The spectacular island, lagoon and reef of HDh Nolhivaranfaru is home to some of the most stunning sunsets, mesmerizing beaches and a beautiful mangrove. This island which experienced population consolidation in the past with people of HDh Faridhoo, Kunburudhoo and Maavaidhoo, is also the resting spot of the Atoll Chief of Northern Atolls in the 16th century Edhurukaleyfaanu. Our focus today is on the Bodukulhi of Nolhivaranfaru.
Sikundi Kulhi, found in Shaviyani Milandhoo, is a freshwater body with a total area of 11,700 m2. The kulhi gets its name from the abundant amount of freshwater shrimp (dingaa) found in it. Locals refer to the shrimp as ‘sikundi’, which led to the name Sikundi Kulhi.
Based on memories of an 18 year old’s life in post-British protectorate Gan— creative non-fiction. Please comment if you have pictures or more accurate information of the time!
I
in 1985 she was 18 years old and fresh out of grade seven in Nooraanee School, the highest level of schooling that could be received in S. Hithadhoo at the time. Her father, a carpenter for the Addu Development Authority (ADA), announced that she was to start working at the Silverline Garment Factory in Gan as an administrative assistant. The factories were owned by companies in Hong Kong, and operated in partnership with STO. This was the extent of her knowledge of her new workplace.
Father’s decisions were rarely subject to protest, and her own reluctance was expressed only through stony silences, a refusal to be excited, and making up her mind to never pack meals to eat at the mess halls.
And so it began. Four am wake-up calls, bleary eyes, and steaming breakfasts put in front of her by her mother. She would watch as her ever-disciplined father left the house at 4:30 am to catch the earliest STO bus to Gan from Hithadhoo. Clockwork. She took her time, neat plaits, every crease in her dresses smoothed out, her face set in a determined pokerface.
On the days she woke up early enough, she would catch a ride to Gan with her father in a largely empty bus. She would let her thoughts flow and relax, the early bus being far less traumatizing during the bumpy 45 minute ride to Gan. She avoided the 6:30 bus like the plaque. The 30 person seater would usually get packed with 70. The unfortunate days where she had to catch it were etched into her memories in flashes of armpits, sweat, and no breathing space. Sardines.
The causeway between Feydhoo and Gan was put together with big blocks of rock with a layer of sand on top. Some days the bus would get to the edge of Feydhoo to find that the tide and waves had dislodged the rocks and washed away the sand. Days like that, the bus would stall while the passengers helped to re-align the causeway and put more sand on top, hoping for a smooth ride. Of course, she never got off the bus for that and would peer out the glass to see the action.
At 7:25 am, a bell would sound to signal 5 minutes till reporting time to punch in the attendance card. She’d watch from her perch in the air conditioned office as workers of all ages rushed from the yard and buses to hurriedly get their time stamp on. She was usually at Gan by 6:45 am, punched in well ahead of time and would not occupy her time in the fruitless pursuits of gossiping and flirting, thank you very much.
When the bell sounded the young women and men would run giggling in, startled from their lovestruck gazes, whispered flirty exchanges, and stolen kisses in select nooks. They would cluster into the hall, some brazenly holding hands and flirting, while others looked on to witness a form of courage they did not have (or sometimes approve of).
One wall of the hall was lined with punch cards of every employee at the factory. They were rectangular cards about 15 cm long, with the employee’s name, ID number and section printed at the top. One side of the card had the first 15 days of the month, and the other side the rest.
She knew all these details because she was the one who made them. At first she would stamp the ID number of every employee on their card before settling down at the typewriter and typing in their names and other details. Once she was done with that, she’d organize them by section and put them in rubber bands, ready to be handed over to the security in charge of guarding the punch card wall.
Every day, once the employees punched their cards in, she would go through them to identify who showed up to work and who didn’t. And then, on a great big board which was prominently displayed to everyone, she would update the daily statistics section wise, with the total number of people in each section, present employees, absentees, those that were on leave and sick leave.
By 9:30 am there would be another bell signaling a 15 minute interval break. Workers from every section would pool into the compound and mess hall. Some came with food packed from home, while others seized the opportunity to pick up from where they left off earlier in the morning. She would sit observing from the glass windows of her office, no packed snacks, still full from breakfast. With the 15 minutes over, everyone filed back in to the factory. Everyone has a role, a job, and a target.
When the sewing section workers sat down at their stations and to begin their work, the steady hum of machines would fill the air. Each worker had a table with their machine, a stack of work to be completed, a little wooden box which they swept the completed work into, and a helper who sat with them. These helpers were usually older women. The helper counted the number of completed pieces, checked for any damaged or unfinished ones and kept track of the worker’s progress. Being each other’s partners at work, the workers and their helpers often developed beautiful friendships, taking their breaks together and having lunch together.
The factory halls were lined end to end with tables. Low hanging tube lights were hung in pairs to give the workers the maximum possible light. Supervisors from Hong Kong roamed the halls, giving instructions when needed, training all the new staff and keeping the work going. The workers were so fast at their job, they were mesmerizing to watch.
