Selected Poems from Mahadev Toppo’s Lesson from Forest and Mountain: A
Translation and Its Role in Part of Jharkhand’s Green Politics
Hare Krishna Kuiry
PhD Research Scholar
Department of English
Ranchi University
Ranchi,
Jharkhand, India
Abstract:
Jharkhand is an
eastern state of India. Jharkhand word comprises with Jhar and Khand. Jhar
means forest or bush and Khand means land. Therefore land of the forest is a
beautiful signifier of Jharkhand. There are thirty-two tribal groups in
Jharkhand. They have their own language, identity, culture, tradition and
customs. Some of them are extinct and some are on the verge of extinction. It
separates from Bihar state in 2000 and after two decades tribal people are
still struggling for their identity, religion, Jal (water), Jungle (forest) and Jamin (land).
Mahadev Toppo
(1954, Ranchi) is a Hindi Adivasi1
writer from Jharkhand. His mighty pen raises the voice about the Adivasi issues. Issues on Jal, Jungle, Jamin, their endangered languages and Adivasi identity crisis are the subject of his writings. He
himself belongs to Oraon tribe. He has written many poems, short stories, plays
etc in Hindi and Kurukh2 language. Mahadev Toppo’s very recent
translated book, Lessson from Forest
and Mountain becomes the representative of Adivasi voice of Jharkhand. It is a collection of forty-four
poems that is translated by Santosh Kumar Sonkar in 2020.
This paper deals
with a critical view of the poet’s expressions. It also focuses on the part of
green politics that is conveyed by the spiky lines of Mahadev Toppo’s poems.
Keywords:
Adivasi, Green Politics, Jharkhand, Lessson from Forest and Mountain,
Nature
Introduction
Two decades before the birth of a new state, Jharkhand was a significant
milestone. It carved out form the large state, Bihar on 15th November, 2000.
Among the many reasons of this political change, one was for greater autonomy
and recognition of the tribal people’s distinct cultural identity and socio
economic needs. But they are still struggling for their khan (food), paan (drinks)
and sthan (shelter) those are the
basic to live. Jharkhand is a home of thirty two tribal groups. They are
diverse in their languages, tradition, culture and livelihood. However, a
common thread among them is their relationship with nature. They view nature
not merely as a resource to be consumed but as a living entity with every
element being alive. This perspective instils a sense of responsibility for
preserving natural resources, gratitude, and coexistence, all of which are
integral to the tribal way of life.
Asur, Baiga, Banjara, Bhatudi, Bedia, Bhumij,
Binjhia, Birhor, Birjia, Chero, Chick-Baraik, Gond, Gorait, Ho, Karia, Karmali,
Kawar, Kharwar, Khond, Kisan, Kol, Kora, Korwa, Lohra, Mahli, Mal-Paharia,
Munda, Oraon, Parahariya, Santhal, Sauria-Paharia, Savar are the thirty two
tribal groups of Jharkhand. Indian anthropologist Lalit Prasad Vidyarthi
(1931-1985) classified the whole tribal groups of Jharkhand into four
categories, “hunter-gatherer,” such as Birhor, Korwa; “shifting agriculturists”
such as Sauria-Paharia; “simple artisans,” such as Lohra, Mahli; “settled
agriculturists,” such as Santhal, Munda, Oraon, and so forth (Tribals in
Jharkhand). According to the 2011 report Santhal tribe has the largest
population with the Oraon tribe being the second being most populous in
Jharkhand. The Oraon population extends to the neighbouring states of Odisha
and Chhatisgarh. They speak in Kurukh
language that is their native language.
Mahadev Toppo, a
renowned tribal poet from the Oraon community, was born in Ranchi3,
Bihar in 1954. His extensive body of work encompasses poems, short stories,
plays, and more, written in both Hindi and his native language, Kurukh. He has
also explored the realm of cinema, performing in the Nagpuri film
"Baha" as well as in short feature films in Kurukh language such as
"Pahada" and "Edpa Kana (Going Home)." His publications,
"Jungle Pahad ke Path" (a poetry collection) and "Sabhyon ke
Beech Adivasi" (a collection of articles), are pivotal in the Adivasi discourse. "Jungle Pahad ke
Path" has been translated into Santali, Marathi, and Kurukh, and his poems
have additionally been translated into German, Assamese, Sanskrit, and Telugu.
