JAMMU: In an era defined by rapid globalization and unprecedented technological advancements, the fabric of linguistic diversity and cultural heritage is facing an alarming threat. Tribal languages, repositories of ancient wisdom and traditions, now stand on the precipice of endangerment.
The march of progress, while bringing undeniable benefits, has also cast a shadow over the linguistic and cultural treasures nurtured by indigenous communities for generations. This perilous situation calls for a multi-pronged approach that draws on cultural practice, government backing, community engagement, media, and education to ensure the preservation of these invaluable linguistic legacies.
Dr. Javaid Rahi, an eminent Indian author (based in Jammu and Kashmir UT), tribal social reformer, and dedicated researcher, is spearheading efforts to safeguard the culture and heritage of indigenous communities. In an exclusive online interview conducted by Ajmer Alam Wani, Editor-in-Chief of JK Monitor (www.jkmonitor.org), Dr. Rahi shared profound insights into the challenges and strategies to protect tribal languages and culture.
Central to his approach is the concept of "active practice of culture." Dr. Rahi emphasizes that tribal communities must immerse themselves in their cultural traditions, including language, customs, rituals, and arts, to ensure their distinct identities endure. This involves the transfer of knowledge from elders to youth, participation in cultural celebrations, and the integration of cultural elements into everyday life. Dr. Rahi calls for initiatives such as dedicating a specific day during marriage ceremonies for wearing ethnic attire and jewelry, thereby promoting and celebrating tribal heritage.
However, advocating for marginalized and tribal communities is a complex endeavor fraught with challenges. Dr. Rahi has faced multifaceted obstacles, ranging from illiteracy and lack of education to political manipulation and trust deficits. Overcoming these hurdles demands unwavering patience, persistence, and a sincere commitment to positive change. Building genuine relationships and earning the trust of these communities over time are key aspects of overcoming these challenges.
Dr. Rahi's comprehensive five-tier strategy underscores his commitment to indigenous community well-being and empowerment. This strategy encompasses direct engagement with communities, advocacy with authorities, legal support, educational resources, and accessible online assistance. By addressing immediate needs, advocating for legal rights, spreading awareness, and maintaining open channels of communication, this holistic approach seeks to foster lasting positive change.
The extension of Indian laws to regions like Jammu and Kashmir in 2019 marked a turning point in addressing tribal community issues. Legislation such as the Forest Rights Act of 2006 and the SC/ST (Prevention of Atrocities) Act of 1989 has contributed to protecting the rights and dignity of these communities.
The most pressing concern faced by nomadic pastoral tribal communities is land access. As urbanization and developmental activities encroach on available land, the livelihoods of these communities tied to animal husbandry are imperiled. The erosion of traditional practices due to globalization, along with the lack of robust markets for their products, further compounds the challenges. Environmental degradation adds yet another layer of complexity to their migratory lifestyle.
In the face of these formidable challenges, Dr. Javaid Rahi's unwavering dedication, holistic strategy, and multi-faceted initiatives illuminate a path toward preserving tribal languages and culture. By uniting cultural practice, government support, community involvement, media, and education, we can collectively safeguard these priceless treasures for generations to come.
Dr. Rahi's initiatives to preserve and promote tribal culture are as diverse as the communities he supports. His endeavors include audio-visual documentation of cultural heritage, extensive publication of research books, creation of educational videos, photographic archives, and artifact collections. His linguistic versatility allows him to engage with a wide audience, spanning Urdu, English, Gojri, and Punjabi.
Dr. Rahi draws on the legacy of spiritual figures like Mian Muhammad Baksh (RA) and Sain Faqar Din (RA), who chose Punjabi as a medium for their spiritual expression, connecting him with tribal audiences despite their primary spoken language being Gojri.
For the detailed interview, read questions and answers below till end:-
1. As an Indian author and tribal social reformer, Dr. Javaid Rahi, you have focused extensively on preserving the culture and heritage of the indigenous communities in North-western India. Could you elaborate on the specific challenges you faced in your research and advocacy efforts for the tribal Gujjar-Bakerwal culture, and how did you overcome them?
Answer: Advocating for marginalized and tribal communities is a difficult task that involves navigating through various challenges. Throughout my journey, I encountered numerous obstacles. The challenges I faced were multifaceted, encompassing issues related to illiteracy, lack of education, understanding, political manipulation, and trust deficits. Overcoming these hurdles required patience, perseverance, and a genuine commitment to making a positive impact.
