To fully grasp the nature of the Neemola project, it’s crucial to understand the tribal context in India. Both tribal and non-tribal people are indigenous to the country, which raises the question: What distinguishes these groups?

I must admit that before arriving in India, my understanding of this distinction was limited. The topic is complex, and the experiences and histories of tribes across the subcontinent vary dramatically. To address this gap in my knowledge, I visited the Odisha Tribal Museum prior to our most recent site visit. I hoped to deepen my understanding of the region where I’ve been working this summer.

A mock tribal house at the Tribal Museum

In Odisha, the Adivasi, or indigenous tribal communities, constitute approximately 22% of the state’s population. These groups have inhabited the region for millennia, preserving cultural traditions and languages that have often remained largely unchanged. However, the Adivasi have faced numerous challenges throughout history. These include displacement from ancestral lands, exploitation of their natural resources without fair compensation, and marginalization within broader Indian society. Colonial policies under British rule and post-independence modernization projects have further disrupted these communities.

Today, poverty remains widespread among tribal grous, with many facing extremely limited access to education and healthcare. This situation is exacerbated by development projects that have introduced capitalist economic systems into tribal areas without providing the necessary tools for meaningful engagement. Consequently, these initiatives have often resulted in the erosion of ancient traditions, entrenchment of poverty, and further isolation of these communities.

Colonial policies and capitalism have turned tribal groups into squatters on their own land. Hence the embrace of communism the Naxalite insurgency

The Neemola startup is primarily engaging two tribes: the Basu Sabar and Kui. The Basu Sabar are best known for their intricate wall paintings called ikons which depict their gods and daily life. They practice shifting agricultural cultivation and, as a forest-dwelling tribe, have a rich tradition of herbal medicine. The Kui, meanwhile, are highly skilled in sustainable forest management and have a profound connection to the natural world. In the last 200 years, both tribes have faced significant displacement and the gradual erasure of their traditions due to development projects and deforestation.

A Basu Sabar Woman

A Kui man

Despite ongoing challenges, it’s clear that these tribes are still closely tied to their surroundings. While some things, like neem oil, have been forgotten or rendered inaccessible due to displacement and modernization, natural medicines continue to play a prominent role in the local culture.

During our visit, we had the opportunity to chat with two individuals about some of the plants they continue to use today, including:

Kusuma pit: This oil is produced from the seeds of the Kusuma, or Kendu, fruit. Villagers use it to treat skin conditions, especially those resulting in dry skin. It’s also used topically to relieve join and muscle pain, heal cuts and burns, and as an insect repellent.

A Kusuma tree

Mulla (Jasmine) Flower: Oil derived from the flowers is used to reduce body temperature during the summer, relieve stress, treat certain skin conditions, and cure headaches.

Jasmine flower

Poka Sungha: The entire plant is dried and ground into a powder. The powder is used to treat digestive issues, especially diarrhea and those resulting from intestinal parasites.

Pokha Sungha

Karanja Oil: Extracted from the seeds of the Karanja tree, this oil is used for skin diseases like eczema and is also considered to have anti-inflammatory properties. Villagers use the oil as a natural pesticide in their farms, and may use it topically to protect against bugs.

Karanja oil

Neem leaves and bark: The leaves are ground into a paste and used against skin disorders and clean wounds. They are also used to treat fevers. The bark, meanwhile is used to treat stomach issues and for oral care.

Our brief conversations only begin to scratch the surface of traditional medicine in Odisha, yet they reveal a wealth of deeply rooted knowledge. This ancestral wisdom helps explain the surprisingly good health outcomes in tribal communities, despite the prevalence of endemic tropical diseases and limited access to Western medicine. A community health worker informed us that plant-derived products, like those mentioned earlier, are already widely used to treat and prevent illnesses such as typhoid, malaria, and filariasis (which made me a bit paranoid – you don’t know they have it until 15 years after infection when you start to develop Elephantiasis). Given the effectiveness of these traditional remedies, there is no doubt that promoting the reintroduction and widespread use of neem oil, among other natural products, will significantly contribute to improving health outcomes in these communities.

Interview with community health worker

Meeting with community heath worker and children

Finally, it helps to consider the context in which these practices have evolved.  Tribal communities in Odisha remain quite isolated, geographically and culturally. One person mentioned that extreme traditions like human sacrifice have only recently been abandoned. While I don’t believe this to be true, the mere existence of such claims highlights the deep divide between tribal communities and mainstream Odia society. Even today, many villages are incredibly remote. During our last day in the field, we visited one community that was only accessible by a dense jungle trail. This isolation, while it helps preserve cultural heritage, also presents challenges that are compounded by societal discrimination and the misunderstanding of tribal traditions. These factors aggravate several issues such as: Water scarcity exacerbated by climate change and deforestation; limited access to education, with children often required to walk long distance; and gender discrimination, exemplified by women being forced to sleep with livestock during menstruation. Altogether, the relationship between the tribes’ invaluable traditional knowledge and the pressing need for sustainable development, economic opportunity, and social progress is complex.

JRP staff hiking to remote village

Following a resident to his village

Stagnant water in the jungle is a breeding ground for mosquitoes

The village is located in a beautiful setting

The entrance to the village

A villager eating water rice – An Ikon is on the wall behind her

Sitting in the village. Notice the big bites on my arm

While some tribal communities interviewed in India have expressed a desire for isolation, separation is impossible once contact has been established. We need to recognize that westernization has often worsened outcomes by disregarding indigenous knowledge. Therefore, it’s incumbent on the broader community to redress wrongs, improve services, fight diseases, and create economic opportunities while respecting the tribes. JRP is working toward this balance by addressing immediate needs while honoring the rich cultural and medicinal heritage of Odisha’s tribes.

Other Miscellaneous Images

Transporting neem seeds after weighing and paying cooperative

Wall painting – Apologies for the crooked logo

Bosu Sabar women

The cutest baby goat

Fast cows

The rainy season isn’t too rainy yet, but these roads can easily become impassable