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Maldhari
માલધારી
Term, or title of Pastoralist and animal husbandry castes in Gujarat
Maldhari grazing buffaloes
Language
Religion

The Maldhari is a occupational term or title used by several herdsmen or animal husbandry castes.[1]

Most Maldhari live in Kutch district in Gujarat and are spread over 48 hamlets that are organized into 19 Panchayats. Their populations have increased to around 25,000 with 90 per cent belonging to the Muslim community and 10 per cent to the Hindu community.[2][3][4][5] Other caste such as the Koli, Kathi, Charan, Rabari and Bharwad reside in Kutch district of Gujarat, India.[6] The Gir Forest National Park is home to around 8,400 Maldharis as of 2007.[7]

The Maldhari Muslim tribes in Kutch include Halepotra, Raysipotra, Mutva, Jat, Hingorja, Node, Sumra, Juneja, Jiyenja, Theba, Saiyyad, Korad, Khaskeli, Bambha, Pathan, Sameja, Bafan, Bayad, Ker, Meta Qureshi, Mutwa, Raysipotra, Royma, Hingora, Chakee, Samma, Sanghar, Soomra, Baloch and Munjavar. While the Hindu Maldhari are from the Meghwal and Vadha Koli communities.[8][9]

Origin or meaning

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The literal meaning of Maldhari is keeper (dhari) of the animal stock (mal). They are notable as the traditional dairymen of the region, and once supplied milk and cheese to the palaces of rajas.[10]

Culture

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Maldharis are descendants of nomads who periodically came from Pakistan, Rajasthan and other parts of Gujarat, and finally settled in the Banni grasslands.[11]

These semi-nomadic herders spend eight months of the year criss-crossing sparse pasturelands with their livestock including sheep, goats, cows, buffalo, and camels in a continual quest for fodder. During the monsoon season, the Maldhari generally return to their home villages as more new grass grows closer to home during the rains.[citation needed]

Some girls in some regions are kept from going to school and expected to spend the early years of their life stitching elaborate garments for their wedding day, or, if they have been married off as children, as many are, for the ceremony performed when each moves in with her husband, normally when she is in her early twenties.[citation needed]

Lifestyle

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The pastoral Maldhari community live a simple life. They live in small mud houses deep in the forests, with no electricity, running water, schools or access to healthcare.[citation needed]

They grow vegetables and collect wild honey. Their main sources of cash income are sale of high quality ghee, milk, wool, animals and handicrafts.[11] They trade their produce in the local market for essential items like food grains. Most are unable to count or use money and are illiterate.[7]

Jewelry

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Their jewelry and clothing portray the Maldharis' sense of identity and tradition. It symbolizes their beliefs and ideals. Men wear gold hoops and buttons in their ears. On their milking hands, many wear silver rings embossed. The milk that dribbles over the ring is an offering to the god, replacing the need to make oblations at a temple.[citation needed]

Maldhari women's ears are folded and stretched with a large amount of hanging silver. Their wrists are sheathed in heavy, hourglass-shaped bracelets, carved from elephant tusks. However, many wear plastic replicas for everyday use. They keep the more precious ivory originals stored in cans filled with vegetable oil. The oil keeps them from cracking and makes them easier to slip on. Such ornamentation disguises the poverty in which they live. It is worn as a status symbol to impart an impression of wealth upon which their family honor depends.[citation needed]

References

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Maldhari

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The Maldharis are a semi-nomadic community in , , primarily inhabiting the Gir Forest and Banni s, where they engage in livestock herding of buffaloes, cows, goats, sheep, and camels as their primary livelihood. Known as an occupational group rather than a singular ethnic , comprising members from various castes who derive their name from the Gujarati terms for ownership, they traditionally reside in simple dwellings (nesses) within forested or areas, sustaining themselves through production and animal sales that contribute to regional economies. In the , Maldharis exhibit a notable tolerance-based coexistence with the endangered (Panthera leo persica), where lions infrequently prey on their due to alternative wild prey availability and cultural practices that avoid conflict, enabling mutual survival in shared habitats for generations. This relationship has supported lion conservation efforts, though pastoralists face challenges from habitat restrictions, relocation policies, and economic marginalization amid expanding protected areas.