“Lesson from Forest and
Mountain” is translated from Hindi by Dr. Santosh Kumar Sonker, born in
Prayagraj, Uttar Pradesh, in 1983, is an Assistant Professor in the Department
of English and Foreign Languages at Indira Gandhi National Tribal University,
Amarkantak, Madhya Pradesh. He has edited two books: “Dalit Assertion and its
Space in Literature” and “Situating Tribals of India: Culture, Language, and
Self”. As the Coordinator of Palash Tribal Theatre at IGNTU, he has directed
numerous Adivasi cultural performances across India. Dr. Sonker is an
academician, critic, writer, actor, and director. He has authored five plays
and various poems in Hindi. “Lesson from Forest and Mountain” is his inaugural
work in translation.
Lessons from Forest and Mountain and Green
Politics in Jharkhand
"Lesson from Forest and Mountain" is a collection of
forty-four poems translated into English by Santosh Kumar Sonkar in 2020. This
translation originates from the original Hindi poetry collection "Jungle
Pahad ke Path," authored by Mahadev Toppo and initially published in 2017
by Anuugya Books, Delhi-110032. In "Lesson from Forest and Mountain,"
the subtle lament of nature is skilfully rendered into rhythmic words. The
collection addresses a multitude of social, political, and cultural issues,
including deforestation, the marginalization of Adivasi culture, traditions, and philosophy, identity crises,
urbanization, and unemployment. The collection of poems also addresses themes
of ecological wisdom, sustainability, climate action, environmental protection,
and global responsibilities. These elements fall under the umbrella term
"green politics," a pressing topic in the context of Jharkhand.
Green politics is a concept that is also
known as ecological or environmental politics is a political ideology focused
on environmental sustainability, social justice, grassroots democracy, and
non-violence. It emerged in the late 20th century in response to increasing
concerns about environmental degradation, resource depletion, and the impact of
human activities on the planet. John Barry commented about the importance of
the green politics theory and that is quite relevant at present also. He
states, “Of particular importance is the central concern of green theory and
practice to overcome both the separation of ‘human’ from ‘nature’ and also the
misperception of humans as above or ‘superior’ to nature. Green political
theory can be seen as an attempt to bring humanity and the study of human
society ‘down to earth’. (Barry 4)”
Poet, Mahadev Toppo is much concern about the
mother earth who offers all the needs of human beings. He says in his poem
titled, “A Poem”:
I am a poet of the forest,
I would plant trees and poems too.
I am cultivating in this forest and
mountain...
... Yes! As a poet
Saving forests, mountains, rivers,
Trees and plants,
I am
shooting a film on the poetry
From
the camera of pen,
From the rocky grammar of mountain,
From greenery of the greenish language.
(Toppo, 142)
The poet identifies as a steward of nature,
combining environmental activism through planting trees with cultural creation
through writing poems. This suggests an integration of ecological and cultural
regeneration. The act of cultivating not only the land but also creative
expressions (poets, poems, stories) implies that nurturing the environment goes
hand-in-hand with nurturing human creativity and expression. The poet's role in
saving natural elements highlights an active involvement in environmental
conservation. It reflects green politics' core goal of protecting and restoring
natural ecosystems. The imagery of creating a film using a pen, inspired by
mountains and the green language, symbolizes the blending of artistic creation
with natural inspiration. It suggests that art and nature are deeply
intertwined, and that storytelling can be a powerful tool for environmental
advocacy. The poem reflects a deep commitment to environmental stewardship and
a harmonious coexistence between humanity and nature. It emphasizes the
interconnection between cultural creativity and ecological preservation. Poet,
Mahadev Toppo expresses himself as a voice of nature and the voice of whole
tribal communities. At the last cover page of “Jungle Pahad Ke Paath” he
comments “Most of the poems in the collection "Jungle Pahad Ke Paath"
are concise yet courageous endeavours to capture and reflect the inner spirit
of the tribal people.” The poem collection makes aware about the environment
protection and as well as the protection of the tribal communities. Both are
subjugated and gradually become voiceless. The poem “Intelligent Butterflies”
express the pain of the butterflies that is used as a symbolic representative
of nature and tribal people who are struggling for their identity. Green political
movement of Jharkhand silently arises through lines of the poem. It emphasizes
the protection and preservation of natural environments, which are often
threatened by climate change. It also urges to conserve forests, and to protect
biodiversity.
Yes! In the forest of Chhota Nagpur
Butterflies do not come now.
