Climate change is a global issue with diverse regional impacts threatening the survival of both human and non-human species. While the academic discourse on climate change predominantly focuses on macro-level studies, it often neglects the vital role of local environmental practices and the perspectives of affected communities. This paper presents insights from ethnographic fieldwork conducted among the Bishnoi community in Khejarli Village, Jodhpur, in the Thar Desert of India. This study utilizes participant observations, semi-structured interviews, focus group discussions, and case studies to explore local environmental knowledge and practices aimed at mitigating and adapting to climate change. Findings reveal the Bishnois’ deep-rooted relationship with nature and the pivotal role of religious beliefs in shaping their conservation efforts. Since the 15th century, the Bishnois have been committed to protecting local species, such as plants and animals, which has been crucial for sustaining the desert ecosystem and combating climate change. Moreover, their religious teachings and principles have helped conserve values among younger generations, ensuring a lasting culture of environmental stewardship. This paper supports integrating micro-level ethnographic studies into global climate change dialogues, urging the recognition of local knowledge as an essential resource for addressing contemporary environmental challenges.

In a certain sense, every time World Hindi Diwas is celebrated, not only does it evoke the idea of the monolingual identity of the Indian nation but also invents certain linguistic claims and imaginaries about the Hindi-Hindu past. One dominant way in which such linguistic assumptions around Hindi are imagined and practised is by insisting on a binary choice between Hindi-Hindu and Urdu-Muslim. This social binary of two languages exists despite their fl uid meanings in medieval India. The article argues that while Hindi and Urdu are assigned distinctive historical genealogies, what is often missed is the context of fl uidities of medieval India where such vocabularies of linguistic and social binaries hardly existed.

The Raika of Rajasthan and the Banjara/Lambadi tribe of Deccan region had been self-sustained as nomadic pastoralists and caravan traders, respectively, in pre-British India. Colonial policies imposed several restrictions on nomadic communities and their economic activities by branding them as ‘criminals' under the Criminal Tribes Act of 1871. As a result, many of the nomadic communities lost their cultural economy and struggled to survive. Colonial and post-colonial studies primarily have focused on settled communities; however, little attention is paid to pastoral nomads and itinerary communities. The present paper focuses on the transformation of traditional nomadic livelihoods, culture and economy of the two communities—the Raika pastoralist and the Banjara traditional caravan traders and livestock breeders consequent upon colonial policies. It also emphasizes on current livelihood strategies. Empirical data, resulted from ethnographic fieldwork and colonial and post-colonial literature have been examined. An ethnographic study among the Banjaras from Deccan region during the year 2009–2010 and the Raika of Rajasthan between 2013–2015 and 2019 helped to understand their past and present situations. Colonial and post-colonial policies, governance and its impact on pastoralists and other nomadic communities have been critically examined.