, salt production continues in Pernem, Tiswadi, Bardez, and Salcete talukas. In 1960, the salt pans in Pernem covered 18.0232 hectares, about 4.5 per cent of the Taluka's (revenue block) land area.
The salt pans of Pernem, located along the Terekhol and Chapora rivers, have been central to the local economy.
Salt extraction, traditionally carried out by families and communities, has supported many livelihoods and shaped the region's social fabric. Despite challenges from industrial salt and environmental changes, traditional salt production remains a testament to the resilience and creativity of local communities, reflecting a craft that continues to be important in Goa's cultural and economic landscape.
"The tradition of salt production in Goa dates back over a thousand years, introduced by the first settlers and passed down through generations"
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Statistical Data of Salt Production in Pernem Taluka under the Treaty 1880-1891
Source: Pinto Celsa, Goa Image and Perception, Panaji: Rajhauns Vitaran, 1996, 130.
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People of India, Goa. Volume XXI, Ed. K.S.Singh, Anthropological Survey of India, Popular Prakashan Pvt. Ltd. Bombay
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Mithaguadas and their relationship with salt
The history of salt production in Goa is closely linked to its colonial past. During Portuguese rule, salt was a crucial commodity and its production was carefully regulated. The villages of Agarwada, Arambol, and Korgao, located in the coastal region of Pernem taluka, have been key sites for salt production for centuries. These areas are ideal for salt production due to their saline water sources and favourable climate. The salt-making traditions in Agarwada and Korgao reflect a long history of artisanal craftsmanship, showcasing the resourcefulness of local communities and highlighting the importance of salt production in the region’s cultural and economic life.
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The term ‘mithaguadas’ refers to the salt workers in these villages, indicating their deep connection with the salt industry. The term ‘mithaguadas’ comes from ‘mith’, the Konkani word for salt, emphasising the close relationship between these families and the salt industry. Families in Agarwada, Arambol, and Korgao have been involved in salt production for generations, making it a vital part of their livelihood and cultural identity. Mithaguadas have preserved their traditional knowledge and techniques despite various challenges. The life of a mithaguada revolves around the salt pans, from preparing the pans and managing water levels to harvesting and selling the salt. This process involves detailed work, starting with levelling the ground and building embankments to contain saline water, followed by managing water levels to aid salt crystallisation, and finally, collecting, cleaning, and storing the salt.
For mithaguadas , salt production is more than just an economic activity; it is a way of life that shapes their social and cultural identity. Every family member has a role in the process, and the community often comes together during peak production times. This collective effort strengthens community bonds and highlights the central role of salt production in these villages.
"The term ‘mithaguadas’ comes from ‘mith’, the Konkani word for salt, emphasising the close relationship between these families and the salt industry."
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Process and Tools
Salt extraction is a labour-intensive process that relies on hard work to produce various types of salt, including black, brown, white, and white-pink salt. In Goa, salt production occurs in three main phases: the monsoon phase, the preparatory phase, and the harvesting phase. During the monsoon phase, from June to September, rainwater fills the salt pans, keeping them waterlogged. After the rains, the pans are drained using motor pumps to prepare for harvesting.
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The preparatory phase, from December to January, involves constructing and setting up the salt pans. Workers start by draining the fields, then build the pans by inserting large pipes to channel water from external reservoirs to the salt beds. The pans are designed with a gentle slope to allow water to flow naturally. Bunds, or embankments, are constructed around the pans using a tool called ‘fhor’. These bunds help retain the water needed for salt extraction. To prepare the salt beds, excess mud is removed with the ‘fhor’, and the bed is compacted using a process called ‘guddavap’, which involves pressing and compacting the bed with feet for 10 to 15 days. Extra clay-like soil is removed during this process, known as ‘daanto martai’. The mud balls, or chikol, extracted from the salt pans are used as fertilizer for coconut trees.
The land is then levelled and compressed using a tool called ‘nivddo’, which is a plank with small teeth. Low-lying lands near estuaries are divided into sections with bunds and filled with water from the estuary. After levelling and compressing the beds, saline water is allowed to flow in. Solar evaporation of this water is essential for salt production. The amount of salt in the water, known as brine, is crucial, and water is moved between sections, with the third section serving as a large reservoir called ‘tapovanim’.
The tools and techniques
Petnem
Bund construction marks the initial step in salt extraction. Following water evaporation from the saltern, a tool called ‘petnem’ is employed, measuring 1 meter in length with a flat front side, typically crafted from wood. Its purpose is to smooth the salt bed, known as ‘mero’. This smoothing process helps to evenly distribute the salt and create a uniform surface, facilitating the subsequent steps in salt harvesting and processing. The flat front side of the petnem allows for efficient levelling of the mero, ensuring optimal salt extraction.