The factory was always busy, sewing machines and overlock machines (aka oalak machine) going, trolleys moving back and forth. Young men pushed and pulled at these trolleys taking the finished work of each line on to the next bit of the assembly line.
After sewing, the clothes went onto the trimming section, onto the buttoning section, the laundry section, the pressing section, and finally the packing section. Each of these sections had multiple ‘QCs’ or Quality Controllers. QCs were usually foreigners, many of them Sri Lankan. She would often see them around in Gan where they had their quarters – tight blouses and flowing skirts.
And at noon, the bell would sound again. Lunch time.
Lunch was a busy affair. A one hour break would be given during which the gates of the factory would stay open. There weren’t many restaurants around, and most people brought food from home. Rice and curry and rihaakuru were popular options. The canteen area was big enough to accommodate the workers and had two big water boilers.
The Hassan Raha Canteen always had a big pot of curry made thick with flour. The tiny rations came at quite an expensive price of Rf. 10 for the workers who earned Rf. 300 monthly. Since many couldn’t afford to have lunch daily, the canteen came up with a deal – half the month’s salary for a full month of lunch whether you decide to eat it or not.
She remembers wrinkling her nose at the hotel smell and the many tables with benches. Instead, she would band together with the girls working at her office unit and walk over to the nearby yet very expensive restaurant for lunch. The restaurant in Holiday Village was only viable because they all split the bill.
For many, the lunch hour was more of a photography hour. Food would be hurriedly shoveled in while photographers suddenly appeared around the factory to capitalize on those looking to pose with their friends. She recalls Gan at the time being even more beautiful than today – no trash, shoe flowers everywhere, and fithiroanu trees lining the streets. And both men and women would run from one tree to the next with a different pose for each, in groups, alone and with lovers.
At 1 pm, would come the bell that drew the eating, photos and flirting to a close. Everyone would file back in yet again, picking up where they left off. When the sections ran out of material, it was time for a visit to the store room to visit the stock keepers. She remembers the store being immense, with every color and texture of cloth, buttons, thread and other accessories always fully stocked. The stock keepers would pull out giant books from which workers could pick out exactly what they wanted in the colors they wanted. And like everything else at the factory, the vouchers to get material from stock would be recorded in English.
And so the rhythm at the factory would stay on track to order numbers, style numbers and the specific amount of cartons that have to be filled. The only thing recorded in Dhivehi at the factory was the Yaumiyya – notes of all the work that took place – which was recorded daily at the end of the day. By 4:30 pm, the day would draw to a close and it would be time to head home. Workers must yet again file into the STO buses that would drop them off at home. There would be a huge rush to get a seat on the bus with workers pelting towards the buses, bags swinging. Every now and then supervisors would patrol near the gates, sending back the workers who tried to get a five minute head start on finding a seat on the buses!
The factory ran like clockwork, but there were days where one couldn’t go home at 4:30. She remembers days when order got too ‘tight’ with a deadline looming and the cargo boat ready to leave at the port. Overtime would become necessary and was yet again orchestrated to the minute. By afternoon, it would be decided how much OT time would take place and which workers needed to stay on.
OT could finish at 6:30 pm, 8:30 pm or 10 pm depending on the urgency and amount of work. 10 pm was the last possible time to stay at work, after which the factory would shut down for the day. Hulhudhoo Meedhoo workers rarely did any OT since their transport to and from Gan was via dhoni. Even then, sleeping quarters were made at the factory in case workers had to stay the night. On days like these, STO would supply the meals for OT workers. At tea time, each worker would get two slices of bread and margarine with a cup of black tea. For dinner, the dreaded thin fish curry and rice.
And so it went, lovers heartbeats punctuating the droning sound of machines. Winding yarn, knitting, linking, laundry, lamp, mending, ironing and packing. Cardboard boxes with batch number, order number, quantity and a sign that said Made in Maldives. Orders stacked in bundles, tied with a blue packing ribbon, greetings from a blue nation. And the memories stay on of a time where a garment factory in Addu was a beacon of security, hope and love.
There are two types of people who will tell you that you cannot make a difference in this world: those who are afraid to try and those who are afraid you will succeed
james jackson
Tthe
Day 3
In the morning, a group of men gathered on a wide street with sticks made ahead in time for eid to play “Mandi/olhulaa mandi”. “Mandi” is a local sport played using a long stick (a bat) and small wooden pieces (3- 4 inch long, locally called “foali). It is played as two teams, one as the striking team and other team as the catching team.
A small dip was made in the ground and pieces were placed in the dip. Players hit the foali with the bat, which raises it into the air. With practiced precision, the player then strikes the foali hard towards the team on the other end of pitch. If the opponent catches the foali, the striker and the catcher will face a showdown, called “Udi enburun”, a type of synchronized dance similar to Capoeira. If the striker beats the catcher, he gets to play again. Or else he will be out. This art of playing mandi is slowly dying and today there are very few people who know the sport well and the proper way to perform the “gulhamathi hiffun” and “Udi enburun”. If we want to conserve this fading art, some serious work needs to be done and soon!
