Rajabhai Tramta reflects on his life as a Maldhari pastoralist in Chotila, offering a first-person account of herding practices, migration routes, and the ecological rhythms of grassland landscapes. He describes livestock care, selection of grazing areas by season, water access, and the cultural protocols that historically governed shared grazing commons among Rabari families. The interview traces major socio-ecological changes over Rajabhai's lifetime: shrinking grasslands, enclosures for industry and private farming, reduced access to commons, and the declining economic viability of pastoral livelihoods. Rajabhai speaks critically and emotionally about the younger generation's reduced interest in pastoralism, noting the loss of cultural identity as well as practical challenges such as school commitments, aspirations for salaried work, and the heavy labor of herding. The narrative focuses on the deep connection between Rabari identity, livestock, and grassland ecosystems, while also documenting the stresses that threaten to end a pastoral way of life. (00:00:00) Birthplace and childhood with livestock, 4 months of migration to Ahmedabad and Surendranagar, Saurashtra

(00:01:11) Life with Camels and Rajabhai's traditional ecological knowledge about trees that camels feed on

(00:02:16) Rajabhai describes an encounter with a lion

(00:03:18) Describes roles of family members in pastoralism, himself was involved in camel herding during monsoon (00:04:09) Life during migration - uncertain food availability dependent on camel milk and roti, laundry, bathing; describes 4-month long monsoon

(00:05:28) Maldharis looked after each other during migration; describes an instance when a lion hunted 18 goats of a fellow-Maldhari

(00:06:21) Mentions the use of traangdi (a mesh-like holder placed on camel backs to carry essentials of migration) and kaathu (a wooden seat placed on the camel) made of Shisham wood which belonged to his father purchased from a member of the Koli Patel community who also had camels from a village (where currently Rajkot airport is built)

(00:08:25) Describes his father's belief in giving away milk for free to anyone who needs it - the spirit of Maldhariyat

(00:09:23) Describes waterproof raincoat made of sheep wool

(00:10:17) Describes his father's knowledge of medicinal plants used to heal wounds caused during migration, offered medicinal herbs to people who needed it for free

(00:11:37) Medicinal plants knowledge for wounds

(00:14:19) No formal education but learnt from nature but made sure his children attended school

Motibhai Tramta recounts his lifelong work in pastoralism, offering a detailed portrayal of everyday herding practices, from morning preparations and identifying grass quality to reading animal behavior and planning grazing routes. He highlights the cultural knowledge systems of Rabari pastoralism, including respect for shared landscapes, water conservation practices, and unwritten community rules for using grasslands and forests. Motibhai describes major ecological and policy shifts that affected his livelihood: the shrinking of grasslands, and Forest Department restrictions on grazing access. He reflects on the resulting pressures on livestock health, community movements, and household economies. (00:00:00) Pastoral childhood - fun with cattle; Current practice is herding Goats, cows and buffaloes and some agriculture.

(00:01:47) Pastoral children learn skills of herding and livestock maintenance

(00:03:01) Sheep shearing

(00:03:51) Changes in grazing routes - earlier would go to the hills near Reshamiya, Jhalawad and Muli. Getting food during duration was uncertain earlier. Now this has declined.

(00:05:41) 5 of his Maldhari friends would go together for migration earlier

(00:06:09) Narrates an incident of Lakhabapu (his friend) who's camels got lost; complaint was reported in Limbdi Police Station but later they came back on their won

(00:08:15) Wildlife encounters during migration

(00:08:43) Better quality grass earlier during better monsoon season; Maldharis from other regions would come here, Darbars would govern grasslands but open for grazing seasonally

(00:09:33) Speaks about low sighting of Senna uniflora (invasive species) coming up in Reshamiya, it was seen in Kadi not here

(00:10:35) Raatad, faliya - grasses that grew earlier

(00:11:06) Describes an old tree that was medicinal in Bawal gaala

(00:12:08) Medicinal plants - gengda (local name of plant used to heal stomach ache)

(00:14:05) The local milk economy helps sustain life now

(00:14:39) Grasslands coming under the Forest Department and boundaries drawn, Reshamiya-Tramboda village boundaries redrawn;

(00:15:44) Loss of vagda (temporary camping of Maldharis) areas due of land coming under the Forest Department

(00:16:49) Land under forest department has one benefit - it is saved from other encroachment

(00:17:35) Due to an ongoing legal case, the Forest Department does not allow grazing in the contested grassland. Maldharis from Reshamiya were hit by Koli Patels of Tramboda village over boundaries

(00:19:26) Several discussions done but no agreement reached

(00:20:15) Factories came up on the Wakaner road, younger generation of Maldharis in that area prefer working there now

