Ashok Kasuang - Session 01, 4 January 2024

File 1 Ashok Kasuang was born and brought up in Byale, as multiple generations of his family before him. The village is Byale, the people’s title or family name is Yakli or Kasuang. There are three villages where Kasuang people live: Byale, Wagyong and Surung. To avoid confusion, as suggested by Kamin Dolo, the people had the surname Byale, even in some of their documents. Now, they are changing it back to Yakli. He shares that the Puroik people have cultivated the Palm since childhood, since the beginning. All their ancestors have also consumed sago. He shares how the Palm is vegetatively propagated. He goes on to tell the Puroik words or phrases associated with the Palm and its processing.

[Archivist’s note: Yakli is the Nyishi name for Kasuang people.]

In Puroik, clearing the surroundings is called Metchi joik. When someone decides to process sago, they go to their groves and choose a stem that has flowered and fruited, which is then felled. Metchi uve is the name for the fruit in Puroik and Metchi alak, translates to more starch. The edible portion of the Palm, the starch, is called Bey. After it is felled, it is called Metchi key. To open the outer covering of the stem is said as Metchi aka-fa. To cut the stem into pieces is called Metchi khyei. The one whose pieces have been made, is called Metchi khyei. Then it is cut in a specific manner so as to make indentations on the stem with the machete, sharp first cuts, so that it's easy to chip off the outer layer of the stem. That is called Metchi ruik (shows in action how it's cut). After that, it's called Metchi chua. After that, with the machete, the entire outer covering is removed, at which point it's called, Metchi pag.

Then, he shares that a rope is tied around the stem and carried to a place where there is water. He reiterates that a freshwater source is absolutely necessary for the processing, even if far. There is a processing station for the Palm, called Kaiko, where everything is gathered to process sago. Stems are brought here. With a tool made of bamboo and wood, the fibres of the Palm are shredded. The wood stick is called Frekhyu and the bamboo piece is called Sakhyauk. The bamboo portion is used to shred the stem. The bamboo must be sharpened at the edge. The knife used for sharpening is called Khyokiyei, Sakhyauk kiyei. After the whole stem has been shredded, we use another tool made of wood. He shows the tool he has made and had kept close by in the house. It's called Waag and is used to beat the fibres. The tool is used in a typical movement of the foot and hand, they work in coordination.

After beating the fibres, they are dipped repeatedly in water to dissolve the starch. Then there is a need for a filtering device. Ashok Kasuang shares that earlier, they used to make their own filter from Arai (Puroik name for cane) but these days they purchase a netted bag from the market. It's called Riyek. When the beaten fibres are dipped and the starch is dissolved in the water, it's called Metchi sə or Bey sə. Then, a platform is made to collect the starch in, called Vaa. That was also made from bamboo earlier. These days also some people make it, but more people use cloth from the market, which is spread to collect the starch in the final process. To spread Vaa, and hold it, the person must make a support with wood and bamboo and place it on top of Vaa. It's called Vatua. After the whole process is completed, the starch gets sedimented. After letting the water flow from above, the starch or bey gets collected, sediment in a powder form. The water above the sedimented starch, which is thrown, is called bey kua pi pau. After the water has been thrown, the starch needs to be mixed well by hand, for it to get harder. Otherwise, it is difficult to load it in the basket. So, in a round motion of the hand, the starch is mixed and collected and put in the basket. Then, he shares that in the evening, a basket is carried back home.

He shares further that when it’s cooked, its name changes. Till this point in the processing, the starch is called Bey. To cook the sago now, one must put a pot of water over the fire. It needs to be hot, boiling water. Then, the Puroik used to make something like a bucket by hand, called Kala, also made of bamboo but not in use anymore. A bit of bey is taken and mashed nicely by hand and mixed with cold water to make a runny paste or slurry. Then, the hot boiling water is poured on it and a spoon-like tool called Kakui is used to mix it. It is moved in a circular motion. At this point, when it's ready, it's called Mraak, i.e. after it's cooked. Then, it's transferred to a plate, it's called Dalaa. That also used to be made by people with local materials. Then people would put some Mraak on it, sit together and eat. It is eaten along with an accompanying broth. When dipped in the broth of the boiled meat or vegetables, Mraak is easier to eat. It's tasty also. There are more ways to cook sago. If not cooked this way, it can also be cooked as Beykaap. In the powder state, it must be ground by hand very finely and put in a hot pan. It does not need anything else, except heat it to cook – not even water. Then, he shares, another way to make it is to take a piece of bamboo (bamboo chua) and put finely ground powder in it, and cook it without water by placing the bamboo in the fire. It should be tender (kaccha) bamboo. It's called Beyuvang.

