Beyond Tree-Hugging — Protecting Biodiversity with Powerful Adivasi Love

Three years ago, I took a meaningful trip with my family to Wayanad, and during our journey, I had the chance to visit ‘En Ooru,’ a tribal heritage village in Pookode. This lovely spot is dedicated to celebrating the vibrant culture and traditions of the tribal communities of the region. Spread over 25 picturesque acres on a hill, it’s filled with traditional huts thatched with hay and framed by stunning hills. The intention behind En Ooru was to educate visitors about the rich heritage and lifestyle of the Adivasis.

Embrace Indigenous Authenticity, Not Just Souvenirs

As I wandered through the village, my heart brimmed with anticipation, eager to catch a glimpse of the Adivasi way of life. But a troubling thought nagged at me: were we intruding on their privacy? Instead of encountering the warmth and stories of the Adivasi people, I found myself in an eerie silence, surrounded by empty huts filled only with tourists like me, all seeking something intangible. Instead of meeting Adivasi members, we encountered vendors selling beauty and wellness products marketed as being crafted by indigenous hands. While I understood that this initiative aimed to support Adivasi’s livelihoods, it felt hollow. I yearned to learn about their culture and rituals, but all I found were trinkets.

I was met with a disturbing thought that if one has to support the existence of an Indigenous group, shouldn’t we start by educating ourselves about their lives and customs so that we can appreciate it more, rather than building empty artificial huts to appeal to the tourists’ aesthetics? And if this was supposedly the place where the Adivasis stayed, why were they displaced from a place and sanctuary that they called home? If it was in the name of conservation, does that privilege only extend to flora and fauna and not to the indigenous tribes who are the very guardians of these flora and fauna and who live in harmony with nature?

With these compelling questions swirling through my mind, I found Sheela Tomy’s Valli to be a revelation. It addressed many of my concerns with a depth that compelled me to reflect on a troubling reality: how the very people of the land are often responsible for otherizing those who are indigenous to it.

What is the Paniya History in Wayanad?

Valli tells the poignant story of Wayanad and its inhabitants, showcasing how the exploitation of the forest has inevitably led to the subjugation and enslavement of its people. As the forest receded, so did the Adivasi culture, their way of life, and even their languages. Wayanad has long been home to Kerala’s tribal communities, yet today, these tribes constitute merely 16 percent of the district’s total population. Among the various Adivasi communities in Wayanad, the Paniya tribe stands out, is recognized as a Scheduled Tribe, and represents the largest segment of the region’s indigenous population.

The Paniya people are found not only in Wayanad but also in the districts of Kannur, Kozhikode, and Malappuram in Kerala, extending to the neighbouring districts of Coorg in Karnataka and the Nilgiris in Tamil Nadu. The majority of South India’s Paniya population resides in Wayanad. Historically, the Paniyas have been relegated to the status of agricultural slaves, toiling in the fields of the janmis—landlords—under the oppressive system of ‘vallipani,’ which was a form of bonded labour in exchange for a meagre share of the harvest.

During the temple festival at Valliyoorkaavu, they were sold like livestock for a pitiful sum of just Rs. 30. The ‘Valli’ or share they received amounted to a tattered piece of cloth, seven and a half seers of paddy, and a mere five rupees in return for a whole year of arduous labour—along with a daily wage of just two seers of rice. The consequences of breaking this bond were dire, often resulting in severe punishment.

This bleak reality of exploitation ultimately gave rise to organized resistance, embodied in the Naxal movement that emerged in Wayanad as a response to the injustices faced by the Paniya tribe and other marginalized communities.

5 Reasons Why Protecting Indigenous People is Key to Biodiversity Conservation

• They maintain forest ecosystems.
• They possess centuries-old ecological knowledge.
• They prevent deforestation through sustainable practices.
• Their displacement leads to environmental degradation.
• Recognizing their rights strengthens conservation efforts.

How Adivasis Were Forcefully Displaced From Their Homes?

As time went on, people from southern Kerala began to migrate to Wayanad in flocks with their eyes on the fertility of the land and the dense forest shrouding the land. In the name of development more and more land was being cleared for timber, settlement, and farming, forcing the indigenous people out of their homes. Despite being classified as a Scheduled Tribe, the Paniyan community often faced challenges in asserting their land rights due to a lack of documentation and legal support. 

However, despite Paniya being the largest tribal community in Wayanad, they are the most backward in many aspects like education. A big factor in this is pointed out in Valli by Sheela Tomy highlighting the need to ‘teach them in their own language.’ Even though it is the right of every citizen to study in their own language, ‘how does one assert that right in a language that had no script?’

Tribal Roots vs. Modern Rules

People in society often attribute exotic features to Adivasis, leading to their exploitation and marginalization. This misrepresentation has contributed to the acculturation of tribal communities. The Adivasis, particularly the Paniyas, face significant alienation in today’s world. They find themselves torn between maintaining their cultural roots and adapting to the modern demands imposed by the government and other private entities, which claim to aim for their ‘upgradation.’

This alienation stems from a history of forced servitude and the violation of their human rights. While India has made strides to break free from colonial influences, the Paniyas are still on a journey toward reclaiming their freedom in a land that originally belonged to them. They have been displaced under the Forest Acts aimed at conserving forests, resulting in their forced relocation to areas designated by the government for their so-called betterment. Consequently, an indigenous group that once thrived in remote regions has been forcibly integrated into the mainstream population without their consent.

The Parliament enacted the Scheduled Tribes and Other Traditional Forest Dwellers (Recognition of Forest Rights) Act in 2006 to address the historical injustices suffered by tribal communities throughout the colonial and post-colonial periods. Although the Act aims to involve forest-dwelling tribes in the conservation of forests, it often fails to enable their participation in practice. Today, Adivasis are compelled to live in overcrowded huts, a stark contrast to their traditional way of life that relied on the forest’s abundance.

Biodiversity Includes People Too!

As I conclude my article, I urge readers to consider whether the conservation of forests should come at the expense of separating these vital ecosystems from their protectors: the indigenous people who have historically been their guardians. Biodiversity encompasses all forms of life on Earth—shouldn’t that include the indigenous peoples who inhabit these environments? By focusing solely on the conservation of flora and fauna, what justice are we serving regarding the broader concept of biodiversity conservation and protection?

In conclusion, I will end my article with a snippet from Sheela Tomy’s novella Valli, recited by one of the Paniyan women in the novella ‘Kali’ during her final moments after being physically exploited by a timber merchant.

Resources:

Babu, Sarah. Our Heritage Misrepresentation and Modernization in Alienation of Paniya Tribes in Wayanad. Vol. 68, no. 0474-9030, 2020. Accessed 7 Mar. 2025.

Chan, Wurok. “Impact Factor: RJIF 5.22 Www.academicjournal.” International Journal of Academic Research and Development 146 International Journal of Academic Research and Development, vol. 3, no. 6, 2018, pp. 2455–4197. Accessed 6 Mar. 2025.

“En Ooru | Tribal Heritage Village | Tourist Places in Wayanad | Kerala Tourism.” Kerala Tourism, 2022, www.keralatourism.org/kerala-article/2022/en-ooru-tribal-heritage-village-wayanad/1251 Accessed 6 Mar. 2025.

Krishnan, Vasundhara . “Paniya People of Wayanad: A Brief Ethnography.” Sahapedia, www.sahapedia.org/paniya-people-wayanad-brief-ethnography Accessed 7 Mar. 2025.Sheela Tomy. Valli. Harper Collins, 25 July 2022.