Shifting Cultivation: Zeme Cultural Seed
Shifting cultivation- also known as ‘Jhum’ cultivation or ‘Jhumming’- has been a way of life and there are cogent rea¬sons behind the customs and practices of the Zeme people. The climates, the terrain, their food habits, their needs, their self-reliance— all have a say on shifting cultivation. The whole gamut of Zeme society is interwoven with the means of jhum productions. Since time immemorial, the tribe practices the art of shifting cultivation to sustain family and community economic life, for which reason, the practice of this system of cultivation is considered as a part and parcel of Zeme culture. For this tribe, every festival, religious ritual activity and any other cultural activities are associated with various stages of jhumming operation in all seasons of the year.
In Zeme dialect, shifting cultivation is commonly called as “Himlualu biteube” or simply “Himlualu” which literarily means cultivation in hill slope. In Zeme society, as jhumming lands are owned by community on clan basis as against individual ownership (generally speaking), operational process of jhumming begins with the distribution of jhum lands among different families of the same clan and end with harvesting, threshing and storing. Like in almost all over the tropical world, especially in the hilly tracts of the northeastern region of India, agricultural operations in shifting cultivation in Zeme society are marked by the following stages in association with indigenous customary laws and culture.:
1. Distribution of Jhum land: In Zeme society, as jhumming lands are owned by community on clan basis as against individual ownership, operational process of jhumming begins with the distribution of jhum lands among different families of the same clan. The selection or distribution of jhum plot is done at clan level through dialogue by elders of the concerned clan. For example, the clan of “Nriame” will distribute jhum land among themselves. Similarly, “Newme” clan will share the land owned by them among themselves. The unique practice of jhum land distribution in this society is that distribution is purely temporary. This means that the land allotted to every respective family by the clan is for only one operational process of jhumming after which the family must return the land and be owned again by the whole clan. The same process of sharing, selection and distribution of land will be followed in the next jhum cycle.
2. Inspection of Jhum land: After having been done this first step, the next step is the preliminary inspection of distributed jhum land by male member of family regarding the size of land, type and fertility of soil, etc. The inspection of land, which is locally called as “Helu peube”, is usually done in the months of De¬cember and early January. The fertility of the soil is judged by the colour and texture of the soil and the type of crops to be grown is judged on the basis of landform, climate and the amount of rainfall and sunlight to be received.
3. Slashing of forest: The next process of shifting cultivation is the clearing of forest which begins by late December or early January of the subsequent year and continues till early February. In Zeme, the act or process of clearing jhum forest is termed as “Helu bibe”. In this stage, trees, bushes are slashed and cut up to stump or root level and the branches of trees are lopped off. This process of clearing which takes over a month is labour-intensive-being undertaken with indigenous and primitive equipments like Hekie (Knife or Dao), Nrei(axe), Kepheu(Hoe) etc. The cleared forest is al¬lowed to dry on the field for about a month and is followed by setting of fire termed as “Helu rube” which is usually done by early March. It is a custom of Zeme to prepare “Rachikup-gi” (Hot red chilli cury) on the day of setting fire to ensure complete clearance. After the burning is completed, the un-burnt or partly burnt rubbish are collected in one place for the complete burning and this process is called “Helu rabe”. At this stage, “Keha” (hut) for shelter is also constructed simultaneously.
4. Dibbling and sowing seeds: By now, the ashes are scattered over the ground and “Heta tabe” (dibbling and sowing of seeds) begins in the middle March before the advent of pre-monsoon rain. In Zeme Society, the dibbling and planting of seeds is a job of the both male and female members of the family. While dib¬bling the seeds, bamboo made basket called “Kanphu” is used to carry seeds and is tied on the waist. The Jhummias walk over the field with digging tools like “Kepheu” (hoe) or bill-hook in hand, make a hole in the ground, sow a few seeds and cover it over with soil.Variety of crops like Cheu (rice), Rachi (Chilli), Magiene (pumkin), Kebeu (ginger), Ntam (Maize) and other varieties of vegetables are dibbled on the same plot.
5. Weedings: After sowing the crop, at the ad¬vent of rains, the seeds begin to sprout and after few weeks the process of weeding called “Helu mabe” begins. Thus, late May to August is the period of busy weeding season. Weeding is again done by using simple tools like “Nkhoine” (sickle), hoe and knife.