Illiteracy is prevalent within marginalized communities. Many members lacked access to formal education, which hindered their ability to grasp complex issues and engage in meaningful discussions or dialogue. Communicating effectively and conveying the significance of the advocacy goals became an uphill battle, as the target audience struggled to comprehend the intricacies of the matters at hand.
Overcoming these challenges required time, as it allowed for the building of authentic relationships and the establishment of trust. As time passed, tribal communities were able to differentiate between those who were genuinely committed to their betterment and those who were merely seeking personal gain. The consistent presence and actions of advocates who were dedicated to the cause began to resonate within the community, fostering a sense of belonging and partnership.
In short, advocating for marginalized and tribal communities is a demanding endeavor laden with unique challenges. These challenges range from educational barriers and a lack of understanding to the manipulation of social reformers for personal or political purposes. Overcoming these obstacles necessitates a patient and persistent approach, focusing on building genuine relationships and earning the trust of the community over time. Through dedicated efforts, advocates can make a lasting positive impact and bring about meaningful change in the lives of those they aim to support.
2. Your proficiency in multiple languages, including Gojri, Punjabi, and Urdu, is impressive. How has this multilingual capability helped you in effectively communicating and engaging with different indigenous communities and researchers during your work?
Answer: Language serves as a powerful tool for effective communication, enabling individuals to convey ideas, thoughts, and knowledge. In my pursuit of advocacy and communication with various communities, I have acquired proficiency in multiple languages, extending beyond Gojri, Punjabi, and Urdu. However, when engaging with the Gujjar community, I primarily use the Gojri language as a means of effective communication. This linguistic choice allows me to bridge the gap and foster deeper connections with the Gujjars and Bakerwals.
To facilitate meaningful interaction and understanding, I undertake the process of translating the knowledge and information I possess into Gojri. This translation process ensures that the content is accessible and relatable to the target audience, enabling a more effective exchange of ideas and concepts. By utilizing Gojri, a language familiar to the Gujjar community, I am able to engage in open dialogues and discussions that resonate with their cultural and linguistic background.
In addition to Gojri, I have found that incorporating elements of Punjabi can be particularly impactful when communicating with tribal communities. For instance, I frequently share poetry written by revered Saints in the Punjabi language. This approach serves to pique the interest of the tribal community and encourage their active participation in our conversations.
Several prominent spiritual figures among the Gujjar community, such as Mian Muhammad Baksh (RA), BABA Ji Sahi (RARA), Mian Nizam Din (RA), and Sain Faqar Din (RA), have left a lasting legacy through their Punjabi writings. Despite being Gujjar by origin, they chose Punjabi as the medium for their spiritual expression. This historical connection to Punjabi literature offers me an avenue to resonate with the tribal audience, even though their primary spoken language remains Gojri.
By quoting and sharing the wisdom of these esteemed Gujjar Saints in Punjabi, I am able to capture the attention and interest of the tribal community. This not only bridges the language gap but also creates a sense of shared cultural heritage and values, fostering a deeper connection between me and the community I am communicating with.
3. As the Chief Editor of the Gojri Wing at the Jammu and Kashmir Academy of Art, Culture, and Language, you must have encountered various literary and linguistic issues. Can you share some of the significant contributions you made in promoting and preserving the Gojri language and culture through your editorial role?
Answer: During my tenure as the Editor of the Gojri Wing at the Jammu and Kashmir Academy of Art, Culture, and Language for a span of two decades, I have undertaken numerous significant initiatives aimed at preserving, promoting, and enriching the Gojri language and culture. Over this period, my efforts have been dedicated to compiling, translating, and organizing events that have contributed to the overall growth and recognition of Gojri within the cultural landscape of the region.
One of the most notable achievements during my tenure has been the compilation of approximately three hundred books in the Gojri language. These publications span various genres, including literature, poetry, history, and folk tales. These books serve as valuable repositories of Gojri culture, history, and linguistic expressions, contributing to the preservation of the language for future generations.
Another remarkable project that I supervised was the translation of fifty world classics into the Gojri language. This ambitious endeavor involved translating literary works from diverse languages such as English, Sanskrit, Persian, Russian, and Arabic into Gojri. By undertaking such a project, we aimed to not only broaden the literary horizons of Gojri speakers but also enrich the language itself with a broader spectrum of ideas and narratives from around the world.
In addition to literary endeavors, I played an active role in organizing over two hundred cultural programs in Gojri across India. These programs encompassed a wide range of activities, including literary gatherings, seminars, workshops, and performances. By bringing together Gojri speakers and enthusiasts from various backgrounds, these events provided a platform for cultural exchange, intellectual discourse, and artistic expression.
