Why is an international NGO targeting a wildlife park in Assam?

The wildlife park in question is the Kaziranga National Park cum Tiger Reserve in Assam.  This park is famous for the one-horned rhinoceros.  In the last few years, it has also been developed as a Tiger Reserve and has been quite successful in increasing the tiger population.

This is one of the few parks where the conservation policy has been successful and the authorities consequently has been justly very proud of its efforts.

The NGO targeting the park is the Survival International, based out of London describes itself on its website  as an international NGO which fights for ‘tribal peoples right’.

Survival international contacted the British Broadcasting Corporation  and the BBC  obliged and “commissioned an investigation”. 

According to the Ministry of Environment, Forest and Climate Change, the BBC  approached them for permission to film night patrols of forest guards in Kaziranga to highlight conservation efforts. The synopsis submitted to the ministry  suggested that the documentary film would be about a “story on challenges and expertise of India’s conservation drive. We would like to report on and feature what we consider the most exciting aspect of conservation in India – the elite rangers of Kaziranga as they go on night patrol and show our viewers the efforts being taken to protect wildlife in India.”

But the film, as shown on BBC on March 7^th was entirely different.  Titled ‘Our World : Killing for Conservation’,  it alleges a dark side to Kaziranga National Park’s success in conservation. It suggests that rangers are permitted to  ‘shoot at sight’, that local communities along the forest edges have been evicted and that there are incidences of torture and extra-judicial killings.  The forest officials along with the conservationists have been painted as villains, dislodging people who have resided in the forests for ages.

The tone of the commentator, Justin Rowlatt was partisan as well. While  he allowed Survival International to voice their views,  any facts which did not support his narrative was omitted.

An example shown in the documentary was that of Akash Orang who was shot accidentally in the leg for having trespassed into the park looking for his lost cows in July 2016.

The BBC documentary shows the shooting as an attempt at cold-blooded murder. But what they failed to show was that the incident occurred when Manas Bora, a forest guard at the Mihi Tongi anti-poaching camp, was trying to stop a rhino from entering the boy’s village near the camp. Also, to its credit, the forest department immediately took moral responsibility for the accident and suspended Bora and Anil Kalita, the camp in-charge, without delay. It also handed Bora over to the police, from where he was sent to judicial custody. And apart from expressing regret and ordering an official enquiry into the accident, the forest department also financed Akash Orang’s treatment at the hospital and assisted with post-treatment counselling.

On  the Survival International  website, Kaziranga is described as ‘ India’s infamous 'Shoot on Sight'  national park.’ It states that  innocent tribal people face being shot, beaten, tortured and killed at the hands of heavily armed park officials.

There are also allegations that the real poachers are the corrupt park officials conspiring with criminals. This is defamation and the Govt of India should definitely ask for an explanation.

Survival international is backed by a number of well known personalities like Noam Chomsky, international stars like Gillian Anderson and Mark Firth as well as Vandana Shiva from India.

Interestingly, the website does not mention any names of the members of the organisation simply saying that the staff remains ‘anonymous for their own safety’. Only the names of the President and the founder of the organisation  are mentioned.  The names of the sponsors and financial backers are also missing.

In response to the documentary, National Tiger Conservation Authority (NTCA) has issued an official memorandum recommending the "blacklisting" of BBC's South Asia correspondent, Justin Rowlatt for portraying the anit-poaching measure undertakne by the authorities in a negative light. The Indian government has also banned BBC from filming in any tiger reserve for five years.

Survival International has now asked many well known tour operators to boycott Kaziranga National Park. They have also sent out an  appeal to international tourists to avoid visiting the park and tiger resort.

Meanwhile, the Assam Environmental NGO Forum has expressed its deep concern about the ‘propaganda’ launched against Kaziranga national park. As reported in  The Assam Tribune  the NGO Forum has alleged that “Survival International was campaigning against Kaziranga either due to vested interests they may have to instigate rhino poaching in Kaziranga, or they were misled by some mischievous elements aiding illegal wildlife trade”.

