sent by Ahsan Wagha

Livelihood, Cultural and Political Rights of indigenous peoples of Indus (IPI)

These indigenous groups have survived a continuous colonization of their livelihoods and stigmatization of their cultural identities by the state. They need and deserve political and legal advocacy as well as cultural appreciation for social pride. With these objectives, DAMAN Development Organization is working with the indigenous peoples of Indus (IPI), for land, livelihood and cultural rights. These riverine communities demand rights over riverine lands, fish and forests which they live on for centuries.

Why to support Indigenous Peoples of river Indus (IPI) – few observations:
DAMAAN’s decision to research and advocate for indigenous peoples’ right to livelihood and culture was not project oriented; instead it was a process of inspiration and realization spread over six years long informal and formal relationship with these indigenous riverine peoples. These inspirations were based on following observations:

i. These indigenous peoples still follow a set of traditions / norms which make them responsible and caring towards their ecologies / ecosystems and environment.
ii. For many decades, these people live at the mercy of neighbouring landlords, with no right to fish, forest, land and shelter.
iii. The have a culture of gender equality, sharing of work and benefits, democracy and justice, celebrations, singing and dancing. However, loss of their traditional livelihoods (fishing and crafting) and hence their increasing dependence on the neighbouring Muslim communities pose serious threat to culture of gender equality culture.
iv. Contamination of river Indus and Drinking water crisis: The urban centres situated on the banks of river Indus are continuously contaminating its waters. For example, the city government of Dera Ismail Khan (a city of 0.8 million) discharge millions tons of effluents into river Indus through four big nullahs at a point - the Khials living on Thal Baloo Raam no option, but either to drink this contaminated water and suffer new stomach ailments or go miles to fetch water from hand pumps – again this new assignment (work load) goes to women.
v. Zero education – no education, no support and learning opportunities, except the religious education in mudarsas (religious schools). Therefore, they have become a breeding land for Islamic preachers; everyday groups of bearded men visit them to preach them how to become good Muslims.
vi. The women are more interested in education. Most of the women wish that if they were able to give their girls some different lives by giving them education.
vii. They look scared of written words and laws, and of urbanites, and therefore, take quite some time to trust the visitors and mix with them.

Background:
A substantial number of communities of Indus continue living a pattern of shifting and settling between contours of the river bed and the riverine forests. This shifting was, however, always defined, planned, and cycled along and across certain ecological zones (rivers, forests, rangelands, cropping zones etc.), and hence were their rights and responsibilities defined and established. They were well positioned with the settled communities through a fair exchange of fish, crafts and boat-services in these shifts.

The mapping and census(ization), the 19th century move of registration and revenue, resulted in total disappearance in some cases and marginalization in other of these indigenous communities. The story of some of these indigenous communities namely the Kihals, and Mors is only unfolding now. They live along river Indus and make their livelihood from fishing, crafting and seasonal harvesting in the cropping zones.

Area:
The territory and livelihoods of these indigenous peoples lies within the 170km long, 15km wide strip of Indus basin between latitude 30--32˚ N and longitude 71--72˚ E in the districts of Dera Ismail Khan (NWFP), Layaah and Dera Ghazi Khan (South Punjab).

Population size:
Because they were never counted by the census organization, there is no information about their size. According to their own articulation population was estimated as being 40,000-45,000 between Chashma Barrage and Taunsa Barrage.

Post-colonial citizenship policies
The post-colonial administrations in Pakistan documented these indigenous groups as ‘shifting population’ and never bother to count them as citizens – thus 90% of them do not have National Identity Cards (NICs), the basic document of citizenship in Pakistan.

They are never entertained in the ‘house-count’ and ‘head-counts’ of Census and, therefore, not considered in any development and welfare scheme. No right to Fish and Forests, No Land to live on, No Education, No Health facilities. Because, they are not issued national identity cards (NICs), the basic citizenship document, they can not safely travel outside the riverine area. They can be arrested anywhere simply for not having any proof of identity. They can not appear as witness in a court of law, or as litigant at a police station. These indigenous groups of Middle Indus valley thus live a life of ‘non-citizens’.