Furthermore, I took upon myself the responsibility of preserving the rich oral traditions of the Gojri community. This included collecting and documenting Gojri folk tales, folk songs, and other forms of traditional knowledge. By safeguarding these valuable aspects of the cultural heritage, I aimed to ensure that they continue to be passed down through generations, contributing to the identity and vibrancy of the Gojri culture.
In short, my twenty-year tenure as the Editor of the Gojri Wing at the Jammu and Kashmir Academy of Art, Culture, and Language has been marked by a deep commitment to the preservation and enhancement of the Gojri language and culture. Through the compilation of books, translation projects, cultural programs, and the preservation of oral traditions, I have strived to leave a lasting impact on the Gojri community and contribute to the cultural legacy of the region.
4. Your research in tribal studies and socio-economic problems of tribals is commendable. Could you discuss some of the most pressing socio-economic challenges faced by the tribal communities in North-western India, and what measures do you propose to address them?
Answer: The most pressing and critical issue faced by tribal communities, particularly those who lead a nomadic pastoral lifestyle, is the matter of land. This issue has become increasingly urgent as the available land for these communities continues to shrink over time. The very livelihood of tribal people, which is intricately tied to animal husbandry, hinges on their access to land for grazing purposes. The symbiotic relationship between these communities and the land they rely on is central to their cultural identity and economic sustainability.
Nomadic pastoralists heavily depend on their animals for sustenance and economic stability. The well-being of these animals, in turn, relies on the availability of sufficient grazing land. As land becomes scarcer due to urbanization, industrialization, and other developmental activities, these tribal communities find themselves confronted with a dire challenge. The reduction in grazing land directly impacts the health and livelihoods of both the animals and the people who rely on them.
Adding to this struggle is the phenomenon of declining nomadic practices in the face of globalization. Traditional ways of life and cultural practices are being eroded by modernization, external influences, and changing economic dynamics.
Another significant hurdle is the absence of robust markets for the products that these tribal communities derive from their livelihoods. Whether it's dairy products, textiles, or handicrafts, the lack of access to viable markets deprives these communities of fair economic opportunities. Without proper avenues to sell their goods, they are unable to fully realize the economic potential of their traditional practices.
Furthermore, the issue of environmental degradation poses an ongoing challenge for migratory tribal communities. As they move with their herds in search of suitable grazing land, they often encounter areas that have been adversely affected by environmental factors such as deforestation, soil erosion, and pollution. This not only threatens the well-being of their animals but also disrupts the delicate balance between their traditional lifestyle and the environment.
5. Tribal and customary laws are essential components of indigenous communities' identity and governance. In your research, have you come across any unique or intricate tribal customary laws among the Gujjar-Bakerwal community? How do these customs influence their social structure and decision-making processes?
Answer: It's fascinating for many that maintaining customary laws by Gujjars is equal to maintaining their cultural autonomy, and community bonds that hold their society together. The practice of resolving issues through a Jirga, a community court led by the Muqadam or headman or Mehri – head woman, reflects the deep-rooted cultural and social traditions that guide decision-making processes. This system seems to offer a localized and community-centric approach to resolving disputes and addressing various matters.
The role of the Jirga in settling a range of issues, from land and pasture disputes to marriage matters, highlights the comprehensive nature of its jurisdiction. By entrusting the Jirga with decision-making authority, the Gujjar community demonstrates their trust in their own traditions and local leadership. This practice also speaks to the communal nature of their society, where consensus and collective wisdom are highly valued.
The fact that most issues are resolved within the Jirga and that the community tends to avoid involving external entities like the police or the formal court system unless absolutely necessary showcases a preference for resolving matters internally. This approach likely stems from a desire to maintain their cultural autonomy, preserve their customary laws, and uphold the communal bonds that hold their society together.
While this traditional practice can be effective in many cases, it's also important to consider its limitations and potential drawbacks. Ensuring that these processes uphold principles of fairness, transparency, and justice is crucial.
6. Being an advocate for the preservation of culture and heritage, what initiatives or projects have you undertaken to bridge the gap between modernization and maintaining the traditional way of life for the indigenous communities?