At the end of the game, the men dance over to the beach with live boduberu and clean themselves in the sea. As per tradition, women came to fetch the men from the sea. However, the modern twist is that instead of the hot herbal water and massage as in the past, now the women come with boduberu and hot noodle soup. Families enjoyed the meal together, bantering on the beach while enjoying the sea and the amazing view from the island as boduberu played in the background.
In the past, women would come to fetch the men from the beach playing drums and take them to a shady area on the beach. The area would be covered with dried coconut leaves and pots full of warm water with herbs. Women would give massages to players of mandi using the warm herbal water. This was called “veyogandu modun”. This is no longer practiced in the community.
In the evening there was a tug of war between male and female teams followed by an event held especially for children. As the evening went on, people gathered to perform a local play called “ vagu Kulhun”. The play is about a farmer trying to protect his banana trees from a group of thieves and involves a lot of improvisation. There is a leader among the thieves called “mula vagu” who leads the pack to steal the bananas. Also in the group of thieves is a doctor who treats all the injured thieves. The banana tree is guarded by the “Badi edhuru” (gun man) who shoots at and tries to kill the thieves as they try to steal the bananas. The end goal for badi edhuru is to kill the thieves before they steal the bananas; and for the thieves it is to steal the bananas without getting killed. Whoever finishes the job first wins the play. Special characters make appearances throughout the play to keep the audience entertained. Kids particularly enjoy this play, as do the adults who take part in playing and watching!
On the third night of Eid celebrations, the stage show continued but this time with more input from the community. Dance groups and short skits made their way on stage much to the amusement of the audience. The title group for the night was the popular rap group Symbolic Records. Most of the audience was rapping right along with the group, a testament to how popular they are in Kelaa!
Day 4
The activity died down just a little on day 4, when families took the day to spend time together at the Kelaa thundi area. People packed picnics and played watersports at the amazing beach and lagoon.
The sun set on the long Eid weekend surrounded by family, loved ones, good food and good tunes. An Eid well done in Kelaa!
The kitchen is probably the most used room in your house, so you want it to be a space you enjoy spending time in. From country casual to sleek and modern—and literally everything in between–we’ve got all the kitchen inspiration you could ever need. Marble countertops, we’re coming for you.
There are two types of people who will tell you that you cannot make a
difference in this world: those who are afraid to try and those who are
afraid you will succeedjames jackson
The kitchen is probably the most used room in your house, so you want it to be a space you enjoy spending time in. From country casual to sleek and modern — and literally everything.
Tthe
Day 3
In the morning, a group of men gathered on a wide street with sticks made ahead in time for eid to play “Mandi/olhulaa mandi”. “Mandi” is a local sport played using a long stick (a bat) and small wooden pieces (3- 4 inch long, locally called “foali). It is played as two teams, one as the striking team and other team as the catching team.
A small dip was made in the ground and pieces were placed in the dip. Players hit the foali with the bat, which raises it into the air. With practiced precision, the player then strikes the foali hard towards the team on the other end of pitch. If the opponent catches the foali, the striker and the catcher will face a showdown, called “Udi enburun”, a type of synchronized dance similar to Capoeira. If the striker beats the catcher, he gets to play again. Or else he will be out. This art of playing mandi is slowly dying and today there are very few people who know the sport well and the proper way to perform the “gulhamathi hiffun” and “Udi enburun”. If we want to conserve this fading art, some serious work needs to be done and soon!
At the end of the game, the men dance over to the beach with live boduberu and clean themselves in the sea. As per tradition, women came to fetch the men from the sea. However, the modern twist is that instead of the hot herbal water and massage as in the past, now the women come with boduberu and hot noodle soup. Families enjoyed the meal together, bantering on the beach while enjoying the sea and the amazing view from the island as boduberu played in the background.
In the past, women would come to fetch the men from the beach playing drums and take them to a shady area on the beach. The area would be covered with dried coconut leaves and pots full of warm water with herbs. Women would give massages to players of mandi using the warm herbal water. This was called “veyogandu modun”. This is no longer practiced in the community.
In the evening there was a tug of war between male and female teams followed by an event held especially for children. As the evening went on, people gathered to perform a local play called “ vagu Kulhun”. The play is about a farmer trying to protect his banana trees from a group of thieves and involves a lot of improvisation. There is a leader among the thieves called “mula vagu” who leads the pack to steal the bananas. Also in the group of thieves is a doctor who treats all the injured thieves. The banana tree is guarded by the “Badi edhuru” (gun man) who shoots at and tries to kill the thieves as they try to steal the bananas. The end goal for badi edhuru is to kill the thieves before they steal the bananas; and for the thieves it is to steal the bananas without getting killed. Whoever finishes the job first wins the play. Special characters make appearances throughout the play to keep the audience entertained. Kids particularly enjoy this play, as do the adults who take part in playing and watching!