Cut on livelihoods
The Indus Basin Treaty-1960 between India and Pakistan and subsequent reliance on and development of the Indus waters (dams, barrages and canals) subsequently cut their livelihood, mobility and their socio-cultural and spiritual bonds. Allotment of riverine lands to immigrants, development of dams and canals, contracting the fish to private sector and clearing of forests for corporate cultivation have so far cut the livelihood of these indigenous peoples of almost 60-70 % in terms of food, shelter and their capacity of service and commodity exchange with.

& its impact on Women ~ from artisans to beggars
Reportedly, distribution of work and its benefits between Kihal and Mor women and men had been quite fair in the past. The major livelihood making activities, namely harvesting of Kanb and Kanh, weaving of baskets, cages and ropes, and hut making were done by women and men together.

However, due to cut on their traditional livelihoods, a lot of these families found ‘begging alms’ as the only available option fulfill their food requirements. Although giving and taking alms was a centuries old traditions, but it was limited to particular season or situation e.g. during wheat harvest season or in the time of drought. Then it was not a women’s business. But now it is purely women’s job and spread over the whole year.

Increase in begging alms has affected women in three terms: One, begging replaced the traditional ‘creative’ work (weaving baskets, cages and ropes) and turned the women from artisans into beggars. Now the little left creative work is mostly done by men. Two, it has exposed women to sexual harassment and violence while begging in the neighbouring markets and streets. Third, women have to leave their children even the minors back in huts when they go for begging in the nearby markets or towns.

Safe Drinking Water
Living on the banks of river Indus, the Kihals and Mors had no problem of ‘access’ and ‘quality’ of drinking water. However, discharge of urban effluents into the river Indus is fast contaminating the Indus waters. The water near the banks is becoming stinky, a heaven for mosquitoes and bringing new health problems for these indigenous peoples, particularly women and children.

Currently, these riverine people have to fetch drinking water from the water-taps or hand-pumps far away. This additional assignment adds to women and girls’ work-load. These communities now demand hand-pumps installed at their abode on the river banks.

Health
Oral testimonies and survey on Kihals and Mors’ health show a clear rise in new diseases, and a sharp decline in their ability of self-treatment. The main factors identified behind this are:

One, contamination of river Indus has brought new diseases like ‘acidity’ and increased rate of headache. Two, in past, they used to have their own medicinal knowledge and practices. However, most of the plants, birds or fish which they used for medicinal practices are now either extinct or under administrative control.

Diminishing of traditional medicinal knowledge and practices has made them dependent on modern health services which are not available to them. Women, with no reproductive health (RH) facilities, and children without vaccination, are the worst victim of this health-crisis.


Shift in belief system
“We are confirm Muslim just like you and recite the same Qalma. If you (Sarkar, the government) provide us education, we will recite and understand Quran. Please provide our women and children with education, and also please don’t pollute the river with the city effluent and shift the affluent drains to somewhere else ”, said Sona Kihal in emotional but confident tone when responding to remarks from a participant (that Kihals still eat food which is forbidden in Islam), during the first ever meeting of Kihals with the concerned councilor, on 30th April 2005, Rose Hotel, D. I. Khan.

In the past, instead of following one single religion in strict, the Kihals had a flexible system of believes. Although the stigmatization of their identities, believe systems and food habits dates back to the arrival of Islamic influences in the region, it became ‘unbearable’ in the newly established Islamic Republic of Pakistan as Islamic state (the partition of Indian sub-continent in 1947). Interestingly, when it became inevitable for them to adopt to Muslim practices, these indigenous people chose to follow comparatively secular school of interpreting Islam - they chose Hazrat Imam Shaafi (one of four Imams, scholars and interpreters of Islamic Sharia, each resulting in a sect), founder of Shaafi sect, who contrary to other three Imams, consented or explained that in times of prolonged hunger people can eat that sea food which is prohibited in Islam for daily life.

& its impact on women: In the near past, Kihal and Mor women, compared to women in neighbouring Muslim communities, enjoyed equal status with their men. However, due to their increasing dependence on neighboring Muslim population, Kihal and Mor men are fast adapting to Muslim practices and life styles. They now call themselves as Sheikhs (new Muslims), and want their women to put scarf and be at home.