Answer: I have undertaken a variety of initiatives aimed at preserving and promoting culture and heritage, with a particular focus on bridging the gap between modernization and the preservation of traditional ways of life among indigenous communities. Here are some of the key initiatives I have taken:
Audio-Visual Preservation: I have thoroughly worked to document, conserve, preserve and showcase the rich cultural heritage of indigenous communities through various audio-visual means. By creating videos and audio files, I have documented and shared Gojri Folk Songs, Gojri Folk Tales, Rituals, interviews,and various other aspects of tribal culture and heritage. These recordings are available on my platforms (–JAVAID RAHI -) such as YouTube, Facebook, Spotify, Apple Music, Amazon Music, and others. As a result of these efforts, my YouTube channel has amassed 255K subscribers, and my Facebook page has gained 110K followers. The content I've views has garnered over 60 million views on YouTube alone.
Publication: To further preserve tribal culture, I have authored 12 research books and edited 300 other books that delve into different facets of tribal culture. Through these publications, I have sought to encapsulate and share the richness of their traditions, rituals, practices, and stories, ensuring that their heritage is not lost to time. Further, I have edited 300 (plus) books in Gojri preserving the Language and Culture of Gujjars.
Photographic Archives: With a personal collection of over 1000 rare photographs/ Paintings, I have managed to capture the essence of the tribal communities of Jammu and Kashmir. These photographs/ Paintings provide a visual insight into their daily lives, celebrations, and unique cultural practices, serving as valuable historical documentation.
Artifact Collection: In addition to digital preservation, I have gathered a collection of 2000 artifacts that are intimately connected to tribal life and culture. This assortment includes Tribal jewelry and other items that hold significance within these communities. By curating and conserving these artifacts, I am helping to ensure that the material aspects of their culture are not forgotten.
Through these multifaceted initiatives, I have strived to bridge the gap between the demands of modernization and the need to safeguard the traditional heritage of indigenous communities. By employing diverse mediums such as audio-visual content, publications, photography, and artifact collection, I hope to make a meaningful contribution to the preservation and appreciation of their culture and heritage.
7. Tribal communities often face issues of marginalization and lack of representation. How have you collaborated with governmental and non-governmental organizations to raise awareness about the challenges faced by these communities and advocate for their rights?
Answer: Certainly, there have been a multitude of issues that have arisen, predominantly due to the marginalized status of tribal communities. Following the extension of Indian laws to Jammu and Kashmir in 2019, there has been a noticeable shift towards addressing these issues. Implementation of critical legislation such as the Forest Rights Act of 2006, as well as the SC/ST (Prevention of Atrocities) Act of 1989, has been a positive step towards safeguarding the rights and dignity of these communities. Moreover, the introduction of political reservations in Panchayats and now in J&K Assembly has played a crucial role in empowering tribal individuals.
To raise awareness and ensure the effective implementation of these measures, I have vigorously reached out to even the remotest corners, striving to provide firsthand knowledge and information about new laws. I believe that creating awareness is the foundation for change. While the journey has been ongoing, it's important to recognize that substantial initiatives take time to bear fruit. Navigating complex issues, especially those concerning marginalized communities, necessitates vision, persistence, and a long-term commitment.
As we continue to work towards improving the conditions and rights of tribal communities, it's evident that positive changes are taking root. By addressing these issues head-on and ensuring the dissemination of accurate information, we contribute to a more just and equitable society. While challenges persist, our ongoing efforts are instrumental in shaping a brighter future for tribal communities in Jammu and Kashmir.
8. Your expertise in various fields, including literature, social reform, and tribal studies, may have led to overlapping interests and projects. Can you share an instance where you seamlessly integrated your knowledge and skills from these different areas to bring about a significant positive change for the indigenous communities?
Answer: Absolutely, to bring about a substantial and positive transformation within indigenous communities, I have formulated a comprehensive 5-tier strategy that includes various aspects of support and empowerment:
Direct Engagement and Assistance: The foundation of my strategy involves direct engagement with the indigenous communities especially Gujjars–Bakerwals. I organize meetings to understand their needs, aspirations, and challenges. By offering guidance and assistance, I aim to help them achieve their goals and resolve pressing issues that they face. This hands-on approach ensures that their voices are heard and their concerns are addressed effectively.
Engaging with Authorities: Recognizing the importance of advocacy and systemic change, I personally engage with dignitaries and government officials. Through correspondence and documentation, I provide pertinent information to the government machinery, shedding light on tribal issues that require resolution. By bridging the gap between communities and authorities, I contribute to a more informed decision-making process.
Legal Support and Advocacy: Legal battles can be crucial for safeguarding tribal rights. I actively support indigenous/ Tribal communities by assisting them in their court cases through the District Legal Service Authority/ State Legal Service authority. Personally participating in cases as a party, I have been involved in significant legal battles. For instance, in a notable case related to illegal encroachment in J&K High Court, I protected tribal who owned Rights on Forest land under the Forest Rights Act of 2006 so I defended tribal rights in courts.