Etymology and Historical Origins

Derivation of the Term

The term Maldhari originates from Gujarati linguistic roots, combining mal, denoting or animal , with dhari, signifying a keeper or herder, to yield the literal meaning "keeper of animal ." This etymology reflects the core occupational identity of Maldharis as pastoralists whose livelihoods revolve around , buffaloes, sheep, goats, and camels, rather than sedentary . The designation emphasizes a distinction from farming-based communities, as mal encapsulates not only animals but their role as mobile assets integral to survival and trade in arid or forested environments like Gujarat's Gir and Kutch regions. In local usage, particularly in Kutch, mal extends to imply a form of portable wealth, underscoring the herds' economic centrality for these groups historically dependent on , , and production.

Early History and Migration Patterns

The Maldhari originated as semi-nomadic pastoralists in the arid and semi-arid regions of , with deep-rooted ties to pre-colonial herding economies centered on such as buffaloes, cows, and . Historical accounts trace their presence in the Banni grasslands to of common lands by the Maharao rulers of Kutch, establishing them as custodians of these ecosystems for pastoral use dating back several centuries. In the Gir Forest region, they similarly integrated into local economies as traditional herders, leveraging the forested and grassland interfaces for dairy production. Migration patterns among the Maldhari have been primarily driven by ecological imperatives, including seasonal availability of fodder, water, and grazing lands in Gujarat's variable climates. Communities in the Banni grasslands exhibit transhumant practices, relocating livestock herds outward during the (October to May) to exploit distant pastures and returning to base villages during the (June to September) when fresh grass emerges locally. Similarly, in the Gir Forest, Maldhari movements followed annual cycles tied to forest regeneration and water sources, enabling sustained herding without permanent settlement disruptions. These patterns reflect adaptive responses to the region's bimodal rainfall and grassland dynamics, predating modern conservation boundaries. As dairymen, the Maldhari historically supplied milk and dairy products to regional rulers and palaces in , embedding their economy within feudal structures. Archival and oral records indicate this role solidified their socio-economic position, with herds providing essential resources to courts in areas like and Kutch, fostering reciprocal protections for grazing rights. This integration underscores their pre-colonial contributions to regional food systems, reliant on migratory access to diverse pastures rather than fixed .

Demographics and Geographic Distribution

Population Estimates

Approximately 450 Maldhari families, totaling over 4,100 individuals, resided within Gujarat's Gir sanctuary as of July 2016, distributed across 46 nesses (traditional settlements). This figure reflects partial returns to the forest after earlier relocations, with over 2,000 Maldharis documented as having re-entered the sanctuary in the preceding two decades despite rehabilitation efforts. Statewide estimates for the Maldhari community in indicate several thousand families, primarily landless concentrated in regions like Saurashtra, Kutch, and the Banni grasslands. In the Banni area alone, a 2021-22 survey recorded a of 38,408, predominantly Maldharis engaged in seasonal . Precise remains challenging due to the community's mobility, absence of targeted , and reliance on rather than fixed land holdings, as highlighted in recent surveys. India's inaugural Livestock in 2024 underscores broader data gaps for such groups but does not disaggregate Maldhari-specific figures.

Primary Locations and Settlements

The Maldhari communities are predominantly located in Gujarat's Saurashtra region, with the highest concentrations within and adjacent to the Gir Forest, encompassing Sasan Gir National Park and Gir Sanctuary in Junagadh district. Their settlements, termed nesses, are semi-permanent hamlets comprising clustered mud-and-thatch dwellings suited to the area's dry deciduous forest ecosystem, characterized by teak-dominated woodlands and seasonal water scarcity. As of 2016, 46 such nesses housed approximately 450 families, totaling over 4,100 individuals, primarily in the sanctuary's peripheral zones to minimize human-wildlife conflict. These nesses number around 24 in the eastern Gir division and 30 in the western, reflecting fragmented distribution across undulating terrain and riverine corridors. Significant populations also occupy the Banni Grasslands in Kutch district, northwest , where nesses adapt to expansive saline floodplains and arid shrublands formed by monsoon-fed depressions. These hamlets, often clustered near seasonal wetlands, support dispersed clusters amid thorny savannas and thickets. Conservation designations since the 1960s—Gir Forest's sanctuary status in 1965 and national park elevation in 1969—have reshaped settlement viability, prompting phased relocations to buffer core habitats. From 1972 to 1986, hundreds of ness families were moved to peripheral resettlement sites, with nearly 600 households displaced in 1973 under the Gir Lion Project to reduce pressures on lion prey bases. Despite these efforts, ingress persisted; by 2016, over 2,000 individuals had returned to sanctuary interiors, establishing or reviving nesses on forest edges or resettled fringes near towns like . This dynamic has led to hybrid patterns, with some communities on urbanizing outskirts integrating proximity to markets while retaining forest adjacency for ecosystem-dependent routines.