All of them flew away In the valleys
of Kullu Manali...(Toppo, 2020: 161)
The
poem begins by highlighting the migration of the butterflies from the forest of
Chhotanagpur4. It also says that these creatures have migrated to
more fertile and hospitable areas like Kullu-Manali5. The absence of
butterflies can be seen as a metaphor for environmental displacement caused by
deforestation, habitat destruction, and ecological imbalance. The butterflies'
need for flowers, plants, and trees for sustenance reflects the broader
necessity of a healthy environment for all living beings. The poem draws a
parallel between the butterflies' migration and the displacement of forest
dwellers. Despite being repeatedly displaced, the tribal people of Chhotanagpur
remain resilient. The poem acknowledges the inevitability of such displacement
but also critiques the socio-economic and political factors that force these
communities to stay and fight for their survival. A recent report in The
Telegraph online, titled “Butterfly Effect of Lockdown on State Capital,”
discusses this phenomenon:"I have never seen so many butterflies of a
particular species in Ranchi before, and it has made me curious whether they
follow a migration route in this region," said Prabhat, who has been
dedicated to identifying butterfly species in the state since retiring as the
chief general manager (environment) at CCL (Ganguly). Though these are
contradictory statements but it mainly shows the environmental changes of
Jharkhand state."Intelligent Butterflies" serves as a poignant
commentary on environmental displacement, the resilience of indigenous
communities, and the urgent need for environmental justice. It critiques the
exploitation of natural and cultural resources while advocating for a
harmonious coexistence between humans and nature. There is another poem titled
“Pigeons of Perwa Ghagh-1” where poet more concern about the future generation.
In
Perwa Ghagh
Pigeons which were entering in and
flying out of
cove,
Through the fast current
Of waterfall,
Now have gone somewhere else.
Coming generations would not see them;
They will listen only from their
elders...(Toppo, 2020, 109)
Both poems, "Intelligent
Butterflies" and "Pigeons of Perwa Ghagh6," reflect
themes of environmental displacement and loss from a green politics
perspective. The poems express a concern for the future. "Intelligent
Butterflies" suggests that the forest dwellers' continued struggle will
eventually lead to the loss of their cultural and natural heritage.
"Pigeons of Perwa Ghagh" explicitly mentions that future generations
will only hear stories about the pigeons from their elders, emphasizing the
permanent nature of this loss. Both poems underscore the idea that
environmental degradation has long-term consequences that will be felt by
future generations. In "Intelligent Butterflies," butterflies leave
the forest of Chhotanagpur for more hospitable regions like Kullu Manali. This
migration symbolizes environmental displacement caused by habitat destruction
and ecological imbalance. Similarly, in "Pigeons of Perwa Ghagh," the
pigeons that once thrived near the waterfall of Perwa Ghagh have disappeared.
Both poems highlight the impact of environmental degradation on wildlife,
leading to the displacement of species from their natural habitats.
These poems so much relate with “Kora Raji7”
that is the mass migration of the Oraon people. “Kora-Raji” vividly illustrates
how over 6 million tribals, who migrated to Assam and North Bengal centuries
ago and settled near tea estates, have fervently preserved their
"Jharkhandi" identity in the alien land. Interestingly, “Kora-Raji”
is also the name of the locations where the Kurukh-speaking tribals have
settled in these two states, Assam and North Bengal (Verma). Poet, Mahadev
Toppo raises the voice of nature and for own community who are close to nature.
Through the both poems he draws a parallel between the displacement of birds,
insects and the challenges faced by indigenous communities. In
"Intelligent Butterflies," the struggle of the tribal people against
exploitative forces is highlighted. In "Pigeons of Perwa Ghagh," the
disappearance of pigeons symbolizes a broader ecological decline that also
affects human communities. The poems suggest that the fate of wildlife and
human communities are intertwined, and that protecting the environment is
crucial for the well-being of both. From a green politics perspective, both
poems serve as calls to action. They highlight the need for greater
environmental awareness and the importance of preserving natural habitats. The
intelligent decision of butterflies to migrate and the disappearance of pigeons
serve as warnings of the consequences of environmental neglect. The poems
advocate for sustainable practices and the protection of ecosystems to ensure
the survival of both wildlife and human cultures. These poems highlight the
themes of environmental displacement, the impact on future generations, the
interconnectedness of human and wildlife fates, and the need for environmental
awareness and action. They reflect a green politics perspective that emphasizes
the importance of ecological preservation and sustainability.
According to the report by The Global
Forest Watch in 2023, Jharkhand lost 197 hectares of natural forest, which is
equivalent to 193 kilotons of carbon dioxide emissions. In 2010, Jharkhand had
263 square kilometers of natural forest, which was more than 4% of its land
area (Vizzuality). This type of news is so painful for the poet. He expressed
his state of mind through the lines of the Kurukh folk song. It says, “The
whole world sees the fire on the mountain, no one feels the pain in my
heart...(end cover page, Jangal Pahad ke
Paath )”. Poet, Mahadev Toppo challenges the whole concept of
Anthropocentricism in his poem, “Don't Read My Poems”:
If
you are accustomed to look at mountains
With a fixed angle,...
... Kindly don't read my poems.