Educational Videos and Resources: To empower tribal communities with knowledge, I create informative videos. These videos guide them on various government schemes, the Forest Rights Act, and other relevant laws. Additionally, I provide essential forms and documents free of cost, ensuring that the communities are well-informed and equipped to navigate bureaucratic processes.
Accessible Online Support: Recognizing the importance of technology in today's world, I extend online support to tribal communities. Whether through messages, calls, or other digital means, I'm committed to being easily accessible to them. This approach allows for continuous communication, support, and guidance, regardless of geographical barriers.
This holistic strategy underscores my commitment to the well-being and empowerment of indigenous communities. By addressing their immediate needs, providing legal advocacy, spreading awareness, and maintaining open lines of communication, I strive to foster positive change and elevate the status of these communities in a meaningful and sustainable manner.
9. Writing in multiple languages must have exposed you to different literary traditions and perspectives. How has this linguistic diversity influenced your writing style and the themes you explore in your literary works?
Answer: Indeed, I assume various roles that reflect my diverse interests and passions. As an author, I have ventured into multiple languages, embarking on a linguistic journey that spans Urdu, English, Gojri, and Punjabi. This linguistic exploration allows me to engage with different audiences and express my ideas in varied ways. I embrace the roles of a researcher, poet, and critic, each facet contributing to my many-sided engagement with the world of literature and knowledge.
To manage my diverse roles effectively, I strictly allocate my time on a daily basis and strict on that. Mornings are dedicated to the art of poetry, where I immerse myself in the creative process, weaving emotions and experiences into verses. During the evening hours, I change into the realm of research, crafting articles that contribute to the discourse in various fields.
Further, I engage with a diverse array of subjects, spanning from the tribes of India to the intricate dynamics of caste, and from the realms of poetry and prose to the spiritual realms. This practice enriches my understanding, fuels my creativity, and provides me with a broad perspective that enhances my roles as an author, poet, and critic.
In wearing these various hats, I find fulfillment in the diversity of experiences and insights that each role brings. It is through this eclectic blend of activities that I am able to contribute meaningfully to literature, research, and the broader discourse.
10. Given the rapidly changing world and the impact of globalization, how do you envision the future of indigenous cultures and languages in North-Western India? What steps do you believe are crucial in safeguarding their rich heritage and ensuring its continuity for future generations?
Answer: The rapid pace of globalization and technological advancements has posed a significant threat to numerous languages, with many tribal languages now facing the risk of endangerment. However, there are essential strategies that can be employed to safeguard these languages and preserve the rich cultural heritage they represent.
One of the most effective methods is the ‘active practice of culture’ within tribal communities. By embracing and practicing their cultural traditions, including language, customs, rituals, and arts, tribal communities can ensure that their distinct identities remain alive. This involves passing down knowledge from elders to younger generations, engaging in cultural celebrations and events, and integrating cultural elements into daily life. I requested Gujjars to identify a day in a marriage party and on that day everybody to wear ethnic dresses, jewelry etc.
Government support plays a pivotal role in Language development efforts. Initiatives such as funding language preservation projects, promoting the inclusion of tribal languages in education, and recognizing the importance of cultural diversity through policies can significantly contribute to the revitalization of tribal languages.
Tribal writers, intellectuals, and elders are also integral to the preservation of these languages. Their efforts in documenting oral histories, creating written materials, and sharing their linguistic expertise can go a long way in ensuring that tribal languages are not lost to time.
Media, including radio, television, and online platforms, provide a powerful avenue for promoting tribal languages. Broadcasting programs, shows, and content in these languages can help in their widespread dissemination and encourage their use.
Educational institutions have a crucial role to play as well. By incorporating tribal languages into school curricula and creating language learning programs, these institutions can instill a sense of pride and importance in the younger generation regarding their cultural heritage.
The J&K Board of School Education is doing well on this side. In J&K they prepared books in Gojri upto 10 Standard for Gojri-speaking children. Institutions within tribal communities, such as cultural centers and community organizations, can facilitate the practice and propagation of tribal languages. These spaces can serve as hubs for language workshops, cultural events, and interactions that encourage the use of tribal languages.
In conclusion, the preservation of tribal languages and culture hinges on a multi-faceted approach involving active cultural practice, government support, community involvement, media, and education. By collectively embracing these strategies, we can work towards safeguarding these valuable linguistic and cultural treasures for generations to come.