Ashok Kasaung shares that there are many ways in which bey can be cooked, and its tales are many in kind. It's also very tasty and can last all day. He shares another way of cooking it by taking a block of bey and roasting it in the fire. It's called Bey ja. The kind that is burnt and eaten. It must be peeled at the outer layer, which gets cooked and put in the fire again. Then, when all layers have been peeled off one after the other and only a small uncooked morsel is left, it's called Bey kak. He goes on to express that bey is very good to eat. It never leads to illness, or an upset stomach. He shares that rice may sometimes cause gastric problems, but it has never been known to happen after consuming bey. He remembers how in the past, he used to consume only bey and work and walk all day, but it’s difficult to manage that way anymore because people are not used to it anymore. In earlier days there was only bey, and so they only ate bey.

He shares that earlier in his village, people did not farm as much. They did only very little farming, they used to ask the Nyishi people for rice. They used to farm a bit, but not year-round and mostly only ate bey. He shares that in the olden days, sometimes, for example, rodents would finish all the rice in their farms, then many men even from Seppa would come up into Puroik villages to ask for bey. He shares that their area has the most Palms and their bey was in much demand.

These days, apart from bey, they consume rice. But also in the jungle, there is Muang (tree fern). He shares that the Puroik people know how to process Muang as well and goes on to explain the process. First, one must cut off the tendril from the top of the tree fern. Then after waiting for 5-6 months, up to a year the tree fern is felled and its bark is chipped off. Then, the stem is cut into pieces. Then they lay a leaf and keep the pieces of the stem on it. It is allowed to rot or ferment and is taken to the Kaiko and stored. It is then beaten with Waag, and put in the basket, dissolved in the water inside Riyek. Water is needed for this process too. Then the edible part of the Muang gets collected. Then the water above the sediment is thrown and the starch from Muang is collected. However, it is cooked differently. In a bucket with water, a stone is cleaned and then put in the fire. It is heated and then put in the bucket full of Muang. It takes the heat from the stone and gets cooked. Then another way to eat it is in a bamboo piece, where some Muang is stuck inside and roasted in the fire.

He speaks of another important food plant, called Tabua. It is cut into thin slices and mixed with ash. This is done to remove the bitterness. It is cooked in boiling water and then consumed. Sometimes, he says, when the rats eat up the rice and a kind of insect eats the leaves of the Palm, such that no starch is stored in the stems, these foods are used. Even the palm gets infested sometimes, it's called Drə. The insect can eat up leaves of a whole grove of the Palm in a single night as it comes in great numbers. In such a time of famine, people rely on Muang and Tabua. They are not consumed much these days, Tabua even less than Muang. However, people preserve Muang and Tabua as it may be useful someday. It is not cut unnecessarily and not thrown away and felled. This is the reason, he says, the Puroik people have no trouble finding food. They won't need to go to the town to get food. The jungle can sustain the Puroik people, he says. That's why the people raise Muang on their land. Wherever it occurs, people clear the surroundings and maintain it. He describes two kinds of Muang as well. One kind which is not edible grows tall and is called Muang Pasai. The edible one is short.

He goes on to share that there used to be groves of Muang, but not common at present. It grows on its own in the jungle and the people don’t fell it so that they can rely on it when bey is over. There are some rules to making Muang. For example, on the first day when someone is making Muang, they must have some Arai (cane) and cut a piece of it before cutting a piece of Muang, so that Muang is hard. One is also not allowed to urinate during the process of making Muang, otherwise after the preparation, it will have a fermented taste and bad odour. Once the process is complete, the person can urinate. The process of preparing Muang is about a week long. So, the first day when it's been cut in pieces, it will need to be kept in the jungle. Then, after a week, it rots a bit and then it's taken to the Kaiko. Then it can be made. It takes some time. Metchi, on the other hand, can be prepared in a single day and it will be ready to eat by evening. Both Muang and Tabua don’t die, even if they’re cut in pieces, wherever the piece falls, a new individual emerges from there. Tabua can be found in most places, except in the higher altitudes.