On the third night of Eid celebrations, the stage show continued but this time with more input from the community. Dance groups and short skits made their way on stage much to the amusement of the audience. The title group for the night was the popular rap group Symbolic Records. Most of the audience was rapping right along with the group, a testament to how popular they are in Kelaa!
Day 4
The activity died down just a little on day 4, when families took the day to spend time together at the Kelaa thundi area. People packed picnics and played watersports at the amazing beach and lagoon.
The sun set on the long Eid weekend surrounded by family, loved ones, good food and good tunes. An Eid well done in Kelaa!
The kitchen is probably the most used room in your house, so you want it to be a space you enjoy spending time in. From country casual to sleek and modern—and literally everything in between–we’ve got all the kitchen inspiration you could ever need. Marble countertops, we’re coming for you.
There are two types of people who will tell you that you cannot make a
difference in this world: those who are afraid to try and those who are
afraid you will succeedjames jackson
The kitchen is probably the most used room in your house, so you want it to be a space you enjoy spending time in. From country casual to sleek and modern — and literally everything.
From the moment you enter the vast lagoon of Kelaa, to when you close in on the neatly lined palms gently swaying a welcome to you, Kelaa never fails to astound a visitor. The mangroves that run along the rocky beach (futtaru) of Kelaa just adds to the already incredible biodiversity, beauty, and history of this island.
At a total area of 162,433 m3, Kelaa’s mangrove system is one of the biggest kandoofaa (small leafed orange mangrove areas) in the Maldives. Besides the small leafed orange mangrove (Dhivehi: Kandoo, Scientific: Bruguiera Cylindrica), the other dominant type of mangrove present here is the Ornamental Mangrove (Dhivehi: Bodavaki, Scientific name: Bruguiera Gymnorrhiza). In addition to Kandoo and Bodavaki, this mangrove system has pockets of Black mangrove (Dhivehi: Burevi, Scientific: Lumnitzera racemos), Loop Root Mangrove/ Red mangrove (Dhivehi: Randoo, Scientific: Rhizophora mucronata) and Mangrove Apple (Dhivehi: Kulhlhava, Scientific: Sonneratia caseolaris).
The use of kandoo as a food source in Kelaa has an interesting history. While it has always been a source of food in Kelaa, kandoo gained particular importance during the Second World War. The effects of the war reached Maldivian shores in the form of extreme food shortage which resulted in a big famine, locally referred to as bodu thadhu. During this time, islands with kandoofaa were among the most food secure populations, Kelaa among them. While the majority of the country was starving, having an abundant supply of kandoo made the people of Kelaa and surrounding islands much more food secure. Dried breadfruit was also used as a staple food source due to its abundance on the island. Kandoo is eaten even today, but is consumed more rarely as a delicacy.
With kandoo being so closely linked to food security, there were strict regulations for how people could interact with Kelaa’s kandoofaa. In the past, the island office regulated the kandoofaa area and oversaw the harvesting of kandoo, which was limited to only Wednesdays and Saturdays. The women of Kelaa would go in groups to collect kandoo in their palm leaf baskets (vashi). From there, the baton was passed to the men who would transport the collected kandoo from the mangroves to the community food storage (Rayyithunge Card ge).
As per island regulations, half of what was collected had to be donated to the community food storage. Only then could the collectors pocket the remaining half. From the Kandoo that people got to take home, usually by the end of the month each household would be able to save 1 bag (1 basthaa) of Kandoo per month after having used it as their main food.
Each month, locals and people from nearby islands would gather to Kelaa to participate in peeling the skin of the kandoo (this is known as kandoo kehun). This particular day would be allocated in advance, and was an event that locals took very seriously. A special knife (kandoo valhi) with a long handle and a very short blade was used to peel the Kandoo.
Of course, one could not come empty handed to take a share in the bounty of Kelaa’s kandoofa. People from neighboring islands would bring gifts such as garudhiya and dried fish (speciallly bandaidhoo). In return, they got some kandoo and stems of papaya trees to take home to their families. Times were so hard that some there are some local accounts of Vashafaru people saving even the peeled skin of kandoo. They are said to have asked for the peelers to not mix the peeled skin with the soil. Instead, they were saved and taken back to Vashafaru where food was so scarce that even the skin of kandoo was valuable.
Mangroves were not only an important food source, but the large old trees could be sold as hardwood timber to build the hulls of boats. The ones with long and straight trunks are used as push poles (rih dhandi) by smaller boats (bokkuraa/fathiyaa). It was also used to build the roods and as timber columns at residential houses as it is a durable hardwood. Since mangroves were such a huge source of food security for the local populations, logging of mangroves for any purpose without permission was considered to be a crime.
Kandoo harvesting and cooking in itself is quite the process, and on an island like Kelaa with abundant Kandoo, the locals have mastered the art of preparing it.
Raw kandoo is tough and bitter in texture and taste. To make it edible, peeled kandoo is first covered in Breadfruit leaves and a small ball of ash and is boiled in water. Kandoo is usually boiled continuously until it softens and the bitterness disappears. During the preparation, water is added as it gets boiled off to ensure that the kandoo is ready. After this, the kandoo is washed 6-8 times until some color and all the bitterness are gone for good. After this, kandoo is then dried in the sun for a few days before being stored in bags. Stored kandoo can keep for about a year, and some used to be sent to Male’ to be sold (Male’ not having any mangrove areas, this was a good market).