In this oral history interview, Vala Kaka offers a first-person narrative of Rabari pastoral life, recalling childhood memories of setting out with elders on seasonal migrations and learning to interpret landscapes through grass, water availability, and livestock behavior. He describes spiritual connections to the land, rituals, blessings, and a sense of responsibility toward grasslands and animals as integral to herding and identity. The interview documents considerable transformation in grazing patterns over the decades. Vala Kaka explains how government forest demarcations restricted movement and access to lands historically used by pastoralists, leading to increased fines, conflicts, and shrinking migration routes. He reflects on the cultural and livelihood impacts of these changes: weaker inter-household cooperation, reduced livestock numbers, and the younger generation shifting toward education and wage-based work. Throughout, he expresses both pride in pastoral heritage and concern that Rabari identity tied to herding may soon fade.

Satabhai begins by introducing himself and his village, then reflects on his childhood within a pastoral way of life marked by seasonal migration and regular halts along traditional routes. He describes indigenous livestock breeds and household-based care practices, emphasizing how movements of people and animals were closely tied to rainfall patterns. During monsoons, pastoralists relied on walking rather than motorized transport and used traditional rain protection such as Ghughi, made from Panchali duma sheep wool. He discusses food habits and traditional cooking practices during migration, noting that men often took on kitchen responsibilities. Satabhai contrasts earlier sedentary and short-distance migrations with present times, highlighting significant changes in migratory tools, food systems, and lifestyles. Religious beliefs and nature worship were deeply embedded in pastoral life, with deities located along migratory routes and cultural norms that encouraged conservation. Earlier, native grasses were abundant and highly productive, and private grasslands (vidi) could be leased cheaply without scarcity. Traditional tree-cutting practices, including the use of Butea monosperma, were carried out sustainably. Migration decisions were made collectively, with 10–15 households traveling together under the guidance of community leaders. Satabhai notes that grasslands and forests have since degraded, rainfall no longer sustains livestock adequately, and wildlife dynamics have changed, including the later presence of leopards. Dogs were traditionally kept to protect livestock. He recalls a wide variety of native grasses and trees that once existed, many of which were never formally planted but regenerated naturally. Invasive species like Prosopis juliflora have now taken over. He explains the medicinal and daily uses of native plants, including Guggal trees—after which the village of Guggaliyana is named. Thorny plants and species like Euphorbia caducifolia were vital during droughts, while gums from Senegal trees were used for bone health and pain relief, knowledge passed down from his mother. Satabhai describes past practices of making condensed milk, which required large amounts of firewood, and how this has ceased due to better milk prices. He critiques forest department plantation drives for focusing on trees rather than grasses, restricting pastoral access and monitoring traditional grazing areas. He also recounts the history of village forests, the requirement of village head permission, and increasing harassment faced by pastoralists. The narrative concludes with concerns about industrial mining on grazing lands, which provides employment for youth but undermines pastoral livelihoods and traditional grazing systems. (00:00:00) Introduction about his name and village. (00:00:12) Talks about the pastoral way of life during his childhood and growing years; added on halts during migratory routes. (00:00:38) Mentions about indigenous breeds of pastoralism and care-taking practices within the households. (00:01:01) Rain patterns and associated movement of livestock as well as pastoralists during monsoons. No use of motorized vehicles. Use of Ghughi-traditional raincoat made of indigenous sheep- Panchali duma wool during heavy rains. (00:01:43) Food and traditional cooking practices, preferred nutrition and men taking up kitchen-roles during migration. Talks about sedentary and intra-village short migration and how all the migratory practices, tools and food have changed. (00:03:26) Religious deities and associated nature worshipping. Gods and goddesses on their migratory routes. Cultural norms on conservation. (00:04:47) Native grasses were prominent and high productivity in the past. Specific vidi (private grasslands) used to be leased on 100 INR and the productivity was immense and no scarcity happened. Cutting practices of trees such as Butea monosperma and traditional use. (00:06:36) Decision taking on migratory routes and timings along with the clan. 10-15 households used to go together and community leaders used to take the decision. (00:07:34) Grassland and forest practices have changed and no amount of rain can sustain livestock. Leopards were not present. (00:08:31) Practice of dog keeping for warding off animals. (00:09:32) Types of native grasses found earlier. No plantation of native grasses. Prosopis juliflora have taken over. Vernacular names of native trees and their usage in traditional medicinal practices. No usage of Gugli plantation. (00:12:23) Native Guggal trees found in the village, the name of the village takes after the plant name- Guggaliyana. (00:12:45) Use of native thorny plants in drought conditions. Euphorbia cauducifolia as firewood use. Gums extracted from the native Senegal tree for bone health and healing pain. Mother taught us about the usage of gum and how to extract it. The Senegal trees have increased because of rains and stopping of felling practices. Condensed milk preparation required more firewood. The practice has stopped because the milk prices are good and there is no need to add value to the milk by making condensed milk. (00:17:56) Forest department operation on tree plantations and no focus on grass plantation. Access restrictions due to monitoring. (00:19:20) Village head permission on making of forests with the forest department. History of their village forest. The forest department closes forest for access by pastoralists because of plantation. (00:22:01) Harassment and restriction on traditional grazing practices by the forest department. (00:22:51) Industrial mining on the grazing lands. Giving opportunity to youth but disadvantage to pastoralists.