Ashok Kasuang tells us about the foraged vegetables that are part of the diet. A fern, called Akalama, has two varieties, one of lower elevation and one of higher elevation, called Pokra. Papuato is bitter, it is from the jungle and clears the stomach also. If someone is ill, eating this vegetable will help. It grows on a tree. It is ready to eat during the season, in June-July. That's when it’s plucked and eaten, not now. Then among other forage vegetables, some grow near the river, for example one called Langmu, which is a bit irritable to eat. But when cooked, the irritant is lost. It cannot be found randomly in the jungle. It's only found near rivers - lower along the rivers. Among the farmed vegetables, he shares, they eat potato, Laik patta (leafy vegetable), pumpkin and its leaves as well.

He shares the cycle of jhum farming, saying that harvest happens in June-July. In April, they sow rice. They clear the land for jhum three times a year. Once in the beginning, then one more time in the middle and then in the last part of the year. The land is cleared once rice is ready and harvested. Rice takes almost a year, it needs 5-6 months to be ready. In Jan-Feb, people clear their land, and sow rice in April-May. Then, they will clear the land again in June- July and August. In September, rice flowers, and in October, it is harvested. This way, it takes a lot of time to grow. But for bey, he says, it's very short (the time it takes). One can have food to eat in a single day. He shares that his grandparents and earlier ancestors didn't eat anything else, only Bey. And for an accompanying vegetable, they ate fermented roasted bamboo. It is collected high up in the mountains and close by also. After cutting it in pieces, it is allowed to ferment. It's called Marung. That's how people used to keep going. Leafy vegetables are not a match with bey. It must be consumed with meat, fish or Marung. Leafy vegetables are a good combination with rice.

He speaks of the phenology of the Palm, sharing that the time it takes to mature is such that if planted in one’s youth, it will mature in their old age. The Palm also needs to be maintained. The surroundings must be cleared once a year. Then it grows faster. It sprouts two new leaves each year. While clearing, using the machete, one would need to remove the extra fibre on the stem and undergrowth next to the cluster. The first rachis that emerges from a young sucker is cut and thrown away. That's how it grows faster. In 10-15 years, or twenty years, it will be ready to harvest, he adds. It can be harvested when it has fruited. When the fruit is small, or if there is only flower, then it's not the best time. He suggests letting the fruit be bigger in size, then there will be more starch inside. During the winter season, the starch content is greater than in the summer season. The stem is also heavier in the winter season. In the summer season, it is lighter. He believes that the reason is that due to the heat, the starch moves from the lower portion to the upper portion. In the winter season, it is concentrated in the lower portion, it's heavier. Sago is also more long-lasting in the winter season after processing.

Bey can be produced all year round. One load of bey may last 4-5 days, 1-2 days or 6-7 days. In the past, he shares, his grandparents used to make bey every day because they had to give half of it to the Nyishi people, while the rest they would eat themselves. Some of it they try to sell. They wouldn't exchange it for money at that time, but for salt. Obtaining salt was not easy in the region. So, they used to get it from far, from China. The Puroik call it napa haung. It used to be black in colour. Even for a little bit of salt, they would have to trade a load of bey. They wouldn't sell it for money in the past, but may trade it for dao (machete), Mithun, pig, cow and hens. They could also buy maala (traditional necklace forming family heirloom). He shares how the Puroik people made their own cloth in the past from a herbaceous plant in the jungle, which is very itchy. If it rubbed past someone, it caused irritation. The method to make cloth was to peel off the outer layer of the stem and extract the fibres. One person can wear one piece of cloth. Men could wear a small piece tied at the waist, descending downward and wrapping it to the other side at the back, like the Adi people. Women could wear a single bigger piece of cloth, called Galle. That cloth is very expensive. Back then, there wasn't any money. Salt, dao, and axes were important items. He tells us that there are people who can make their own axes and dao. These days, he comments, they use things from the town. He remembers how people used to make pots with mud. Bottles were made of bamboo, spoons also were from bamboo or wood- same for most daily use items.