They have said in a statement that ‘ Rhinos are being targeted by well-organized gangs of poachers having access to arms threatening not only the rhinos, but also the frontline forest guards patrolling day and night to protect the rhinos from becoming extinct to ensure that future mankind can see the rhinos alive.

Pointing out that poachers are being killed not just in Kaziranga National Park to protect precious wild animals, but across many protected areas in the world including countries like South Africaand Zimbabwe, the NGO Forum questioned why Survival International was targeting Kaziranga National Park alone.

“What is the motive of Survival International asking international tourists not to visit Kaziranga? Are they instigating rhino poaching in Kaziranga and for whose interest are they working for?” it asked.

  

 In Kaziranga, several other local organisations have also come forward to protest against  Survival international. Questions have come up regarding the circumstances under which the BBC journalist was allowed to take statements from the local people during the filming of the controversial documentary.

 It is clear that Survival International  and BBC had set out to  tarnish the Kaziranga park. The following points speak for themselves:

-          Survival International  requested BBC to make the film.

-          The BBC  submitted a false synopsis to get permission to make a documentary.

-          The documentary was aired without showing the film to a representative of the Government of India, in contravention of an undertaking provided by them.

-          Survival International is trying to prevent tourists from visiting to the park.

The question is why? Why should they do so?  What is the agenda behind it? And who is behind it all?

Some people around the Kaziranga park have said that it is a lesson for all of us and the government must be careful while dealing with any international organisation in future on such issues.

Hopefully , the Govt of India will be very careful while giving permission to international media to film  documentaries or make any program in India.

The Nabagraha temple of Assam

The Nabagraha temple in Guwahati, Assam,  is an important  astrological and astronomical center in the Northeast of India.  It is situated on top of the Chitrasal hill in the south–eastern part of Guwahati. It is believed that the ancient name of Guwahati, Pragjyotishpur originated from this temple. The word Pragjyotishpur is derived from the Sanskrit words, ‘Prag’  ‘Jyotishi’  and ‘pur, meaning the ‘city of eastern astrology’ or ‘city of eastern light’. ‘Jyotish’ means the study of astrology.

Views of Guwahati from the Nabagraha temple

The Nabagraha temple  was built by  the Ahom King Rajeswar Singha, son of Rudra Singha or Sukhrungphaa in 1897 but much of the temple  broke down in the great earthquake of 1954.  However, the garba griha – the main sanctum sanctorum survived the quake.  It was rebuilt during  1975-78 and inaugurated on 27^th June, 1979.

A high flight of stairs  leads to the temple from the street.  Made of red burnt bricks with ancient inscriptions on them,  the temple is circular with a high domed roof. Due to this dome-shaped roof, the chanting of  mantras during a religious ritual resonates throughout the temple causing  a sensation that the mantras are coming from every corner of the temple.

The Navagrahas are the nine main celestial bodies which have deity status in Hinduism. These planets are believed to have significant influence on the lives of earthly living beings. According to legend the Navagrahas were born from the rage of Lord Shiva.

While most Nabagraha temples in India are dedicated to  a single diety, the Nabagraha temple of Assam contains representation of all the nine deities which constitute the nabagraha (‘naba’ means nine and ‘graha’ means planets).  The grahas are represented as Lingas – a linga is a symbol of divine generative energy, shaped like a column with a flat base.

 In earlier times,  the sun and the moon as well as the two lunar nodes were included   in the count of planets. So the nine planets in the Nabagraha are :

Surya, the  Sun,

Soma, the Moon.

Mangala, Mars.

Budha, Mercury.

Brihaspati, Jupiter, also called "Guru" the master of all graha.

Shukra, Venus.

Shani, Saturn.

Rahu, North Node/ascending node.

In the main sanctum sanctorum of the temple,  the  Nabagraha lingas of the nine planets are  arranged in a circle with Surya at the center.  Each graham is covered with different coloured cloth  in accordance with the requirements of the linga.  

The Nabagraha Lingas inside the temple

To the right side  of the main temple, idols of Lord Ganesha, Lord Vishnu, Lord Shiva and Laxmi devi are installed. On the outer wall of the temple, the Dasavatar (10 avatars) of Lord Vishnu are beautifully engraved.