Cultural Practices

Traditional Attire and Symbolism

![Maldhari herding buffaloes in traditional pastoral attire][float-right] Maldhari men typically wear loose or surwal pants, kurtas, and prominent , designed for mobility and protection during livestock herding in Gujarat's arid landscapes. The , often wrapped with colorful cloths like fento, shields against intense sunlight and dust prevalent in pastoral environments. These garments prioritize functionality, with breathable fabrics allowing ease of movement while tending buffaloes and cattle in regions like the Gir Forest. Women's attire consists of embroidered ghagra skirts, cholis, and odhnis, reflecting skilled traditions passed through generations. These ankle-length ensembles, sometimes featuring Ajrakh block-printed fabrics, emphasize durability for daily chores including milking and cloth maintenance by riversides. Ajrakh patterns, incorporating blues symbolizing the sky, reds for twilight, and blacks for night, embody a connection to natural cycles central to the Maldhari's pastoral endurance. Attire maintenance forms gender-specific rituals, with women handling and washing to preserve communal identity and social cohesion. Elaborate designs signal craftsmanship and status within the , underscoring resilience in nomadic herding life without ornate excesses. Such symbolism reinforces the Maldhari's historical role as livestock guardians, adapting attire to environmental demands over centuries.

Jewelry and Adornments

Maldhari communities favor silver as the primary material for jewelry, reflecting both practical portability for pastoral life and cultural emphasis on durable, heirloom-quality adornments. Women typically wear silver nose rings (nath), earrings, and heavy anklets known as makara, which are hollow, two-part designs depicting mythical creatures like intertwined makaras (crocodile-like beings). These anklets exemplify traditional craftsmanship through repoussé—hammering designs from the reverse side—and chasing, which refines motifs from the front using specialized punches, resulting in intricate, embossed surfaces without modern machinery. Men incorporate silver pieces, such as chains or pendants, often integrated with their attire to denote status and leadership within structures. Adornments carry symbolic weight, signifying tribal identity, marital bonds, and accumulated ; nose rings and anklets, in particular, mark women's married status, while silver preserves assets amid seasonal migrations and environmental uncertainties.

Arts, Crafts, and Rituals

Maldhari women, especially from subgroups like the Mutwa, specialize in single-thread techniques that feature geometric patterns and minute mirror work known as abhla bharat, adorning garments such as the gaj (upper yoke) and household textiles. These crafts serve as markers of identity, with motifs often symbolizing life events and community heritage, passed down through female lineages without formal training. Performative arts draw from Kutchi traditions, encompassing Raasa folk dances—over 25 variants documented in cultural festivals like the 1983 Kutch Maldhari Lok-kala Mahotsava—performed in groups with vibrant costumes and rhythmic steps, including sword-based Raasa symbolizing interfaith between Hindu and Muslim participants. Vocal repertoires include Rasuda devotional songs and Kutchi melodies, accompanied by instruments such as the jodiya pawa (), sundri (a local oboe variant), morchang (jaw harp), and mori (clay pot ), fostering communal storytelling and oral preservation of pastoral lore. Rituals integrate these arts through dakla rhythms—energetic beats on the dakla pair of sticks—invoked during performances to channel divine spirits and honor deities like , aligning with seasonal gatherings that reinforce social bonds via trance-inducing tempos and bhajans. Cultural knowledge, including craft motifs and performance repertoires, transmits orally during forest picnics (tola) and Sufi kalam singing sessions near water sources, sustaining traditions amid historical low literacy rates.