He then shares about the varieties of the Palm he cultivates. Machyong is a variety of the jungle, dispersed by the civet, he says. It is not raised, but if found, is felled and consumed. It's the exact same as the Palm in terms of bey. Another variety is called Beyryong. It’s consumed relatively less because the colour of bey is white. It's not good in the staple form of Beyraak (same as Mraak). It's best for roasting and eating. Not many clusters of this variety are raised. It's possible to mix it with the other varieties, but Beyryong alone is not so appealing. The consistency is very watery. The most commonly consumed variety is Metchi. Other varieties include Nichve, and Nija. He goes on to elaborate that Nijvay is not populous but is of good quality. The stem becomes very thick, difficult to lift and carry. Both Nijvay and Beyryong, he shares, have very thick stems. The simple (common) Metchi does not have that girth. It's easier to carry also. He also shares that the starch content of Machyong is good enough but inside it, there is a lot of fibre, it's very hard, so it's not that good. It’s very hard when cutting the stem as well. When asked if the time to maturation or maintenance is different for the varieties, he says it’s the same.

File 2

Ashok Kasuang shares the multiple ways in which parts of the Palm are used other than for food. The leaves are used for roofing of a house. The leaves can also be used to make a broom. The tip of the stem has Leung to eat. The stem also has a cottony portion, put in the house during construction (most likely on the roof) and is very durable. Apart from these, they make a waterproof covering for the Kadaak (a handcrafted backpack), from a stem layer. He shares that it's also very fashionable to wear during festivals, each piece costing up to eight thousand rupees. It's very strong, it won't wear off easily. The fibre/outer covering of the stem is also used to light a fire, it burns well, as well as firewood. For instance, lighting it at night, the fire will stay alive till morning. Commenting on the difference in appearance among varieties, he says that the varieties are distinct and the difference can be spotted in the leaves. He describes how Machyong has smaller leaves and the starch is red in colour. And in Nijvay, the petiole is thicker and starch is red. The leaves are big. Beyryong also has a thick petiole, and big leaf size. The common variety, Metchi, has thinner petiole and leaves are also smaller. The fruit and flower however, are the same.

When asked about his memory of learning about the Palm, he shares he learnt from his parents. He shares that when kids accompany their parents, they learn and will have the practice. He shares that most kids, like his own, learn through observation and how his wife who also had never made bey in her childhood learnt after marriage and does it well. He shared that the Palm has always been known to them as bey, that it’s ubiquitous. He shares how his parents never fed him anything else, only bey. He emphasises that bey is the only food for him, his kids, and has been the only food for generations. He prefers bey over rice but these days, rice is also used more, as it doesn’t make him hungry soon. He emphasises though that bey is most common in his place and gives the example of how it can be prepared in multiple ways to suit the mood of a person. If someone falls ill, he shares, they can still eat Mraak, because it's soft and light. When ill, one may not feel like eating rice, like chewing it, it may be heavy too. Mraak can just be swallowed with broth.

When asked whether storms may affect the Palm, he strongly disagrees. He shares that in a place with loose soil, if a landslide happens, the Palm is planted. Its roots, called Arai in Puroik, Metchi Arai, are thick and strong. They help hold the soil as they penetrate deep in the soil. Landslides are very difficult where the Palm is planted but may happen once in a while, unexpectedly. He shares that even in a storm, it will not be uprooted, which is why in earlier times, people would take shelter in the Palm clusters when there was a big storm. The flowers of the Palm he says appear in September-October, between the warm and cold seasons.

Time-stamped section headings

File 1 (00:00:00) Introductions, background of the speaker and a brief history of Byale village. (00:02:07) On the association between the Palm and the Puroik people. (00:03:25) Puroik words and phrases associated with the Palm. (00:16:58) Health benefits of sago and its prevalence as the only staple food in the past. Alternatives to Palm sago – a tree fern, Muang, and a fern, Tabua. (00:26:56) Maintenance of Muang and Tabua for food in times of need, groves of Muang in the past, the method of making Muang flour and inheritance of Muang. (00:36:20) Other plants consumed, both foraged and farmed. A timeline of cultivation of rice. (00:45:04) Cultivation and lifespan of the Palm and cloth made by the Puroik people in the past. (00:54:19) Varieties of the Palm cultivated by the speaker, and differences in their sago quality. [00:58:42 Archivist’s note: Pig shrieking under the house. Warning: Sound extremely loud.]

File 2 (00:00:00) Uses of the Palm other than food. (00:05:38) Morphological differences among the varieties. (00:07:37) Childhood lessons in making sago. Preference for rice vs sago. (00:12:47) Effect of storms or extreme weather conditions on the Palm.