A large number of monkeys throng the temple and one needs to be very careful with flowers and fruits brought for offering  at the temple. The priests however  take care of the monkeys, feeding  them when necessary.

A Priest feeding monkeys

A tank, known as the Silpukhuri, was excavated at some distance from the temple at the base of the Chitrasal hills to supply the temple and the devotees with continuous water.  But nowadays,  a number of houses and other buildings have come up between the temple and the tank and the Silpukhuri is no longer associated with the temple.

 Yagnas  for the grahas  are conducted at the temple by the devotees.  Yagnas are ritual offerings with a specific purpose. The purpose of the yagnas at the Nabagraha temple is to  smooth  out the effects of   Rahu, Ketu and Shani which can cause disturbances in life. Yagnas also increases the influence of benevolent planets like Jupiter and Venus. The yagnas are  believed to be particularly helpful for people who are suffering from some misfortune in life, either personal or professional. A devotee can offer yagnas or pujas to propitiate one  particular deity who is influencing his/her life at the moment or can  propitiate all the deities at the same time.

The annual Mahayagna at the Nabagraha temple begins on the Sankranti  of the Hindu months  of Magh-Phagun ( approximately the beginning of February) with a three day program. A  sacrificial fire pit is situated on the northern side of the main temple wherein offerings are performed on the first day, after obtaining fire from the sun by chanting various mantras.  Various offerings are made to the nine grahas every day – flowers, fruits, cow ghee mixed with paddy, mustard, sesame seed etc. On the last and final oblation of the mahayajna, the priest  makes the offering with the chanting of ten thousand  slokas. Thousands of devotees  visit the temple at this time.

The Nabagraha temple is a beautiful   structure representing  the architecture of the 18^th century of Assam. Although it is well-preserved, more needs to be done to preserve the burnt brick pieces, stones etc from the original temple  seen lying here and there. These may soon disappear if not taken care of. These materials as well as the stone plate (silalipi) fixed on the walls of the temple should be well preserved for the interest of future generations.

We, the Assamese people and the Magh Bihu

Today is Magh Bihu,one of the most important festivals of the Assamese community. This is a harvest festival, celebrated after  the crops are gathered from the fields and the granaries are full.

Magh Bihu is accompanied by much feasting and preparation of delicacies  - so it is also called ‘Bhogali Bihu’ from the Sanskrit word ‘Bhog’ which means pleasure or enjoyment.

Historically, Magh Bihu is believed to have originated around 3500 BC.  For many centuries, the festival lasted the whole Hindu month of Magh ( which starts from 14^th January to about 14^th February), but now it is celebrated only  on the first 2 days of the month.

The word ‘Bihu ‘ is believed to have originated from the Sanskrit word ‘Bishu’ or Vishu.  Another source is said  to be the  Sanskrit word bisuvan  which refers to a day in which a fire sacrifice is made -   Magh bihu is characterized by lighting a bonfire of large stacks of firewood  and straw called a Meji. The  word bisuvan  is present in  the sacred hindu texts  atharvaveda and aitareye brahmana.

 Another source of origin is said to be a festival called  bisuva , mentioned in the Vishnu purana that took place between winter and spring when the sun changed its position from one sign of the zodiac to the next.

The celebration od Magh Bihu falls on the sankranti (cusp) of the two months Puh. It marks the day when the sun  transmigrates from its zodiac and moves northwards from Tropic of Cancer to the tropic of Capricorn.  Since capricorn is called ‘ makar’ in Sanskrit, this time period  is also known as Makar Sankranti.

Maker Sankranti celebrated as many festivals  across the country. Its called Thai pongal in Tamil Nadu, Uttarayan in Gujarat, Maghi in Haryana, Himachal Pradesh and Lohri in Punjab.

In Assam, it is celebrated as Magh or Bhogali Bihu. The celebrations start on the day before the Bihu on the last day of the month of Puh,  usually the 13^th of January.  Villages organize community fishing in the local beels and waterbodies. The fish catch is then prepared to be  cooked in Uruka - a grand  community feast held at  night on this day.