Traditional Lifestyle and Economy

Pastoral Herding Practices

Maldharis primarily herd water buffaloes and cows for production, with herd compositions averaging 78% Jafrabadi buffaloes and 21% Gir , alongside smaller numbers of and occasional camels. Herds, typically numbering 22 animals managed by two herdsmen, are arranged with leading, buffaloes in the center for safety, and juveniles trailing during daily movements. This configuration leverages the animals' behaviors to minimize predation risks while foraging. Grazing occurs year-round in Gir forests under free access rights, with herds covering a daily radius of 1.9 km and densities peaking at 31.4 animals per km² in winter due to availability. Livestock depend entirely on natural green grasses during monsoons and early winter, supplemented by dry stored for summer scarcity, offsetting 58% of annual rearing costs through forest resources. Seasonal involves emigration to external pastures and sources in winter and summer, with maximal forest presence during monsoons for optimal . Traditional veterinary care relies on empirical observations and local remedies, including plant-based treatments for ailments like digestive issues and wounds, as part of a documented ethnoveterinary system with 45 preparations. This knowledge, accumulated over generations, supports and maintenance of resilient indigenous breeds adapted to forested and arid conditions without modern interventions.

Dwellings and Seasonal Mobility

The traditional dwellings of the Maldhari, organized into small hamlets called nesses, consist of clusters of mud-and-thatch huts accommodating 3 to 20 families per settlement, typically erected in clearings within the . These simple structures, constructed from locally sourced materials, emphasize functionality over permanence, enabling relatively swift rebuilding or relocation to align with requirements. As of studies conducted between and 2007, approximately 50 such nesses existed within the , supporting semi-nomadic households reliant on nearby resources for over 58% of their livestock-rearing costs. Maldhari seasonal mobility follows transhumant patterns, with families and herds undertaking migrations lasting up to eight months annually, commencing after in and concluding at the onset when local grasslands regenerate. These movements, prompted by dry-season and , direct to proximate destinations within such as Junagadh, Jamjodhpur, and , often exceeding daily radii of 1.9 to 10 kilometers from home nesses. holdings peak during monsoons but decline in winter and summer due to beyond the Gir area, reflecting adaptive responses to environmental rhythms while maintaining nightly returns to nesses during shorter circuits. This cyclical mobility, facilitated by donkey-transported belongings and temporary en-route shelters, underscores the Maldhari's self-reliant ethos, with minimalist hut designs minimizing material demands and enabling low-impact forest occupancy as evidenced by sustained coexistence with . Such practices historically confined disruptions to seasonal paths, though contemporary pressures like restricted have intensified longer-distance shifts.

Sustenance, Diet, and Dairy Production

The traditional diet of the Maldhari community centers on dairy products derived from their livestock, including raw milk, ghee, butter, curd, and cheese, with households retaining approximately 2–3 liters of milk daily for personal consumption. This reliance on milk products is supplemented by limited vegetable cultivation and forest-gathered resources, such as wild honey, while animal forage primarily consists of natural grazing in forest areas. Livestock, including Gir cows, Banni buffaloes, goats, and sheep, provide the core of sustenance, with buffaloes yielding up to 18 liters of milk per day on average and Gir cow milk featuring a fat content of about 4.6%, ideal for high-quality dairy processing. Dairy production involves hand-milking livestock, fermenting milk into curd, churning it to extract butter, and clarifying the butter into ghee, a staple product valued for its shelf stability and nutritional density. Ghee and other milk derivatives like khoya represent key outputs, historically supplied to local markets and palaces in the Junagadh region, underscoring the superior quality of Maldhari dairy from forest-grazed herds. Economic sustenance depends heavily on selling these products—raw milk, ghee, and cheese—alongside occasional livestock sales, with dairy sales forming the primary cash income stream before restrictions altered access to grazing lands. Women play a central role in processing milk into consumable and marketable forms, ensuring household food security through storable items like ghee during lean seasons.