First, accept these mountains, trees
and forests,
Rivers and waterfalls too
As human beings,
Then, read my poems. (Toppo, 2020, 124)
From a green politics perspective, the
poem serves as a call to re-evaluate our relationship with nature and the
indigenous communities that inhabit these landscapes. The poem begins by
challenging the reader’s habitual, narrow viewpoints toward nature. It
criticizes those who see mountains, trees, and wildlife merely as a backdrop or
resources to be exploited, and who perceive the indigenous people as part of
the forest's fauna. This anthropocentric view reduces complex ecosystems and
cultures to simplistic, utilitarian terms, ignoring their intrinsic value and
interconnectedness. Toppo urges readers to recognize the mountains, forests,
rivers, and the indigenous people not as separate or inferior entities but as
integral parts of a living, breathing system. This plea aligns with green
politics, which advocates for the recognition of the inherent rights of nature
and the symbiotic relationship between humans and the environment. The poem
argues that true understanding and appreciation of these elements can only come
from acknowledging their personhood and intrinsic worth.
Conclusion
The selected poems from Mahadev Toppo’s "Lessons from Forest and
Mountain play a vital role in Jharkhand’s green politics by highlighting the
intricate relationship between environmental health and cultural survival.
Through vivid imagery and poignant narratives, these poems call for immediate
action to address environmental degradation and protect the rights and cultural
heritage of indigenous communities. The Poet’s poignant narratives intertwine
the themes of environmental displacement, cultural resilience, and the
socio-political struggles of indigenous communities in Jharkhand. The poem
suggests that the sounds, voices, and echoes of nature and indigenous cultures
are beyond the comprehension of those who view the world through a narrow,
anthropocentric lens. These elements are described as being "out of
range" of conventional emotional and sensory perceptions, indicating that
a significant shift in attitude and perception is required. Green politics
similarly emphasizes the need for expanding our ethical and sensory horizons to
include non-human entities and ecological processes. Poet Mahadev Toppo
emphasizes the interconnectedness of ecological and human narratives. This
holistic view is central to green politics, which advocates for policies and
practices that respect and protect the environment while also promoting social
justice for indigenous and marginalized communities. It calls for an integrated
approach where ecological health and human rights are seen as mutually
reinforcing rather than conflicting priorities.
Notes
1. The term "Adivasi" is derived from
the Hindi words "adi," signifying "from the beginning," and
"vasi," meaning "inhabitant" or "resident." This
term was introduced in the 1930s, primarily as a result of a political movement
designed to establish a unified identity among the various indigenous
communities in India.
2. Kurukh language is a North Dravidian language
spoken by the Oraon community in East India.
3. Ranchi is the capital of the Indian State
Jharkhand. Prior to the year,2000, it was part of Bihar.
4. The Chota Nagpur Plateau is an elevated
region in eastern India that extends across much of Jharkhand, along with neighboring
areas of Chhattisgarh, Odisha, West Bengal, and Bihar.
5. Kullu is a municipal council town that
functions as the administrative center for the Kullu district in the Indian
state of Himachal Pradesh. Manali, on the other hand, is a high-altitude resort
town situated in the northern part of Himachal Pradesh, India.
6. The word "perwa" means pigeon and
"ghagh" means home, together representing the "House of
Pigeons" within the waterfall. Many people still believe that these
pigeons reside inside the waterfall.
7. "Kora-Raji" is also a documentary
film, produced by Meghnath and directed by Biju Toppo.
Works Cited
Barry, John. Green Political Theory. Queen’s University Belfast, Routledge,
London, 2014.
Ganguly, Achintya. “Butterfly Effect of
Lockdown on State Capital.” Lockdown | Butterfly Effect of Coronavirus
Lockdown on Ranchi - Telegraph India, Telegraph India, Web. 4 May 2020,
<www.telegraphindia.com/jharkhand/butterfly-effect-of-coronavirus-lockdown-on-ranchi/cid/1770359>.
Toppo, Mahadev. Lesson from Forest and Mountain. Academic Publication, Delhi, 2020.
"Tribals in Jharkhand." Official
Website of Jharkhand Police: A Force to Reckon With. Web. 6 Jan. 2023. <https://jhpolice.gov.in/about-jharkhand/tribals>.
Verma, Nalin. In
Kora-Raji, but Identity Still Intact, Web. 29 July 2024.
<www.bihartimes.in/articles/nalin/koraraji.html>.
Vizzuality. “Jharkhand, India Deforestation
Rates & Statistics: GFW.” Forest Monitoring, Land Use &
Deforestation Trends, Web. 29 July
2024.
<www.globalforestwatch.org/dashboards/country/IND/15/?category=undefined>.