Sagan Kaka's oral history traces how Bharwad pastoralism in Surendranagar has transformed across his lifetime. He begins with older migratory grazing systems: families moving through open grasslands with pack animals, and household roles that sustained herding, including producing and selling milk products before formal dairy systems. He then describes pastoral craft knowledge, spinning yarn from indigenous goat hair, useful for managing large herds, and the making of trangdi, a goat-hair saddle used on donkeys and camels during migration.

He reflects on cultural ecology, where local deities and norms once shaped care for trees and animals, but these rules are now weakening. He explains how "private commons" grasslands were accessed and leased, and how land use has shifted over time. Industrial expansion and rail development around Thangadh emerge as key drivers of landscape change and altered migration needs.

A major theme is ecological change: grasslands that were once widespread and rich in palatable native grasses now show reduced biomass and fodder scarcity, with some species disappearing. He notes invasive spread, especially Senna uniflora and Prosopis juliflora, and changes in plant availability, medicinal uses, forest structure, and wildlife distribution (including wild ass presence). Finally, he discusses the forest department's rise since the 1970s, plantation drives, and governance changes where pastoralist voices were often excluded, alongside youth moving away from pastoralism due to new income options.(00:00:20) Introduces pastoralism, migratory routes and pack animals for transportation. Used to stay in open grasslands, and talks about roles of people in pastoralism within the family. Making milk-based products for selling before the existence of dairy.

(00:03:15) Yarn-making techniques from indigenous goat hair, their usage in managing large herds. His skills in making yarn out of hair.

(00:04:01) Trangdi (a saddle made of goat hair used for donkeys and camels during migration) is made by a few. Skill of making Trangdi.

(00:04:50) Local deity, and nature association with trees and animals. Diluting cultural rules regarding care for nature.

(00:05:47) Private grasslands, nature of use of these private "commons". Lease of grasslands and changes in use over the years.

(00:06:40) Industries and cropping of industries and rail development in Thangadh. Landscape before these developments and the need for migration.

(00:07:48) Migration routes and names of small villages and towns where halts were made during grazing migrations.

(00:08:20) Grasslands were everywhere, and forests with tree dominance were low. It has changed over the years - the structure of forests, wolf numbers, and leopard density.

(00:09:20) Native grasses presence, diversity, and density in the 70s. Seasonal presence of high-quality palatable grasses for livestock. Changes in biomass productivity of grasses and scarcity of fodder as compared to earlier times. Disappearance of particular species of grasses. Introduction of exotic invasion species and the extent of invasion by species like Senna uniflora.

(00:12:34) Euphorbia cauducifolia has decreased, and some trees have increased drastically. Invasive species, such as Prosopis juliflora, have taken over the grasslands. Mamejo and other grasses for traditional medicinal uses.

(00:14:40) Forest department plantation drives and impact on pastoralism. Uses and importance of trees. Changes in the usage of wood. Changes the conversation to trees presence and distribution during his childhood and now.

(00:17:01) Significance of trees and plants for dying and making art. Verbal and experiential learning in learning the use and practice.

(00:019:50) Wild ass presence in the area and current concentration, and changes in wildlife distribution in Surendranagar.

(00:20:59) Appearance of the forest department and making of forests under legal jurisdiction in the 70s.

(00:22:39) The Head of the village used to consent to making the forest and changing ownership of use, and the voices of Bharwad went missing decision-making.

(00:24:49) Participation of Pastoralists in the management and governance of the forests (which were earlier in use by the villagers, including pastoralists).

(00:26:55) Changes in development and attrition rate of young pastoralists from pastoralism. Income generation by industries.

This oral history segment describes pastoral life in and around Devsar, where herding of small ruminants and bovines continues but traditional migration routes and forest access have become increasingly restricted. The speaker recalls community practices such as making vedhi from sheesham wood, while noting that younger generations are less interested in learning these skills. They link Bharwad identity to Momai Maa, a forest-resident deity, and to Dwarka traditions. The interview highlights the loss of vidi commons, grassland degradation, and shifting monsoon patterns affecting fodder. Coexistence with carnivores is described as largely non-conflictual, but invasive species (Prosopis juliflora, Senegalia senegal) now dominate. Traditional medicinal knowledge is fading, and local leadership helped stop quarrying to protect village commons.00:00:20 — Pastoralism and restricted routes

Herding systems include small ruminants and large bovines; traditional pastoral routes are increasingly restricted and controlled.

