A tradition of protection: Bishnois and the ethics of conservation

By Bharat Dogra* 

Apart from establishing a society based on justice and peace for all humanity, caring for all other forms of life is another crucial aspect of creating a protective world. This is closely linked to the larger challenge of environmental protection.

We are living in a time when the loss of species is at an unprecedented level. This is only one indicator of the many ways in which humanity has failed in its responsibility to protect other forms of life. In this context, it is important to understand social and spiritual traditions that have been notably more caring towards all living beings.

It is within this broader perspective that a recent book on the spiritual and social traditions of the Bishnoi community, particularly in several rural areas of western Rajasthan, assumes significance. The book, Bishnois and the Blackbuck, written by Anu Lall and published by Vitasta, fills an important gap and has the potential to inspire wider audiences.

Around 1730, when a king from the Jodhpur region sent his men to cut trees in Khejarli village, Amrita Devi of the Bishnoi community sacrificed her life while trying to protect them. Her daughters, witnessing their mother’s killing, also stepped forward and were killed. As news spread, unarmed villagers from several villages confronted heavily armed soldiers, sacrificing their lives in large numbers. Eventually, the king, on learning of these events, ordered a halt to tree felling in the area and beyond. This story of sacrifice has been preserved in local oral histories, and the names of nearly 363 martyrs from 49 villages are inscribed on a stone memorial. Recognition of this extraordinary sacrifice has steadily grown.

There are many such examples of collective efforts, mobilisations, and sacrifices by the Bishnoi community over centuries to protect trees, animals, and birds. The community emerged from a spiritual and social movement over 500 years ago and is guided by rules and conventions that emphasise the protection of nature. Unlike some other communities with similar traditions, the Bishnois have not only practiced conservation in their own lives but have also repeatedly acted to protect biodiversity from external threats, including those posed by powerful interests.

In recent decades, their role in protecting blackbucks and chinkara (commonly referred to as hiran) has attracted attention, though their contributions extend to the protection of many other species as well. This strong conservation ethic is also visible among Bishnoi communities in places such as Abohar in Punjab and parts of Haryana, where efforts to protect wildlife have sometimes intersected with broader environmental struggles.

The results of these traditions are evident in several Bishnoi settlements in western Rajasthan, where blackbucks roam freely without fear, even as they have disappeared from many other regions. When threatened, these animals are known to seek refuge in Bishnoi villages, suggesting a learned sense of safety. Orphaned blackbuck fawns are often cared for by villagers, with women sometimes feeding them with their own milk.

Bishnoi youth have played a key role in resisting poachers, sometimes at great personal risk, with some losing their lives. Others have focused on protecting endangered birds, while some have taken initiatives such as maintaining water sources during droughts to support wildlife.

Anu Lall’s book brings together many such examples. It also explores how spirituality can contribute significantly to environmental protection and the preservation of other forms of life. This includes the protection of sacred groves, such as the orans of Rajasthan, where the Bishnoi community has played an important role.

In recent years, during travels to remote villages, increasing concerns have been expressed by small farmers about crop damage caused by wildlife. In this context, it is noteworthy that some Bishnoi traditions hold that 10 per cent of agricultural produce should be set aside for birds and animals. Additionally, careful protection of trees and vegetation around villages helps reduce the need for animals to enter farmlands in search of food.

This raises an important question: can such a protective model help reduce conflict between farmers and wildlife? While the author does not explore this issue in depth, it remains a subject worthy of further discussion and research in future works.

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Bharat Dogra is Honorary Convener of the Campaign to Save Earth Now. His recent books include Protecting Earth for Children, Planet in Peril, A Day in 2071, and Man over Machine