Indigenous Knowledge At The Intersection of Culture and Conservation

Nayanika Dutta

The Eastern Himalayais among the most biodiverse and ecologically rich regions on Earth.

With glacial peaks in the north feeding rivers, lakes and waterfalls downstream, the entire landscape functions as a living system where every organism plays a synergistic role in sustaining life.

These water systems nourish dense forest ecologies that house a vast array of endangered, endemic and vulnerable species.

Indigenous Knowledge At The Intersection of Culture and Conservation

Yet, what makes this region exceptional is not just its biodiversity, but the intricate relationship shared between its ecosystems and the indigenous communities that have preserved them for generations.

Home to more than 200 indigenous tribes who speak over 400 languages, the Eastern Himalaya represents a cultural and ecological mosaic. Despite the diversity of cultures, languagesand religions, indigenous communities here share a common ethos: a life built on conservation, sustainability and harmony with nature.

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Their intimate understanding of local ecosystems, passed down through generations via oral traditions, folklore and community practices, serves as an invaluable resource in contemporary efforts toward biodiversity conservation and climate resilience.

In the riverine islands of Assam, particularly Majuli and its surrounding areas, the Mising community demonstrates a deep knowledge of aquatic ecosystems. While some engage in it for livelihood, majority continue to fish sustainably, taking only what they need. The annual floods also replenish the ponds and lakes with fish from the surrounding Brahmaputra.

This approach ensures that the aquatic ecosystems remain balanced and that species populations are not depleted for commercial gain. Similar stories emerge across other indigenous communities in the region, where traditional knowledge of medicinal plants is central to treating wounds, fevers, and a range of ailments.

However, these plants are used only when needed—demonstrating a profound respect for sustainability. Rather than harvesting for mass production or economic gain, the community relies on these plants in alignment with ecological balance and cultural values.

The Khasi community in Meghalaya is another example. Their extensive knowledge of forest mushrooms—many of which are considered delicacies—rarely translates to market commodification. Instead, these mushrooms are consumed within the community in moderation.

Beyond food systems, Khasi traditional knowledge is also embedded in their unique architectural practices. In Pynursla, they use the roots of the Rubber Tree (Ficus Elastica) to create living root bridges.

These structures, crafted over decades, allow people to cross rivers while also nurturing the ecosystem below by preserving soil moisture and allowing water flow. Unlike modern infrastructure that often disrupts habitats, these bridges promote biodiversity, illustrating a sustainable relationship between humans and nature.

Sustainable architecture is a recurring theme in the region’s indigenous heritage. Most communities in the Northeast region, like the Wangcho and Apatani tribes construct their homes from bamboo and wood, covering the roof with dry leaves—materials that are biodegradable, locally sourced and well-suited to the terrain. These homes provide them the warmth during harsh winters and also keep cool during hot summers.

Similarly, the Bodo and Dimasa communities use bamboo to construct storage structures like the Khalim and resilient homes that can withstand seasonal changes.

In flood-prone regions like Majuli and Dhemaji, the Mising community builds elevated homes called Chang Ghars. These stilt houses protect against flooding and double as shelters for livestock during dry seasons. Made using bamboo, woodand thatch, they eliminate the need for carbon-intensive construction materials and promote local resource efficiency.

These homes are not just architectural marvels but symbols of adaptive resilience. In recent years, even government policies have begun recognizing the value of indigenous practices.

The Assam government’s inclusion of Chang Ghars under the Pradhan Mantri Awas Yojana-Gramin (PMAY-G) reflects an institutional acknowledgment of their climate-resilient architecture. Interestingly, these structures are now being adopted by non-indigenous communities, reflecting a wider acceptance of indigenous innovations.

Parallelly, in the space of initiatives centering environmental restoration, agroforestry and habitat restoration are also deeply rooted in indigenous practices. Unlike monocropping, which depletes soil and biodiversity, indigenous farming systems prioritize crop diversity and ecological balance.

Many households maintain small patches of forest with gardens, growing vegetables, fruits and medicinal plants that are friendly to the local ecosystem.

These methods not only preserve soil fertility and promote biodiversity. but also ensure food security in the face of climate uncertainties. Additionally, initiatives like the People’s Biodiversity Register (PBR) aim to document indigenous species and traditional knowledge associated with their use. This not only preserves information but also ensures that communities retain agency over their intellectual and ecological heritage.

What sets indigenous knowledge apart is its dynamic, adaptable nature. Far from being static or archaic, it evolves alongside the environment. For instance, the Mising community has modified traditional boat-making techniques to navigate the unpredictable Brahmaputra.

Modern motors are now fitted to traditional wooden boats to adapt to changing water currents and increasing demands of commute. One can observe this practical evolution while traveling from Jorhat to Kartik Chapori, where Mising boatmen skillfully maneuver vessels with a blend of ancestral wisdom and contemporary adaptation.

Oral traditions, myths and community forest management play a vital role in preserving this knowledge. The Khasi sacred groves, for example, ensures long-term conservation by designating forest areas as spiritually significant. Similarly, the Mising people view trees as protectors and celestial bodies that anchor their respect for the environment. These cultural narratives provide ethical frameworks for environmental stewardship, reinforcing sustainable behaviors across generations.

In facing the modern crises of biodiversity loss and natural disasters, the world must look beyond conventional models of development and turn to indigenous wisdom that has proven its effectiveness for centuries. These communities do not view biodiversity as a resource to be exploited, but as kin to be protected.

Their practices reflect an understanding of balance—between taking and giving, using and conserving. The Eastern Himalaya is more than just a biodiversity hotspot—it is a living example of how human life can coexist with nature through mutual respect and sustainable practices.

As we move forward, it is imperative to mainstream indigenous knowledge into biodiversity action plans, climate policies and disaster resilience strategies.

Nayanika Dutta: Communications – Social Media and Digital. Writing and reading enthusiast

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