During the day, people make the Meji - a makeshift structure of bamboo, straw and dry tree branches.

Mejis being built in fields empty after the harvest.

Another thatched hut is made called the Bhelaghar. It is here that  the Uruka feast is held.  All the people of the village come together to prepare a large number of delicacies –  a number of dishes including mutton, chicken, duck and  fish dishes   in a variety of styles and flavours.  A typical Uruka menu is seen here - Foodaholix .

The uruka is  a time of great  merrymaking   with  music and dancing to Bihu geets. The young men of the village stay up all night in the bhelaghar guarding the Meji.

A typical Uruka feast

The next day is the is the first day of the month of Magh, the  day of Magh Bihu . Very early in the morning, People gather round to make a  bonfire of the Meji. As an honour to  Agni , the god of fire  and as a thanksgiving for a good harvest, delicacies like laroos and pithas are placed in the fire as  offerings to Agni Devata.

Bihu delicacies - laroo, different types of pitha, doi, chira etc

These delicacies are prepared in advance by women -  some of these delicious snacks are seen here -  Magh Bihu Delicacies

Usually a number of raw, immature bamboos are placed inside the Meji. The sap inside the bamboo steams up  and the bamboos  burst with a sharp crack known as 'hiloi phuta’ , causing  great fun among the onlookers.

A  lighted meji

The rest of the day, people visit each other's houses to pay respect to the elders of the community as well as to sample the various snacks and delicacies offered. 

This is also the day when a number of  traditional sports, animal and bird  fights  are held. Sports like  tekeli bhonga (breaking the pot)  and egg fight ( the winner is the one whose egg does not get broken) are highly popular.

An important aspect of Magh Bihu  were the traditional cock fights, bull fights and bulbuli bird fights. These fights probably started in the mid 12 th century  under the Ahom kings. They used to  cause much enthusiasm among people and people came from far and near to watch them. 

These however, have no religious significance and are played simply for some competitive enjoyment. The birds that are caught for the sports (few days before the events) are fed nutritiously and also trained. The owner of the winning bird or buffalo takes away a cash prize and a trophy as collectible. In the end all the birds are freed.

 

A cock fight

Bulbuli fight

The buffalo fights used to take place mainly at Ahotguri in central Assam’s Morigaon district and Sivasagar in eastern Assam. The fights entailed cash prizes for the winners.

The animal fights have now been banned by the Supreme courts of India. This is the second year in which the fights will not take place. But unable to give up a centuries old tradition, some  'token' fights of buffaloes will be organised on Sunday (15^th January).

Buffalo fight

In urban areas, the festival is celebrated in a toned down manner – while some women (including me J) still  prepare delicacies like pitha and laroos at home, many  people  prefer to buy these essential Bihu snacks which are now commercially available. Making these snacks is a time consuming and labor intensive work. They are now available at ‘bhogali bihu melas’ held in different parts of the  city. These melas see a heavy rush of people before and during Bihu.

At home, our family got together  for the Uruka feast, making as many of the traditional dishes as possible. A small bonfire in lieu of the meji was set up in the backyard. We roasted potatoes in the fire – they were really tasty. Sitting around the bonfire, eating and talking – I coudn’t help thinking   how great it was for the the whole family to be together at least once a year and that this was one of the best aspects of this festival.

The next day  we  visited some of our other relatives, again not something we do on a regular basis. This is again another part of the festival which is very important  and which needs to be stressed on more and more in today's world.

Bhogali Bihu is essentially a rural festival of the traditional Assamese community. The Mejis and Bhelaghars are not seen in urban areas.  But  the feasting and the various sports are still conducted with great enthusiasm in different parts of the city. And these has been  very successful in bringing the community together.

The Moving Finger writes; and, having writ,

 Moves on: nor all thy Piety nor Wit,

Shall lure it back to cancel half a Line,

 Nor all thy Tears wash out a Word of it.

By: Omar Khayyam.