Once the kandoo is prepared, it is eaten with garudhiya (fish soup), grilled fish, freshly grated coconut along with lime, chillies and sliced onion as condiments. Kandoo takes the place of what would usually be plantains or rice.
The effort that goes into the preparation of kandoo even inspired a Dhivehi proverb: “Emeeheh kehi kandulugge hithi filuvaanee emeehekeve.” This directly translates to “You are responsible for removing the bitterness of the kandoo you pick”. This saying is used to imply that if you begin something, you must stick with it till the end.
Today, due to the availability of rice at a cheap price, locals have stopped harvesting kandoo. The importance of kandoo as a food source has diminished in Kelaa, and the kandoofa has experienced overgrowth in recent years. As a result, the quality of trees has lowered and now the kandoo trees do not bear enough fruit (kandoo).
During the second world war, the RAF base was built near the kandoofa and elders recall that the soldiers hung boxes full of oil-like liquid in the kandoofa. It was said that these liquids were hung to repel mosquitoes, but this had a negative effect on mangroves. Some trees were killed and most of the trees became weak and, according to the elders, seem to not have recovered since.
The history of the kandoofaa of Kelaa shows the important part mangrove forests have to play during a food shortage. Indeed, they saved the people of Kelaa from bodu thadhu and could save them again during famine. In this way (and many others), kandoofaa is an important natural resource that must be fiercely protected in the interest of our food security as a nation.
އޮއިވާލިގެ ގޮތުގައި ރާއްޖޭގެ ކަނޑުތަކުން ކުރިން ފެންނަމުން ދިޔައީ ބޮޑެތި ލަކުޑިބުރިއާއި ބިޔަގަސްގަހުގެ ބުޑެވެ. މިފަދަ އޮއިވާލިތަކަކީ މަސްވެރިންނަށް ވަރަށް ފައިދާހުރި، ބޭނުންހިފޭ އެއްޗެސެވެ. އެގޮތުން މިތަކެތީގެ ނިވަލުގައި ރައްކާތެރިކަން ހޯދާގެން ދަތުރުކުރާ ެބޮޑެތިމަސްއައިންތައް ހޯދުމަށް މަސްވެރިން އޮއިވާލިއަށް ބަލާގެން ދުއްވައެވެ. އަދި އޮއިވާލިތައް ދޮށުން ހައްސަބާނާެެއެެެެެެވ.
ނަމަވެސް މިއަދު އޮއިވާލީގެ ގޮތުގައި ކަނޑުމަތިން ފެންނަމުންދަނީ ބޮޑެތި ޕުލާސްޓިކް ދާގަނޑު ގަނޑެވެ. އަދި އެތަކެއް ހާސް މަސްމަހާމެހި މީގެ ޝިކާރައަކަށް ވެގެންދާ މަންޒަރެވެ. ރާއްޖޭގެ ސަރަހައްދުން ފެންނަ ދާގަނޑުތަކުން މަރުވެ، ކުނިވެފައިވާ މިޔާރާއި ވެލާކަހަނބުތައް ފެނުމަކީ މިއަދު ވަރަށް އާންމުކެމެވެ. މިދާގަނޑުތަކީ އިންޑިއާ، ސިރީލަންކާ އަދި ބަންގާޅު ހިސާބުގެ މަސްވެރިން މަސްހިފުމަށް ބޭނުންކުރާ ދަލުގެ ތެރެއިން، ހަލާކުވުމުން ކަނޑަށް ދޫކޮށްލާ ތަކެއްޗެވެ. އޮޔާ ވަޔާއެކު މިތަކެތި ކަނޑުގައި އެތަކެއްދުވަސް ވަންދެން ދެމެމުން .އައިސް ރާއްޖޭގެ ފަރުތަކުގައި ހައްޔަރުވެއެވެެ. އަދި އޭގައި އޮޔައެޅުމުގެ ސަބަބުން ފަރުތަކުގެ މުރަކަތައް ހަލާކުވެ، ވެލާ ކަހަނބު މީގެ ޝިކާރައަކަށް ވެގެންދެއެވެ.