Interactions with Wildlife and Environment

Coexistence with Asiatic Lions

![Maldhari herding buffaloes in Gir Forest][float-right] The Maldhari pastoralists have historically coexisted with Asiatic lions (Panthera leo persica) in the Gir forests through mutual avoidance strategies and cultural tolerance, resulting in notably low incidences of lion attacks on humans. Empirical studies indicate that lions preferentially target over humans, with no recorded man-eating incidents among Maldhari communities in surveyed areas over the past two decades (2005–2007 data). This preference is evidenced by lion predation accounting for 58.4% of 308 mortalities in the period, primarily non-productive (69.4%), while human attacks remain rare and accidental rather than predatory stalking. Livestock predation, though significant—estimated at 200–250 cattle annually in the Greater Gir landscape—has been tolerated by Maldharis as integral to ecological balance, with no verified instances of Maldharis initiating lethal actions against lions. Herders employ non-lethal deterrents such as slingshots, axes, and staffs, alongside traditional practices like night-time corralling and mixed-herd grazing (cattle leading, buffaloes central) to minimize losses during peak lion activity. These methods reflect deep empirical knowledge of lion behavior, including recognition of predation patterns favoring weaker animals, enabling herders to adapt without direct confrontation. Surveys underscore this harmony, with 61% of respondents in lion-range villages expressing tolerance, correlated with longstanding exposure and management techniques that reduce conflict risk. Spatial analyses show attacks (averaging 20.8 annually from 2012–2017) cluster near predation hotspots and zones, yet Maldhari non-interference sustains low overall targeting by reinforcing lions' aversion to healthy adult humans. This coexistence persists despite economic costs, as herders view occasional losses within a broader symbiotic framework where lions indirectly by controlling wild ungulates that compete with forage.

Historical Symbiosis and Ecological Role

![Maldhari herders grazing buffaloes in the Gir Forest][float-right] The Maldharis, semi-nomadic pastoralists primarily buffaloes and , have coexisted with Asiatic lions in the Gir Forest for over 150 years, sharing overlapping habitats since the mid-19th century when lion numbers fell below 50 due to hunting and habitat loss. This period of pre-conservation overlap saw no mass extinctions of lions attributable to herders, as princely state protections in preserved the species amid broader declines across , challenging narratives of unalloyed by highlighting survival through restricted hunting rather than ecological harmony alone. Maldhari grazing practices, involving seasonal herd movements across the forest's dry deciduous and grassland patches, contributed to maintaining open landscapes through trampling, dung fertilization, and prevention of shrub encroachment, thereby supporting grassland regeneration essential for both domestic and wild herbivores. Livestock densities of 24.7–31.4 animals per km² exerted competitive pressure on wild ungulate forage, yet lions adapted by deriving 25–42% of their diet from livestock, predominantly through scavenging naturally deceased animals (26% of consumed livestock biomass from 46.6% of recorded deaths), which offset resource competition while minimizing direct predation losses tolerated via cultural reverence and economic offsets from free grazing rights. Debates on true symbiosis underscore causal tensions: while scavenging provided lions supplemental nutrition without herder retaliation, scat analyses reveal a strong preference for wild prey (76.4% of diet), indicating that pastoral presence augmented rather than supplanted natural trophic dynamics, though high stocking rates likely constrained wild prey recovery until later interventions. This historical interplay reflects pragmatic adaptation over romanticized mutualism, with herder mobility mimicking migratory herbivores to avoid localized .

Conservation Policies and Relocations

Government Relocation Initiatives

The Gir Lion Project, launched by the state government in 1972, initiated systematic relocation of Maldhari families from the core zones of Gir Forest to prioritize conservation by curtailing grazing and human settlements that competed with wildlife habitats. This effort targeted the approximately 845 permanent Maldhari families residing in forest nesses (settlements), with holdings exceeding 40,000 head, which official assessments identified as a primary factor in depleting wild populations essential for lion sustenance. Between 1972 and 1986, 592 families were resettled by the Revenue Department into 28 peripheral villages across eight talukas, receiving allotments of agricultural land, housing, and basic amenities as incentives to transition from to farming. Subsequent relocation phases in the 1990s and 2000s addressed remaining nesses amid stricter enforcement of the Wildlife (Protection) Act, 1972, and declarations designating core Gir areas as inviolate zones free of human activity. For instance, in 2009, the Forest Department planned to relocate an additional 100 families from Gir Sanctuary by December 2010, offering compensation and rehabilitation packages framed as voluntary opportunities for socioeconomic upliftment, though tied to broader conservation mandates. These initiatives extended the original project's rationale, emphasizing reduced anthropogenic pressures to sustain forest ecosystems and lion recovery, with partial participation described by officials as driven by families' interest in stable livelihoods outside the forest. By 2011, proposed schemes included cash compensation of Rs 10 lakh per family to accelerate clearance of peripheral settlements.

