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Traditional Knowledge for Mangrove Honey Collection
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  • Manage No, Sortation, Country, Writer ,Date, Copyright
    Manage No EE00001409
    Country Bangladesh
    ICH Domain Knowledge and practices about nature and the universe
    Address
    Sundarbans forest, Bangladesh (The Sundarbans has the largest single block of tidal halophytic mangrove forest in the world. The forest covers 10,000 km2, which is 4.2 percent of the total area of Bangladesh and 44 percent of the country’s total forest.)
Description Disclaimer : ‘Traditional Knowledge for Mangrove Honey Collection’ is not an element officially designated by the government of Bangladesh and thus tentatively named by ichLinks secretariat to introduce the cultural expression with the name indicated above. We welcome your valuable comments and feedback about 'Traditional Knowledge for Mangrove Honey Collection' and its information presented on this page. Forest honey collection in the Sundarbans is unique to its geographical area. Mawalis, the honey collectors traditionally depend on the honey and wax that they get from the world’s largest mangrove forest for their livelihood. Honey collection starts in the Sundarbans between March and May. Khalisa honey is bountiful around this time. After khalisa come gewa, bain, and kewra honey. Flowers of Sundarban bushes blossom during the month of Baishak, April, while those of bain trees blossom in May and June. The fruits of the gol tree fall off in June and July. Forest bees play an important role in the natural pollination of these plants and trees, particularly at the middle and top layers of the Sundarbans, where all kinds of trees and flowers live together. Bees live on pollen and honey while birds live on bees. But the birds also prevail in these two forest layers. The birds themselves are food for snakes and tigers, making a critical food cycle in the area and balancing the vertical forest ecosystems of the mangroves. Meanwhile, women hold rituals and follow special rules when men go out to collect honey in the forest. During this time, the women neither stay too far from their home nor use oil and soap on their hair and body. They also do not burn peppers in the furnace, nor do they squeeze water from the bath towels. They cook food early in the morning and in the evening. They never make a fire in the furnace at noon, as they believe that lighting a fire at noon could harm both the forest and the beehives. When they collect honey, the Mawalis do not quarrel with others, lie, or misbehave with others. The men also do the same. They obey sajuni, the chief, no matter what happens. When the collection begins, they first see how bees move and track their path. They anchor their boats to the bank of the river and go deep into the forest to search for beehives. Once they find a beehive, they make a karu, a broom-like bouquet, to make smoke and drive bees out of the hive. They also cover their mouths with cloths to protect themselves from bee stings. Then they cut a part of the hive to extract honey but leave the other part, where the bees and their larvae stay untouched. After the collection is done, they put out the fire on the karu. The honey collected here is kept in different cane baskets. Lastly, they keep the honey in a flat pot, designed to keep off moisture and prevent honey from thickening.
Social and cultural significance Healthy honey hives are a sign of a healthy forest, and more honey makes Mawalis happier. The whole process of honey collection upholds a sustainable future with ecological waves and cultural tides.
Transmission method In 2010, nine groups from eighty-one Mawali families engaged in the culture program for sustainable honey collection with BARCIK. The program allowed them to form groups, named after the nine significant mangrove trees: Sundari, Pashur, Khalisha, Goran, Golgach, Bain, Kakra, Kewra, and Dhalchaka. Their strong bond helped them form a committee known as the Sundarbans Sustainable Co-management Committee, composed of Mawalis, forest-dwelling women, members of local governments, school and college instructors, journalists, and members of the local market committee. This also helped the local communities assess the honey market and organize honey collection rituals, and provided ecological education and cultural activities at schools. In this way, they were able to deal with social and other problems together. This enhanced their capacity and confidence, leading them to claim access to forest resources in a cultural way.
Community Mawali communities

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