Once, Nishads told stories about Kumbh. Today, Kumbh tells a story about their decline (original) (raw)

The Kumbh Mela of 2025 reminds us, once again, about the subaltern ownership of this great religious, civilisational event. The Nishad community, also known as Kewats, has long been connected with India’s historical and mythological landscape. Approximately 20,000 Nishads are providing services at Kumbh in various capacities. However, this is only the number that is plying the roughly 5,000 boats on the confluence of the rivers Ganga, Yamuna, and the mythical Saraswati at Kumbh every day. There is an uncounted number of Kewats providing other services in the Mela too.

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According to Puranic mythology, Nishads were originally hunters of birds and are believed to have inspired Valmiki to compose the Ramayana. They trace their lineage to Nishadraj Guhya, who is said to have helped Lord Rama, Sita, and Lakshmana cross the Sarayu river. The Nishads’ deep-rooted association with rivers and water-centric occupations, such as boating, fishing, and sand dredging, has shaped their identity for centuries.

In this year’s Kumbh, however, it is the woeful socio-economic condition and a cultural decline of the Nishads that is most evident. What makes Nishads socially and culturally vulnerable despite their significant role in the Kumbh? The community’s contributions often remain unacknowledged in mainstream narratives surrounding the event, while social and conventional media focus on the sadhus and other Instagram-worthy images. The scenic and sonic melee of Kumbh seldom highlights their work.

The Nishads are not only service providers, ferrying the pilgrims from one river bank to another; they are also an embodiment of the collective memory of the Kumbh Mela. They recount stories of their ancestors who ferried pilgrims during previous Kumbh Melas, some dating back over a century.

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According to Rohit Nishad, a boatman aged 31 from Prayagraj, his great-grandfather, grandfather, and father all dedicated their lives to this sacred task. The Nishads see their work as not merely a source of livelihood but as a continuation of a holy service initiated by their forefathers. For them, the Kumbh is not just an event but a reaffirmation of their historical and spiritual significance. Similarly, another boatman, Mahavir Nishad, shared how his family struggled when his father, who suffered from paralysis in his left arm, was unable to continue his traditional occupation, using the only skill he possessed. Despite such hardships, Mahavir continued his family’s legacy.

However, the persistence of tradition has not come without challenges. As economic pressures mount and opportunities shrink, younger generations are increasingly seeking alternative livelihoods. The introduction of modern transportation methods and mechanised boats threatens the traditional role of the Nishad boatmen. Some of the younger Nishads have taken up jobs such as driving e-rickshaws, selling bottled Gangajal, snacks and trinkets at the Kumbh site.

While the Kumbh Mela brings an influx of pilgrims and increased demand for boating services, the economic benefits for Nishad boatmen remain marginal. Most boatmen work under contractors — also from the community — who control the distribution of earnings. Approximately 400 to 500 Nishads are working as contractors at the Kumbh this year. While the contractors earn significantly more during the Kumbh, the increased revenue rarely trickles down to the boatmen themselves. The Kumbh, with all its grandeur, brings no substantial financial upliftment to many of them, reinforcing their socio-economic struggles.

With the advent of modernisation and technological advancements, traditional practices within the Nishad community are undergoing a gradual transformation. The songs of the mallaahs, once an integral part of the boat journey, are now fading into obscurity. In the past, these songs narrated mythological tales and contained philosophical nuggets and wisdom of life. Nishads ferrying the pilgrims smile and say, “those songs disappeared with our ancestors”. Besides, many Nishads have tried to ensure that their children do not take up the ancestral occupation of boatmen. “We don’t want our children to remain poor like us forever”, said Sanjay, a boatman aged 27, who is a father of two.

Despite the constraints, the Nishads express a deep connection with their heritage. Many continue to view their role as sacred, a duty rather than just an occupation, even when a lack of recognition and economic stability has forced others to adapt to changing times.

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“The recent efforts by the government have made us feel socially uplifted,” says Ramesh Nishad, a boatman from Prayagraj. There is an attempt by some of the contractor Nishads to underline the government endeavours. “The installation of the grand statue of Nishad Raj with Lord Ram at Shringverpur makes us proud of our heritage,” said a contractor Nishad.

The Nishads of the Kumbh Mela are more than just boatmen; they are custodians of an ancient tradition. Yet, as modernisation and economic challenges encroach upon their way of life, the community finds itself at a crossroads, struggling to preserve its identity while adapting to the demands of a rapidly changing world.

Pathak is Associate Professor and Pandey is a research scholar in the Department of Sociology, South Asian University, New Delhi. The authors are members of the Mahakumbh review team of the Indian Institute of Technology, Kanpur