Post-Relocation Outcomes and Returns

Following the relocations of the and , a significant number of Maldhari families returned to the , citing failures in to sedentary agricultural life. Over 2,000 individuals had returned by 2016, often after selling government-allotted agricultural lands and plots provided under resettlement schemes, as these proved unsuitable for sustainable farming due to inadequate , , and the pastoralists' lack of experience in crop cultivation. The shift disrupted traditional livelihoods reliant on forest grazing and collection of non-timber produce, forcing long-distance travel that increased costs and reduced viability. As a result, approximately 4,100 Maldharis resided in 46 settlements within the park by the mid-2010s, including returnees holding over 5,500 forest department identity cards. The population benefited from reduced human and livestock pressure post-relocation, growing from under 200 individuals in the 1960s to 674 in the 2020 census. Conservation authorities attribute this expansion, which represented a more than threefold increase over five decades, partly to the removal of settlements and associated herds that competed with lions for and , thereby lowering predation on prey and enabling population recovery. Economic outcomes for relocated Maldharis showed mixed results, with initial provisions of pucca houses, loans, and farmland failing to replicate the cost offsets from forest-based pastoralism, where families reduced livestock rearing expenses by up to 58% through free grazing access. Surveys and observations indicate that many households struggled with alternative livelihoods like agriculture, leading to land sales and returns, though some adapted through limited diversification into wage labor or small-scale farming; overall household income gains were marginal and uneven, often undermined by cultural disconnection from non-pastoral routines.

Controversies and Conflicts

Debates on Environmental Impact

The environmental impact of Maldhari in Gir Forest has sparked debate among ecologists, with evidence indicating that livestock contributes to degradation through and fodder extraction. Studies document excessive rendering areas unproductive, particularly affecting regeneration essential for wildlife . One analysis attributes ecological deterioration in Gir to traditional Maldhari practices, including year-round livestock dependence on forest resources for green and dry . Government assessments similarly highlight overuse of forest produce by Maldhari livestock as detrimental to lion integrity. Counterarguments posit that Maldhari traditional management fosters through selective herding and coexistence practices, yet these claims face criticism for relying on without rigorous controls or comparative data from ungrazed zones. Scholarly reviews note a lack of empirical validation for narratives, contrasting with observable declines in native grasses and proliferation of invasives linked to sustained pressures. Post-relocation monitoring in areas cleared of Maldhari presence reveals improved recovery, underscoring causal links between reduced and restoration over romanticized coexistence models. Empirical metrics on recovery further tie to conservation interventions like grazing bans and relocations rather than inherent Maldhari benefits. Following the 1970s relocation of approximately 800 Maldhari families, which halved livestock numbers to 15,000 heads, wild populations expanded tenfold, supporting numbers from near to over 400 by the early 2000s. Dietary analyses confirm a shift from 75% prey to 25% post-measures, attributing enhanced prey availability to enforced patrols and access restrictions rather than . These data-driven outcomes privilege regulatory exclusions over unverified traditional roles in sustaining .

Human-Wildlife Conflicts and Lion Population Growth

The population in reached 891 individuals in the 2025 census, marking a 32% increase from 674 in 2020 and reflecting sustained growth that has led to lions dispersing beyond the Gir Protected Area into surrounding farmlands and human settlements. This expansion has intensified human-wildlife conflicts, particularly predation, with attacks nearly doubling in recent years as lions increasingly target , buffaloes, and other domestic animals amid pressures. Forest department records indicate hundreds of losses annually to predation, contributing to economic strain on Maldhari herders whose herds form a primary source. Human fatalities from lion attacks remain rare but have risen, with over 20 deaths reported in the past five years and seven in the year ending June 2025, including a fatal incident involving a five-year-old boy in in August 2025. These events, often linked to s entering villages at night or during encounters in fringe areas, have heightened tensions among local communities, exacerbating resentment toward conservation measures perceived as prioritizing wildlife over human safety. To mitigate overcrowding and conflict spillover, authorities have proposed translocating lions to sites like Barda Wildlife Sanctuary, which already hosts 17 lions through natural dispersal and could support 80–100, and , though has historically resisted the latter despite a 2013 directive. Government compensation schemes for losses provide payments to affected herders, but reports highlight delays, bureaucratic hurdles, and amounts deemed insufficient to cover full replacement costs or opportunity losses, fueling ongoing grievances among Maldharis who view the process as unreliable. Despite these mechanisms, the rising frequency of incidents underscores the challenges of sustaining coexistence as numbers continue to press against limited habitats.