އޮއެވާލި ދަލާކީ މިއަދު ރާއްޖޭގެ ކަނޑުގެ ދިރުންތަކަށް ދިމާވެފައިވާ އެންމެ ބޮޑި އެއްބިރެވެ. ހާއްސަކޮށް ވެލާ ކަހަނބާ، އެންމަޑި އަދި މިޔަރުތަކަށް މީގެ ބިރުވެރިކަން ވަރަށް ބޮޑެވެ. މިފަދަ ދާގާނޑެއް ކަނޑުމަތިން ފެނިްޖެނަމަ، އޭގާއި ވޭލާކަހަނބު ހައްޔަރުވެފައިވޭތޯ ބަލާށެވެ. އަދި ވެލާކަހަނބު ހައްޔަރުވެފައިވާނަމަ، ވެލާކަހަނބު ސަލަމާތްކުރުމަށްފަހު ދާގަނޑު ހިކިފަސަތާކަށް އަރުވާށެވެ. ނަމަނަމަ އަލުން އަނބުރާ ކަނޑަށް އެއްލާނުލާށެވެ. ކަނޑަށް އެއްލާލުމުން އަނެއްކާވެސް ކަނޑުގެ އިތުރުދިރުންތައް މީގެ ޝިކާރައަކަށް ވެގެންދާނެއެވެ. މިފަދަ ދާގަނޑެއް ފެނިއްޖެނަމަ އޭގެ މަޢުލޫމާތު ފޮޓޯއާއެކު “އޮލިވްރިޑުލީ ޕުރޮޖެކްޓް” އާ ހިއްސާކޮށްލަދޭށެވެ. ކަނޑުގެ ދިރުންތައް ހިމާޔަތްކުރުމަށް އެމީހަކަށް ވެވުނު މިންވަރަކުން އެހީތެރިވެދޭށެވެ. ދިވެހި ކަނޑުތައް ހިމާޔަތްކުރުމަކީ ކޮންމެ ދިވެއްސެއްގެ ޒިންމާއެކެވެ.
އޮލިވްރިޑްލީ ޕުރޮޖެކްޓަކީ މިފަދަ ދާތަކުން ވެލާކަހަނބަށް ލިބޭ ގެއްލުންތަކާ ބެހޭގޮތުން މަސްވެރިން ހޭލުންތެރިކޮށް، ކަނޑަށް އުކާލާ ދާގަނޑުތަކުގެ މިންވަރު މަދުކުރުމަށް ހިލޭސާބަހަށް މަސައްކަތްކުރާ ޖަމިއްޔާއެކެވެ. އެގޮތުން ރާއްޖެ އާއި ޕާސްކިތާނުގެ މަސްވެރިންއުޅޭ ސަރަހައްދުތަކުގައި ހޭލުންތެރިކަން އިތުރުކުރުމަށް އެތަކެއް މަސައްކަތްތަކެއް ކުރުމުގެ އިތުރުން، ރާއްޖޭގެ ސަރަހައްދުން ފެންނަ،އަނިޔާލިބިފައިވާ ވެލާކަހަންބަށް ފަރުވާދޭ މަރުކަޒެއް ބ.ދުނިކޮޅު ރިޒޯޓްގައިވަނީ ގާއިމުކުރެވިފައެވެ. އަދި އެތަކެއް ވެލާކަހަނބަށް ފަރުވާދިނުމަށްފަހު ވަނީ އަލުން އަނބުރާ ކަނޑަށް ދޫކޮށްލެވިފައެވެ.
The research for this post was made possible by the collaboration of IDEAS with Mangroves For the Future (MFF) project and UNDP Maldives.
According to the locals, Nadella used to have a mangrove area that was reclaimed for the construction of the harbor. In the absence of a living mangrove area, our team instead surveyed a large wetland area with a muddy bottom. We felt that despite there being no mangroves, the incredible biodiversity and natural processes present there needed to be documented.
The wetland area/kulhi is called Gonaanigili Kulhiya. according to the locals, reed (haa/hau) used to be grown there. These local materials are used for traditional mat weaving. Today, there are very few reeds present in the area.
The wetland area consists of a large fresh water body with clean and drinkable water. The main types of trees found there are kashikeyo (Pandanus odoratissimus) and dhiggaa (Hibiscus tiliaceus L.). During our trip there, we were able to spot many kinds of birds including maakana (Grey Herons, Adrdea cinerea – rectirostris), huvadhoo raabon’dhi (Maldivian Pond Herons, Adreola gray – phillipsi) and kan’bili (Maldivian Water Hen, Armaurornis phoenicurus).
This is an area where the effects of iruvai moosun (north-east monsoon) and hulhungangu moosun (south-west monsoon) are very apparent. During the rainy south-west monsoon, flood waters are very common in Nadella, and the water makes its way to the wetland area which acts as a reservoir.
In contrast, the dry north-east monsoon causes the water to dry out, exposing the mud layer below. The water table in this area is fairly shallow, only at 0.5 ft blow the natural ground level!
From our observations, we drew two main conclusions – 1. this beautiful natural wetland area can be developed into a natural park area for locals and visitors to enjoy and appreciate its beauty, and 2. the common occurrence of floodwaters during stormy weather calls for a proper storm water control system for Gdh. Nadella.
And that concludes our trip to Gdh. Nadella. Join us on our State of the Mangroves trip further up north next time!
t is usually Addu at the southern tip of the Maldives that is renown for the British presence. Most people overlook the fact that the British also had a base in the northern tip of the Maldives, even if it was fleeting. In 1945, the British established a staging post in Kelaa until the end of World War II as a complimentary northern base to the southern base in GAN.
