Both men and women lay inert on wooden funeral pyres. Some bodies are wrapped in white fabric while others hold their offspring close. For a moment, the viewer is led to believe that there has been some catastrophic unfortunate event.  

However, they are alive and well. 

Well, “well” may be an exaggeration, let’s just say they are alive and breathing. 

This is Chita Andolan, one of the most impactful protests that have taken place in India in the recent years. Wondering why this is the first time you’re hearing of it? Don’t bother, it’s not your fault. 

The mainstream media has chosen to sleep on it, so why shouldn’t the audience? 

The fact that most of us became aware of it via Instagram and X instead of big newspaper headlines tells a lot about the media community and the nature of the protection itself.  

People here do not protest in order to have better infrastructure or more subsidies; they fight for something much more important: their right to live without losing everything even before knowing whether or not they will have a future! 

Yeah, it’s serious business. 

Funeral Pyres Inferno: Protesters Appeal to the Central Government

The Chita Andolan is a movement being spearheaded by the tribal people of the Chhatarpur and Panna districts in Madhya Pradesh in their fight against displacement due to the Ken-Betwa River Linking project. 

The word “chita” means “funeral pyres” and the significance of the expression is profound. In other words, protesters lie still on the wooden funeral pyres to signify that displacing them from their original land is tantamount to social death.

A beautiful irony and an even hitting metaphor. But it retains beauty, only till its reality does not hit our own doors.  

What people may not know is that the funeral pyres were never the first choice. No. 

For months, the villagers had been holding peaceful protests such as sit-ins, demonstrations, road blockades, petitions and rallies outside government buildings in their bid to air their grievances. They said that they had often tried to talk to officials about their demands for rehabilitation and to ensure that their previous promises were fulfilled. It was only after these moves had failed that the protest action escalated.

Yes, the “chita” was their “tedhi ungli se ghee nikaalna.” 

The Ken-Betwa Project Promises Water For Millions, But Someone Has To Pay The Price 

The Ken-Betwa River Linking Project involves building of the Daudhan Dam to bring water from the Ken River to the Betwa River and alleviating drought conditions in Bundelkhand through irrigation, fulfilling drinking water needs of millions, and producing hydroelectric energy. Moreover, it should be noted that even though this project is responsible for many achievements on paper, it still represents a very pertinent challenge.

After all, it is worth noting the impact on local population.

Many local tribal families can face the loss of their homes, land, forests, and cultural heritage.

The Fight Isn’t Against Development, It’s Against Displacement 

The people are not against development. They strictly oppose the lack of appropriate approach to it. Their requests are clear: they want proper rehabilitation before displacement, transparent land transfer policy, reasonable compensation, and proper guarantees from authorities.

Too much? Only when you’re dealing with the authorities. 

To these communities, land isn’t simply property. It is part of their being. For outsiders, there may be a dispute over land compensation. For the community members, things are bigger than that.

They depend on their forests for food, medication, pasture, and money. Their villages are home to graves, sacred places, and traditions that cannot be relocated. Moving to a resettlement colony means getting a roof over one’s head, but it does not mean regaining the ecosystem and way of living that has been developing for generations. Yes, generations. 

That is why people involved in protests insist that they fight for their identity and not just land.

The Protest Doesn’t End With Funeral Pyres

While the Chita Andolan may have surfaced as its strongest, most hard-hitting symbol, it is one of the many steps taken in a much larger movement.

In the last few months, the affected sections of the society have resorted to a myriad of forms of protest, ranging from sit-ins to rallies, public demonstrations to blockades, and protests outside government offices.

The recent phase of protests occurred after villagers claimed that the promises regarding compensation and rehabilitation were not kept. Notwithstanding restrictions and the harsh weather conditions, people continue to lie on funeral pyres and repeat their demands for obtaining written assurances.

A +1 Stakeholder in the Story: The Forest

The debate about the Ken-Betwa Project is more than just the displacement of some people.

Environmentalists have been warning that the Daudhan Dam could impact many areas of the Panna Tiger Reserve, cause large-scale deforestation, and lead to changes in flora and fauna habitats. Some experts questioned whether the assumption regarding the excess water of the Ken river is reasonable at all, given the effect of climate change on precipitation patterns across Central India.

The controversy, therefore, isn’t simply about where people will live. It’s also about what kind of environmental legacy the project will leave behind.

The Government Calls It A Landmark Project, We Respectfully Disagree

According to the government, the Ken-Betwa Project is vital for the future of Bundelkhand. The claims are supported by officials, who assert that the project will irrigate over 1 million hectares, supply drinking water to at least 6.2 million people, produce hydroelectricity, and radically change the water situation in one of India’s most drought-prone areas. The authorities declare that compensation and rehabilitation packages are assured according to the existing laws.

However, the protesters claim that there was no progress on the ground as promised. They argue that some people affected by the project are excluded from rehabilitation and that compensation cannot undo the loss that they are about to experience. 

Thus, the conflict is not concerned with whether certain development should be carried out but rather with who pays for it and whether this cost is properly paid.