In the 1980s, water was first sealed off into enclosures, to begin commercial shrimp farming. A 1994 government order, arbitrarily passed without discussion, declared the entire coast available for shrimp farming. Farmers were ousted from their land, becoming internal refugees who turn to day labor. Men and women had numerous occupations in the old marshland. But now, only a few people are needed for shrimp farming.

Once, local plants such as Beulo, Chhamna, Bhotka, Narargoaj, Chechoa, and Kachury would rot in rainy season and mix with the earth, releasing a rich diversity of plant and crops: Lalgeti, Khajur Chhari, Germuri, Hogla, Dadshail, Meligour, Horkocha, Jhingeyshail, Banshphul, Dudhemota, HoldeyBbatali, Koijuri, Gopalbhog, Chotna Khajurchhari, Chaprail, Boyangoti, Katarangi, Ashfal, Sholir Pona, Nona Balam, Narikel Muchi, Porbot Balai, Ghunshi, Panbot, Pankhagi, Kakshil, Dheukamini, Begun Bichi, Taal Mugur, Boyar Baat, Balam, Akanda, Motageti. But the beginning of the end was the so-called green revolution, invented by the International Rice Research Institute and CGIR. Hybrid seeds and high yield Ufshi rice flexed commercial muscle, ousting local rice varieties. Shrimp farming followed, bleeding the ploughing lands and permanently destroying the fish habitat. Bowal, Bain, Beley, Mourala, Shol, Koi, Chang, Betla, Falui and many other species of fish faced extinction from the brine onslaught. Shedding their memories like feathers, the local birds flew away forever. No more would we see the Bali Haash, Pankouri, Kingfisher, Kaath- Moyur, or Chandana. Once famous for quality dairy products like sweets, curds, ghee, the entire area is now devoid of livestock.

In the southwest region, the air is heavy with brine. The entire Shrimp enclosure area is becoming unbearably hot. In the summer days, sweat vanishes, living white marks from dry salt on skin.Tigers find forests empty of food and are forced to enter human localities. People in forest localities are also fleeing, to the towns, to the unknown, all in search of work. The Farakka Dam in the upstream area has accelerated the invasion of salt and silt, damaging the mangrove forest itself. The Sundari trees that give the forest a name are dying. The Shulo, a unique forest specimen, cannot reach the dazzle of sunlight because of muddy water.

Six million people are going through a disaster caused by lack of fresh water. But shops are selling bottled water along with soft drinks like Coca Cola and Pepsi. It seems there will be no fresh water for public use, except in bottles manufactured by corporations like Vivendi, Thames, Ondeo, Pepsico, Kona Nigari and others. Water is a crucial political commodity, which can be used to control a state and its people. There is no end to World Bank, Asian Development Bank and donor funded water projects, but the knowledge, decisions or demands of local people are never considered in these mega projects.

But the people continue their historical survival process even in midst of devastation. By adopting indigenous methods, such as preserving rainwater, filtering water or collecting the flow of fresh water. They devote prayers to local mythical figures like Khowaz Khizir, saint of water; Ganga, goddess of river; and Bonbibi, protector of the forest. In local philosophies there are also embedded clues to regain lost resources of fresh water. In a changing climate world, we must pay heed to the alternative knowledge and perspective of indigenous people. Water is not just an unquestionable commodity, but also a part of living. Until the state can recognize water as life, these practices of destroying fresh water will continue and people’s sovereign rights over water will not be established.

Text: Pavel Partha. Translation: Naeem Mohaiemen

Click to Comment