According to Abdulla Waheed, a former island chief, the RAF base in Kelaa was used as a refueling station for war planes. To this day, it is possible to see two concrete anchor columns built by the British in the lagoon for this purpose. They used a carrier boat to transfer their army from seaplanes to land. This same boat now lies in ruins in the lagoon, dubbed boatu gandu by the locals.
Vaijeheyge, a house at the current Rahvehige location was used for all formal meetings between RAF and Maldivian government officials. The British did not do any formal communications with the Kelaa island office, instead bypassing them to talk to the central government. Mohamed Shihab was among those who visited as government officials to discuss maters with the RAF. From a local standpoint, Ismail Katheebu was the one charged with escorting the government officials to the meetings.
IDEAS had the fortune of meeting Ismail Katheebu and listening to his memories of the time. According to him, during the time of Mohamed Amin Didi, five Britons came to Kelaa to do an initial survey of the area.
A Mr Iren was the leader of the team, and Ismail Katheebu remembers him always carrying his pistol with him. Mr. Iren would sleep in a hut (holhuashige which is still there) at the beach on Odiban Magu (the name given because a boat was built there). The rest of the team stayed at the Avashuge (a house build by the island office as an accommodation block for government officials from Male’ near the football ground).
After the survey, a cargo ship delivered all the materials for the construction of the RAF base at the thundi. Locals guided the ship safely through the atoll to the channel between Kelaa and Dhapparu, the closest point to the Kelaa Thundi. The cargo was unloaded to the island by local fishing boats.
Ismail Katheebu recalls that four workers came from each island in Haa Alif, Haa Dhaal, Shaviyani, Noonu and Lhaviyani. He does not recall any workers from Raa or Baa Atoll. According to him, around 400 people moved to Kelaa as workers. They came bearing gifts of toddy and fish for the British in the RAF base. In return, they got clothes, juice, milk, curry powder, biscuits, basmati rice and even kerosene.
The British are remembered as having been generous to the workers. At the time, the people who worked for them were usually the more well off people. However, most of the locals were afraid of the RAF base and rarely ventured to the area. If a local beside the workers wanted to visit the base, a special permission from vaijeheyge had to be obtained to enter the area. At the same time, RAF soldiers did not enter the local areas either. They only ventured out of the base area to attend official meetings at Vaijeheyge.
An accommodation block called Boduvalhu was built near fili park for all the workers. All the food for the workers and for the base was stored at bandahage near fili park. The food was supplied by Bodu Istoaru (Mega Store) opened by Amin Didi during the Second World War to supply food to all the islands. The supply was managed by the island chief.
The workers helped build 40 houses as barracks for the RAF. Most of these buildings were timber framed structures with thatch roofs and timber flooring built on a concrete base. Around 100 RAF soldiers were stationed at the base at a time, most of whom were pilots. In addition to these barracks, a small jetty was built near the area for the army vessels. Since all the buildings were built near the beach, a windbreaker wall was also constructed along the beach using timber boxes.
According to Abdulla Waheed, the army barracks were prefab buildings. They casted a concreted foundation for each building of which the ruins still remain. Following the end of World War II, locals removed most of the concrete and prefab parts and repurposed them to build wells.
During its glory days, the RAF base also had a badi ge (armory) for storing weapons. The walls of the armory are still standing, and conservation works are ongoing by the island council and local NGOs. The base also had an open drainage system similar to the one at the Addu base, but most of the drainage system in Kelaa has now been buried by soil over the years. The famous Bunbaa Valhu was used to supply fresh water to all the barracks.
Ismail Katheebu’s memories of the incidents that took place at the Kelaa RAF base are still very vivid. He describes a night when a plane caught on fire and had to do an emergency landing. The two pilots onboard died and one was buried at Kelaa thundi. The other was buried at kuda rah, an uninhabited island near Kelaa. The plane sank into the lagoon and later on the aluminium from the plane was claimed by nearby islanders, especially from Kulhudhuffushi. It is possible to see the frame of one of the wings of the plane. According to locals, the cockpit is still in the deep regions of the lagoon.
But the memory that left his eyes crinkling in mirth was of the day the British held an urgent and serious meeting with the island chief concerning some marks around their buildings. The markings looked like Japanese characters and the British were worried that it might have been a message from the Japanese, when they found out from laughing locals that these were marks left by the baraveli, hermit crabs!
The British stayed in the base at Kelaa for 11 months. Once the war ended, they left leaving all their material behind. All of it was then taken to Male’ by the government.
List of officials who visited from Maldivian government
As recalled by Ismail Katheebu
Karafaa Ahmed
Masodi Kaleyfaanu
Ibrahim Hassan Manik
Hassan Afeef (grandson of Salahuddin)
Bageechaagey dhonthedhee
Hoarafushi Mudhim Thakurufaanu
Workers at the RAF base
As recalled by Ismail Katheebu
Ako Aadhanu – Laundry
Dhonbe Ali – dishroom washer
Tholhey Thuthu – general worker
Ismail Katheebu – focal point from island office
Ingireysi Moosa – unkown
The research for this post was made possible by the collaboration of IDEAS with Mangroves For the Future (MFF) project and UNDP Maldives.