6. Harvesting, threshing and storing: As crops of jhum are nearly ripe but are yet to be fully matured to harvest, there is steep competition among jhumias, the birds of the air and the beasts of the land for crops. To win the competition, jhumias have to frighten their opponents by shouting at the top of their voice by moving up and down, left and right across the jhum field. Usually, the fight continues for a period of two or three weeks still crops are fully matured to be harvested. This operational stage is known as “Nrui-Kuabe”. Once the fight is over, “Helu-getbe” (harvesting) starts from the month of early September. It is again a customary practice of Zeme to observe harvesting ceremony at both family and community level for bumper harvesting. At family level, the event is called “Hemeu Kezapbe”and is celebrated by cooking chicken curry and prayer. At community level, the same event is called “Helei kachi-ngi” which literarily means the festival of new crop and the event is marked by prayer from the elders. With this ceremony, harvesting begins which continues for two or three weeks. After harvesting, threshing (Beube), storing (Pungbe), merrymaking (Teu sak ze sau kan tak be hi), fallowing (Hebau) are the next steps to be followed. With this, one particular jhum cycle of activities is completed.
Cropping pattern in shifting cultivation: The Zeme Naga follows a mixed cropping pattern for raising various crops in jhum field like many other communities of hill tribes. Thus, they produce large variety crops from the same field and these include foodgrains (Hemeu), vegetables (Gineu) and cash crops. The most common crop of ‘Jhummias’ are Rice, maize, beans, tapioca, yam, sweet potato, ginger, tobacco, chillies and leafy vegetables.
History tells us that the Zeme occupied world was a glorious land of thick forest that offered diverse set of habitats for plants, animal and micro-organisms. However, shifting cultivation is found to be one of the greatest threats to the rich biodiversity of Zeme land forest, destroying about hundred of hectares annually. Though Jhumming is the main Source of livelihood for the tribe of Zeme as it supplies the tribe of jhumming families with food, firewood, medicines, but at the same time, afford must also be made to retain the past glory of our mighty forest land popularly known by its rich fauna and flora. In the light of this, long term objective should be to de¬velop alternatives to shifting cultivation that are ecologically sound, economically feasible, and culturally acceptable.
Kelum
Kuizebe Nriame
Shifting cultivation- also known as ‘Jhum’ cultivation or ‘Jhumming’- has been a way of life and there are cogent rea¬sons behind the customs and practices of the Zeme people. The climates, the terrain, their food habits, their needs, their self-reliance— all have a say on shifting cultivation. The whole gamut of Zeme society is interwoven with the means of jhum productions. Since time immemorial, the tribe practices the art of shifting cultivation to sustain family and community economic life, for which reason, the practice of this system of cultivation is considered as a part and parcel of Zeme culture. For this tribe, every festival, religious ritual activity and any other cultural activities are associated with various stages of jhumming operation in all seasons of the year.
In Zeme dialect, shifting cultivation is commonly called as “Himlualu biteube” or simply “Himlualu” which literarily means cultivation in hill slope. In Zeme society, as jhumming lands are owned by community on clan basis as against individual ownership (generally speaking), operational process of jhumming begins with the distribution of jhum lands among different families of the same clan and end with harvesting, threshing and storing. Like in almost all over the tropical world, especially in the hilly tracts of the northeastern region of India, agricultural operations in shifting cultivation in Zeme society are marked by the following stages in association with indigenous customary laws and culture.:
1. Distribution of Jhum land: In Zeme society, as jhumming lands are owned by community on clan basis as against individual ownership, operational process of jhumming begins with the distribution of jhum lands among different families of the same clan. The selection or distribution of jhum plot is done at clan level through dialogue by elders of the concerned clan. For example, the clan of “Nriame” will distribute jhum land among themselves. Similarly, “Newme” clan will share the land owned by them among themselves. The unique practice of jhum land distribution in this society is that distribution is purely temporary. This means that the land allotted to every respective family by the clan is for only one operational process of jhumming after which the family must return the land and be owned again by the whole clan. The same process of sharing, selection and distribution of land will be followed in the next jhum cycle.
2. Inspection of Jhum land: After having been done this first step, the next step is the preliminary inspection of distributed jhum land by male member of family regarding the size of land, type and fertility of soil, etc. The inspection of land, which is locally called as “Helu peube”, is usually done in the months of De¬cember and early January. The fertility of the soil is judged by the colour and texture of the soil and the type of crops to be grown is judged on the basis of landform, climate and the amount of rainfall and sunlight to be received.