00:02:10 — Making Vedhi from sheesham wood

Craft practice of making vedhi using sheesham; concern that younger generations are no longer interested in learning the skill.

00:03:12 — Momai Maa and Bharwad identity

Momai Maa described as a forest-resident deity; links between Bharwad community identity and Dwarka/Dwaraka traditions.

00:04:16 — Loss of Vidi commons in Devsar

Vidis are no longer accessible/owned; Devsar now has only a small village commons; aspiration for forest/common land access for Devsar.

00:05:21 — Grassland decline and changing monsoons

Fewer grasses than before; grassland degradation; monsoon patterns perceived as changing and affecting fodder availability.

00:05:52 — Migration as collective life

Migration historically done in groups; cannot be managed alone—night vigilance, shared care, and mutual support during months spent in forests.

00:06:32 — Migration geographies: past and present routes

Seasonal movement through nearby forests and villages toward Kheda and Baroda; earlier migrations also extended toward Gir.

00:07:08 — Carnivores and everyday coexistence

No major negative interactions reported; carnivores usually avoid people and move away when humans are present.

00:07:49 — Forest expansion and invasive takeover

Forest cover is perceived to have increased with shifting monsoon patterns, but is dominated by invasive species, especially Senegalia senegal and Prosopis juliflora.

00:09:20 — Decline of medicinal plant knowledge

Traditional medicinal uses of native species are less practised; knowledge is not widespread and is seen as less necessary due to modern healthcare.

00:12:12 — Access restrictions and protecting village commons

Villages receive little/no forest access now; Devsar has been denied access to nearby forest for ~30 years; a supportive village head helped stop a stone quarry, protecting the village commons.

This object, called a Gofan, belonged to Mr. Savsibhai Surabhai Sambad and is used to fling pebbles or small stones at high speed toward a target. It was traditionally employed by Maldhari pastoralists to chase wildlife while grazing livestock in the grasslands.

This object, called a Kathu, belongs to Mr. Jagabhai Hamabhai Tramta from Gothaliya village, Chotila block, Surendranagar, Gujarat. Made of sheesham wood, it is mounted on a camel's back to carry household items, utensils, and young livestock, facilitating comfortable transport during Maldhari migrations and daily activities.

These traditional silver bracelets, called Kaldiya, are worn by Maldhari women during weddings and ceremonies. They feature enamelled panels with stylized bird and floral motifs, and small silver bells that produce a gentle jingling sound, reflecting both pastoral aesthetics and the community's connection to grasslands.

This 40-year-old woollen chunari belongs to Sarjuben Tramta of Reshamiya village and is handwoven from Panchali sheep wool. The black textile features maroon embroidered borders with birds, floral, and geometric motifs, combining functional warmth for pastoral life with visual storytelling that reflects Maldhari craftsmanship and their connection to grasslands.

This 35-year-old overskirt, called Shethi, belongs to Dakhuben, a Rabari Maldhari woman from Reshamiya. Made from Panchali sheep wool, it features red wool fabric embroidered with floral and peacock motifs using chain stitch and mirror work, reflecting the traditional Surendranagar Maldhari embroidery style.

The Vedhi is a traditional wooden tool used by pastoral communities in Gujarat to spin thread from goat and sheep hair. Measuring about 1 ft × 1 ft, it consists of two intersecting rods around which hair is twisted by hand, reflecting Maldhari craft traditions and the utilitarian use of local animal fiber.

The Ghughi is a traditional woolen raincoat made from Duma sheep wool, measuring approximately 5 ft × 4 ft and weighing 10–11 kg. Worn during the monsoon by pastoralists like Satabhai, it features painted floral motifs and provides insulation and water resistance, reflecting knowledge of local materials and climate.

The Ghanti is a traditional hand-held quern-stone, about 15 cm in diameter, made of stone, iron, and wood. It consists of two stacked discs with a wooden handle and was used to grind cereal grains into flour.

This land lease agreement, dated 03.07.1982, belongs to Hama Devasi of Reshamiya village, Chotila, and was signed with contractor Jagubhai Dadbhai Khachar on Rs. 5 stamp paper with a fingerprint. It leases the grassland "Jungriawali Talavdiwalu vid" for two years under the Ijara system at Rs. 1225, illustrating historical grassland management practices.