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Sallan
‘Sallan’, is used in the preparation of salt pan beds after draining the water. The process involves ploughing and levelling the beds by stamping or using the ‘saalon’ device. The ‘saalan’ consists of a long bamboo stick, about 4 meters in length, attached to a circular wooden base. Additionally, excess clay is gathered and placed onto the bunds, while borders for different pans are constructed using clay during this procedure. The tool known as ‘sallan’ is employed for the daily layering of salt crystals. It features a long, flat structure and is utilized each morning for raking the salt. This process facilitates the extraction of a specific quantity of salt from the pans.
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Daanto (tool with teeth)
The tool known as ‘daanto’ is utilized during the preparatory phase of salt production. The act of stirring the salt pans combines the marshy soil, known as ‘chikol’, with the seawater to facilitate the production of salt. Over approximately 20-25 days, seawater in the evaporator and crystallizer pan is stirred repeatedly using this teeth-shaped tool. The ‘daanto’ comprises a long stick, around 4 meters in length, attached to a tool with teeth-like projections.20 This stirring process aids in the evaporation of the water until complete, after which the pans are replenished with water. The purpose of this procedure is to eliminate excess clay, which is then gathered and distributed onto the pan walls to further establish the salt pan beds.
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Nivaddo (wooden khore to collect salt)
This tool, known as nivaddo, is used in a process where brine with a salinity of 23–25 ºC is transferred from the evaporator pan to the crystallizer pan every morning. In the crystallizer pan, the NaCl (salt) crystallizes out at around 27ºC and is collected in the evening daily. Salt crystals are harvested using a wooden rake called a ‘foyem’, which is a long stick (approximately 4 meters in length) attached to a wooden rectangular block (50–70 × 15–20 cm). The harvested salt crystals are piled into small heaps at the intersection of the pans for further processing.
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Pattlo
Once the salt has accumulated, it is gathered using a wooden basket known as a ‘pattlo’. This basket is utilized to transport salt from the salt pans to storage sheds. Made of bamboo, the Pattlo features a circular shape, broader at the front, facilitating efficient salt collection and transportation.
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Rituals Associated with Salt Extraction
Salt plays a significant role in customs and ceremonies across cultures, symbolising purity, permanence, and preservation. A key ritual involves paying ‘maan’ (respect) to the local spirit or deity, known as the devchar, before starting salt production. This ritual is crucial as it seeks the protection and blessings of the devchar for a successful and prosperous season. Respect is shown with great reverence, reflecting the community’s deep spiritual connection to the land and its resources. Offerings such as "kombo" - rooster, alcohol and agarbatti (incense sticks) are presented to the devchar during these ceremonies.
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The Socio-Economic and Environmental Impact of Salt Production
Salt production in these villages is closely tied to the local environment. Traditional methods are environmentally sustainable, relying on natural processes and minimal chemicals. However, this balance is threatened by environmental challenges such as climate change. Irregular monsoons, increased temperatures, and unpredictable rainfall can flood salt pans, reducing yields. Rising sea levels and coastal erosion also pose significant threats to the salt pans, which are often located near the shore.
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Preserving and promoting artisanal salt production methods is key to maintaining cultural heritage and offers a sustainable alternative to industrial salt, aiding environmental conservation. As we progress, it is important to support local communities in adapting to changing conditions while preserving their traditional practices. This approach will help ensure that the rich legacy of salt production in Agarwada, Arambol, and Korgao endures for future generations.
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Acknowledgements
The successful completion of the research project “Changing Patterns in the Salt Industry in Pernem Taluka” would not have been possible without the support and collaboration of many individuals and institutions. I would like to express my heartfelt gratitude to all who contributed to this endeavour. First and foremost, I extend my sincere thanks to Assistant Professor Ms Sneha B. Ghadi, my research guide, for her unwavering support and invaluable guidance throughout this study. I am also grateful to Dr Sulochana Pednekar for providing me with the opportunity to work on this project. I would like to acknowledge the essential resources provided by various institutions, including the Goa University Library (Taleigao), the Goa Central Library (Panjim), the Goa State Archives (Panjim), Xavier’s Centre for Historical Research (Alto Porvorim), Sunaparanta Goa Center for the Arts and the Arambol Village Library.
A special thank you goes to Elisha D’souza, Natasha James and Nitya for their contributions to the photographic documentation. I would also like to thank Satyam Malhar and all the artists who collaborated with me on my research art, contributing creatively to the project’s success.
I also extend my gratitude to Mr Pravin Bagli and Asmita Bagli, Anand Korgaonkar and Asmita Korgaonkar, Shankar Gopinath Nagvekar and Nirmala Gopinath Nagvekar, Sadguru Parab and Jiwan Parab, and Urmila Parab (Agarwada), Vilhas Shirodkar and Asha Shirodkar (Korgao) for their invaluable support and guidance during the interviews. Finally, I express my deepest appreciation to my family and friends for their unwavering support and encouragement, without which the completion of this project would not have been possible.