IDEAS Kelaa, in partnership with Hoadehdhoo Island Development Society (HIDS) and Nadella Island Development Society (NIDS), is currently conducting surveys of the mangroves of G.Dh Hoadehdhoo and G.Dh Nadella for an ongoing Mangroves For the Future project. The following outlines our findings in G.Dh Hoadehdhoo which has 3 wetland areas.
Reyre fengandaa is named after the bird Reyru (Garganey, Anas querquedula), which is a species that used to be abundant at this site.
Reyre fengandaa has two dominant mangrove species: Kan’doo (small leafed orange mangrove, Bruguiera cylindrica) and Burevi (Black mangrove, Lumnitzera racemosa). We were also able to spot newly planted Bodavaki (Oriental Mangrove, Bruguiera gymnorrhiza) species that seemed to be thriving.
Some of the Kan’doo trees we surveyed are quite old, with the oldest one measured having a tree trunk circumference of 950 mm and the tree height being between 6-7 m. Similarly, we spotted some very old Burevi trees – one with a trunk circumference of 700 mm.
At this site, a 10 x 20 m lake area without trees is present near the shoreline where the water level is 1.4 m deep. A thick layer of clay rests at the bottom, which creates a suitable environment for the significant amount of tilapia (futumas) found here. The clay at the bottom gives the water a murky quality which allows fish like tilapia to hide effectively from predators. Interestingly, Tilapia happens to be an invasive species to the Maldives, introduced as recently as 1964 by a Japanese research vessel that brought it from Sri Lanka as a bait fish. Today tilapia is widespread across the Maldives, especially so in mangrove ecosystems.
On top of the clay layer, we were greeted to the sights of many baby snails and crab holes. We were able to also spot a few crabs, ready to defend themselves and their positions.
During our time there, we rarely spotted any birds. The few that we spotted include huvadhoo raabondhi (Maldivian Pond Heron, Ardeola grayii (phillipsi), dhivehi kanbili (Maldivian water hen, Amaurornis phoenicurus) and hens and chickens. When speaking to locals of Gdh Hoadedhoo, they recounted a time just a few years ago when local birds were abundant in the area.
Today, plastic bottles have accumulated to the central area of the mangroves, and are kept in motion by storm water.
The second site we surveyed is called Ratu Meeha Kilhi, which is a large body of water with Bodavaki (Scarlet Mangrove, Bruguiera gymnorrhiza) trees found around the perimeter. Kan’doo trees were also present at this site, similar to the first one.
A special feature of this mangrove site is the fact that it is home to the only newly planted Randoo tree (Yellow Mangrove) on the island. We were pleased to see that it was thriving and growing fast.
At this site, the water is very deep at central area and has a very thick layer of clay. Again, similarly to site one, tilapia was widely abundant as were snails.
Regarding the final site, there is good news and really bad news. We will start with the really bad news first. According to the locals, the mangroves in this area died a few years back for unknown reasons.
During its prime, Kan’doo trees were abundant there. Kan’doo is known for its quality timber for boat building. As a result, a lot of the large Kan’doo and other mangrove species were cut down by locals removed for timber, and there is no evidence of reforestation efforts. Today, only dead trees and branches remain jutting out of shallow waters of only 100-200 mm depth on average.
To add salt to the wound, this area is slowly becoming a dump site. Additionally, due to its slow water flow and water containment issues due to waste, it is also becoming a mosquito breeding area. The waste dumped here can be found along the shoreline, which is in contrast with the image that the Maldives brand presents.
Now for the good news: this area is not a lost cause! Waste clean up and rerouting, coupled with mangrove reforestation efforts can go a long way. If site one and site two are any indication, these are not hostile habitats, unless we make them so. Planting other types of trees such as mango trees to improve livelihood is not out of the question either. The time is now.
In our conversations with locals, we found that the people in G.Dh. Hoadehdhoo were true protectors of these mangrove sites in the recent past. They remember a time when the islanders would remove a certain amount of mud to maintain a specific water level best suited for growth. They also used to harvest bang for small scale commercial purposes, bringing activity to the area.
G.Dh. Hodehdhoo has a memory and culture of protecting these areas, and we at IDEAS in collaboration with HIDS are working together to instill these beautiful values again. Their knowledge of the mangrove systems and the areas specific to their island is valuable, and we hope to preserve and enhance this knowledge for locals to benefit from and build a connection to their beautiful environment.
One of the ways in which we believe this can be done is through a new approach to how we use and interact with this space. These mangrove areas can be given a new value either for livelihood purposes or as a park for locals to enjoy. This way, these areas will be protected while at the same time providing a benefit for locals – symbiosis at its best.
Our findings in G.Dh. Hoadehdhoo convinced us more than ever of how unique each mangrove ecosystem is. Even within one island, there were differences in the species diversity and density from one site to the other. Stay tuned for unique insights into the mangrove systems of G.Dh. Nadella next!