Registration as citizens
While the government of Pakistan claim success towards women's political empowerment (17% representation in assemblies and 33% representation in districts governments), the Kihal and Mor women and men are still deprived of their right to vote and opinion. They are not issued National Identity Cards (NICs).
Last year, 2005-06, DAMAAN Development Organization, supported by DFID, launched a campaign to register these people for NICs. Registration of the indigenous people for National Identity Cards (NICs) is a lot tricky. National Database Regulatory Authority (NADRA) usually ask for some documentary proof of residence e.g. school leaving certificate, birth certificate etc. The indigenous minorities have none of such documents. When discussed the situation with NADRA staff, they argued that these people are not eligible for NICs as they live a pastoral life and so keep shifting. Responding to this comment at a NADRA Centre, Ghulam Haider Kihals from Thala Baloo Ram, argued, “ We used to shift along / across the river Indus, and Thal desert, but the dams, barrages and canals have locked us in little pockets (areas). Now we can not shift a great deal; instead we usually remain in union councils, tehsil council and district council boundaries. Thus we need National Identity Cards, to participate in elections”.

Education
Kihals and Mor do not have education facility. The increasing dependence on neighbouring communities, has made them learn that education is a must for any socio-political improvement in their lives. These groups now enthusiastically express their aspirations and desire for their children’s education. Some Kihal families tried to send their children to schools, but it could not do well, for the reasons that children from mainstream communities humiliate and beat Kihal children. Alternately, some of them send their children for religious education in the nearby mudarsa (religious schools).

Achievements:
For the last one year, DAMAAN is continuously raising the issues of these indigenous peoples with the civil society and motivating human rights friends and organizations to support early education of the Kihals children. These efforts brought results when some local human rights friends managed to support one teacher’s salary. Thus a school with one teacher is providing education to one hundred Kihal children, at Thala Baloo Raam since April 2006. This development, though little in visibility, but significant in terms of impact:

i. This would engage the Kihals children in learning activities, which otherwise had no other option but to wander in streets, thus vulnerable to sexual abuse.
ii. Soon, theses children would join their parents in their peaceful struggle for their right to life and identity.

Priority areas:
After six years informal and formal research and advocacy, DAMMAN has prioritized following areas to support indigenous peoples:

i. Registration of Kihal women, men and children as citizens and voters. (DAMAAN has so far registered 480 of Kihals as citizens and voters).
ii. Campaign to eliminate contract system on fishing, and advocate for indigenous peoples right to fish, as well as their right to riverine land and forests.
iii. Campaign to stop the contamination of river Indus with the city effluents.
iv. Publishing a newsletter and developing a website to inform the concerned policy actors about the situation of indigenous and tribal people in the area.
v. Provision of hand pumps on rive banks, which cost little money.
vi. Education of Kihal children: DAMAAN has been successful in influencing local youth and human rights acitivists to support Kihals education – so far, few local citizens in D I Khan have successfully managed a teachers’ salary for Kihals children, while DAMAAN has provided a shed as learning abode. A human rights activist, working in Plan International, Pakistan, has offered to support a teachers salary for another school for Kihals children; we hope to start this 2nd school by December 2006.
vii.

Issues raised by Indigenous minorities of Indus:
During a recent cultural and livelihood festival these groups raised following issues:

i. Construction of dams and canals is continuously looting Kihals and Mors of their livelihoods. Therefore, no further cut on Inuds.
ii. The government shall abolish the contract system on fishing, and acknowledge Kihal and Mors’ right over fish.
iii. The local landlords encroach the riverine lands and do not allow the community to set kulis (huts) and harvest kaanb to make baskets (the household crafts).
iv. The government should allot the riverine and desert land to Kihal and Mor who live on river OR al least declare 3-4 km of lands on each side of the river as commons in use of the indigenous people of river Indus.
v. The indigenous minorities should have their own members / councilors / representatives in district, provincial and national assemblies.
vi. The sanitation waste from the cities is contaminating our river, and our drinking water; now we can not drink the same water flowing in-front of us; we have to go far away to fetch water from hand-pumps.
vii. The indigenous minorities need schools for their children.


****








Indigenous women and men had tradition of sharing their work and rights on equality (Kihals crafting Kanb forest into baskets).







(Kihals crafting Kanb forest into baskets).

Contact: Wasim Wagha
Centre for Indigenous Peoples of Indus (CIPI)
DAMAAN Development Organization
House-723, Street-74, G-10/4, Islamabad (Pak.).
Te: +92-51-2292284
Wasim_wagha@yahoo.com, & damaan123@yahoo.com,