Socioeconomic and Rights-Based Criticisms

The designation of Gir Forest as a since 1969 has imposed restrictions on traditional practices, limiting Maldhari access to lands and water sources, which has exacerbated economic marginalization and persistent among these communities despite their longstanding expertise in production from buffalo and herding. Post-relocation surveys indicate that displaced Maldharis often experienced reduced livestock holdings and income, with inadequate compensation and resettlement packages failing to replicate forest-based livelihoods, leading to dependency on wage labor or urban migration. Critics from Maldhari advocacy groups and analysts argue that relocation policies amount to cultural erasure by disrupting semi-nomadic herding traditions integral to their identity, though some observers counter that such measures promote adaptive modernization, including access to education and healthcare, potentially alleviating intergenerational poverty if implementation improves. Legal challenges highlight these tensions; for instance, in July 2024, the Gujarat High Court sought updates on a case concerning Maldhari identity recognition for pastoralists in Saurashtra, addressing claims of denied rights to traditional livelihoods amid administrative classifications that exclude them from scheduled tribe benefits. While relocations have been credited with facilitating broader conservation objectives, empirical assessments reveal execution flaws, such as insufficient skill training and land allocation, resulting in over 20% of resettled families returning to forest fringes by the early 2000s due to livelihood failures, underscoring valid grievances over hasty design without input. These outcomes reflect a causal disconnect between intent and on-ground realities, where top-down approaches overlooked Maldhari resilience in economies, though exaggerated narratives of total deprivation ignore instances of partial socioeconomic gains in resettled villages with government subsidies.

Contemporary Issues and Developments

Recent Policy Protests

In April 2022, members of the Maldhari community initiated widespread protests across against the proposed Gujarat Cattle (Control of Keeping and Movement in Urban Areas) Bill, 2022, which imposed fines of up to ₹10,000 on owners for allowing to stray into urban areas and mandated seizure of untagged animals. Maldharis argued that the threatened their traditional livelihoods by restricting movement and exacerbating the stray crisis, which they attributed to earlier state policies limiting trade and slaughter, leading to herd abandonment. Protests escalated through mahapanchayats organized by groups like the Gujarat Maldhari Mahapanchayat, culminating in a large gathering on September 18, 2022, where participants demanded clarity on the bill's implications for herding practices and vowed to withhold electoral support from the ruling (BJP) due to perceived economic strangulation from cumulative regulations. Community leaders highlighted how restrictions on sales and transport, reinforced since the 2017 amendments to Gujarat's laws, had inflated maintenance costs and reduced income from and trade. In response to the agitation, the Gujarat Legislative Assembly withdrew the bill unanimously on September 21, 2022, acknowledging protests' intensity, though Maldharis continued demonstrations in districts like Rajkot, citing unresolved stray cattle management and ongoing policy tensions. Despite the withdrawal, Maldhari representatives maintained that broader cattle protection measures under BJP governance continued to hinder sustainable herding, with no full reversal of trade limitations as of late 2022. The , in July 2024, sought a progress report from state authorities on the provision of identity certificates to Maldhari pastoralists in Saurashtra, addressing persistent delays that prevent these communities from obtaining formal proof of their traditional status. Without such documentation, Maldharis are unable to purchase or access targeted welfare schemes, as administrative verification of their pastoral identity remains inconsistent across districts. Maldharis, frequently categorized as other backward classes rather than scheduled tribes, are thereby excluded from benefits like enhanced quotas in and reserved for tribal groups, despite their historical reliance on forest-adjacent grazing lands that align with many tribal criteria under India's Forest Rights Act. This classification gap, noted in international assessments of indigenous pastoralists, limits eligibility for community forest rights claims, with rejections often stemming from inadequate proof of pre-2005 residency or customary rights in contested areas. Urbanization pressures in compound these recognition challenges, as expanding infrastructure and land conversions demand verifiable residency proofs that nomadic or semi-nomadic Maldharis struggle to provide, resulting in exclusion from compensatory development programs. In conservation zones such as Gir Forest, the empirical absence of land titles—stemming from historical informal occupancy in now-protected territories—heightens vulnerability to eviction notices and regulatory restrictions, where huts (nesses) lack legal tenure despite generations of use.

References

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  2. http://www.sahapedia.org/maldharis-the-silvipastoralists-of-the-banni-grasslands
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