3. Slashing of forest: The next process of shifting cultivation is the clearing of forest which begins by late December or early January of the subsequent year and continues till early February. In Zeme, the act or process of clearing jhum forest is termed as “Helu bibe”. In this stage, trees, bushes are slashed and cut up to stump or root level and the branches of trees are lopped off. This process of clearing which takes over a month is labour-intensive-being undertaken with indigenous and primitive equipments like Hekie (Knife or Dao), Nrei(axe), Kepheu(Hoe) etc. The cleared forest is al¬lowed to dry on the field for about a month and is followed by setting of fire termed as “Helu rube” which is usually done by early March. It is a custom of Zeme to prepare “Rachikup-gi” (Hot red chilli cury) on the day of setting fire to ensure complete clearance. After the burning is completed, the un-burnt or partly burnt rubbish are collected in one place for the complete burning and this process is called “Helu rabe”. At this stage, “Keha” (hut) for shelter is also constructed simultaneously.
4. Dibbling and sowing seeds: By now, the ashes are scattered over the ground and “Heta tabe” (dibbling and sowing of seeds) begins in the middle March before the advent of pre-monsoon rain. In Zeme Society, the dibbling and planting of seeds is a job of the both male and female members of the family. While dib¬bling the seeds, bamboo made basket called “Kanphu” is used to carry seeds and is tied on the waist. The Jhummias walk over the field with digging tools like “Kepheu” (hoe) or bill-hook in hand, make a hole in the ground, sow a few seeds and cover it over with soil.Variety of crops like Cheu (rice), Rachi (Chilli), Magiene (pumkin), Kebeu (ginger), Ntam (Maize) and other varieties of vegetables are dibbled on the same plot.
5. Weedings: After sowing the crop, at the ad¬vent of rains, the seeds begin to sprout and after few weeks the process of weeding called “Helu mabe” begins. Thus, late May to August is the period of busy weeding season. Weeding is again done by using simple tools like “Nkhoine” (sickle), hoe and knife.
6. Harvesting, threshing and storing: As crops of jhum are nearly ripe but are yet to be fully matured to harvest, there is steep competition among jhumias, the birds of the air and the beasts of the land for crops. To win the competition, jhumias have to frighten their opponents by shouting at the top of their voice by moving up and down, left and right across the jhum field. Usually, the fight continues for a period of two or three weeks still crops are fully matured to be harvested. This operational stage is known as “Nrui-Kuabe”. Once the fight is over, “Helu-getbe” (harvesting) starts from the month of early September. It is again a customary practice of Zeme to observe harvesting ceremony at both family and community level for bumper harvesting. At family level, the event is called “Hemeu Kezapbe”and is celebrated by cooking chicken curry and prayer. At community level, the same event is called “Helei kachi-ngi” which literarily means the festival of new crop and the event is marked by prayer from the elders. With this ceremony, harvesting begins which continues for two or three weeks. After harvesting, threshing (Beube), storing (Pungbe), merrymaking (Teu sak ze sau kan tak be hi), fallowing (Hebau) are the next steps to be followed. With this, one particular jhum cycle of activities is completed.
Cropping pattern in shifting cultivation: The Zeme Naga follows a mixed cropping pattern for raising various crops in jhum field like many other communities of hill tribes. Thus, they produce large variety crops from the same field and these include foodgrains (Hemeu), vegetables (Gineu) and cash crops. The most common crop of ‘Jhummias’ are Rice, maize, beans, tapioca, yam, sweet potato, ginger, tobacco, chillies and leafy vegetables.
History tells us that the Zeme occupied world was a glorious land of thick forest that offered diverse set of habitats for plants, animal and micro-organisms. However, shifting cultivation is found to be one of the greatest threats to the rich biodiversity of Zeme land forest, destroying about hundred of hectares annually. Though Jhumming is the main Source of livelihood for the tribe of Zeme as it supplies the tribe of jhumming families with food, firewood, medicines, but at the same time, afford must also be made to retain the past glory of our mighty forest land popularly known by its rich fauna and flora. In the light of this, long term objective should be to de¬velop alternatives to shifting cultivation that are ecologically sound, economically feasible, and culturally acceptable.
Kelum
Kuizebe Nriame
