Session 115 summary
Millet Bank is an emerging startup in the millet industry, operating under the legal entity Minkan Agro Industries Private Limited. They have three brands: Millet Bank, Krisayu, and the upcoming Gramah. Millet Bank focuses on packaging, branding, and distributing millets and value-added products, while also working on reviving millet food culture at the grassroots level through consumer awareness activities. Krisayu, their second brand, offers exclusive millet-based gift products combined with crafts to create a positive experience around millets for modern communities. Gramah, their forthcoming brand, will feature non-millet products. Vishala Reddy Vuyyala, the founder, hails from a farming family from a dry land agricultural region, and has 18 years of experience in hospitality, tourism, and development sectors.
The inspiration behind Millet Bank stems from traditional grain storage systems prevalent in dryland agricultural areas. These systems comprised numerous storage structures in households, with Vishala’s own house containing 8 large structures and over 20 small terracotta pots for storing various grains. These structures represented food diversity, crop diversity, and food sustainability for Vishala. Even on farms and in villages, earthen structures were used for storing grains for up to 2-3 years. Millet Bank’s symbol and identity are drawn from these storage systems, symbolizing them as a ‘bank’ where grains are stored, reflecting the company’s philosophy and commitment to preserving food culture and sustainability.
For the past four decades, the shift towards commercial agriculture and the Green Revolution has led people to predominantly rely on rice and wheat, overshadowing the significance of millets as staple food in many indigenous communities. Millet Bank recognizes this cultural heritage and currently offers eight varieties of millets, with plans to mainstream them. However, the communities originally possessed over a hundred varieties, each cultivated in different regions for various reasons. For instance, ragi was prominent in Karnataka, while little millet was favoured in Tamil Nadu. This diversity inspired Millet Bank to focus on reviving dryland agricultural landscapes and revitalizing indigenous food cultures, particularly through the promotion of millets.
Vishala introduces an ancient art form known as Cheriyal art, originating from Telangana and dating back 450 years. In an era devoid of PowerPoint presentations, this art served as a means of visual communication for storytelling. She utilizes this art form to narrate the story of a 4,500-year-old food system, aptly termed “seeding to feeding.” The painting depicts a holistic integration, from attire to communal dining, reflecting the integrated, self-sufficient, eco-friendly, and domestic nature of traditional food systems. Initially, food was cultivated primarily for domestic consumption rather than commercial purposes. However, with the advent of commercialization, ancient crops were marginalized. Yet, initiatives such as the International Year of Millets and government efforts, alongside a growing consciousness towards healthy foods, have sparked a resurgence in this cultural heritage. In this revival, Vishala and her team play a pivotal role.
In explaining the integrated nature of the system, Vishala highlights the sustainability of traditional agriculture. Communities seamlessly integrated livestock with crop production and plantation crops, each benefiting the other. This symbiotic relationship resulted in a zero-cost, zero-waste scenario. Individuals owned their cows and animals, which aided in crop transportation and ploughing. Additionally, crops served not only as human food but also as fodder for the animals. The Navdanya food system exemplified this integration, wherein millet cultivation was accompanied by the growth of oilseeds and pulses through intercropping. From seed saving to food processing and consumption, every aspect of the food system operated in harmony, reflecting a holistic approach to agriculture.
Talking about self-sufficiency, Vishala illustrates the practice of producing food on one’s own land, a common practice in the past where individuals, ranging from small to large landowners, cultivated their plots ranging from half an acre to 10 acres. External inputs were minimal in farming operations. Tasks such as ploughing, seed saving, and weed removal were managed by the family. During the onset of the rainy season, farmers shared seeds amongst themselves. From seeding to crop cutting, grain separation, and storage, all activities were carried out manually, without the aid of machinery. Food processing involved pounding and grinding grains, showcasing the self-reliant nature of the system. From seeds to farm tools, organic manure, and consumption, every aspect of agriculture was self-sufficient. However, in modern times, there is a growing dependence on external sources for various agricultural needs. In discussing the eco-friendliness of millets, Vishala emphasizes their cultivation as rainfed crops, drawing water directly from the sky rather than relying on ground water. This characteristic reduces the need for chemicals and fertilizers, making millets inherently beneficial for the planet. Additionally, their cultivation helps maintain soil health without the use of preservatives. Millets also serve as a source of livelihood for rural craftspeople and provide food for birds and cattle. From cultural to environmental, economic, and social perspectives, millets are regarded as eco-friendly and sustainable, encompassing various aspects of sustainability. In discussing the domestic significance of millets, Vishala highlights that agriculture historically served as a way of life rather than solely for commercial food production. People cultivated food primarily for domestic consumption, aiming to sustain themselves with minimal waste. This cultural ethos underscored the importance of agriculture as an integral part of daily life, reflecting a holistic approach to food cultivation and consumption.
In discussing the integral role of agriculture in Indian life and culture, Vishala highlights how festivals, art, cultural values, beliefs, and symbols have historically revolved around agricultural practices. Traditional knowledge about crops, seeds, seasons, and soils was transmitted from one generation to the next, forming the basis of agricultural practices. The Indian family system, characterized by its cohesion and care for elders and children, owes much to agriculture, as entire families would work together in farming activities. This communal involvement fostered values of upbringing, individual development, and societal progress. Agriculture also promoted physical fitness and deterred individuals from engaging in negative habits, such as gambling. Traditional farming methods prioritized sustainability and harmony with nature, incorporating practices such as using local seeds, maintaining diverse animal breeds, and conserving water and soil fertility. These practices, which align with Sustainable Development Goals (SDGs) and UN initiatives, have been ingrained in Indian agricultural traditions for generations, emphasizing the importance of food sustenance over commercial gain.
Over the past 40 years, significant changes have occurred in agriculture, largely spurred by the Green Revolution’s response to population growth. Scientists developed new seed varieties and increased production to meet growing demands. However, these changes have led to ecological imbalances and a loss of biodiversity and cultural heritage. Vishala shares an example of this transformation, recalling a visit to Asifabad, a tribal region where Gond farmers traditionally practiced millet farming alongside pulses, leading to healthy agricultural practices. However, economic pressures led some to abandon millet cultivation in favor of cash crops like cotton, resulting in regions such as Asifabad and Adilabad being called “white gold” due to their cotton production. The shift towards cash crops like cotton has resulted in significant ecological imbalances. Vishala recounts her visits to numerous small villages where malnutrition is rampant, highlighting the consequences of this transition. While cotton cultivation may have provided financial benefits, it has led to the loss of traditional knowledge, including seed saving practices. Many modern farmers lack the expertise to return to millet farming, underscoring the challenges posed by these changes in agricultural practices.
In discussing the economic aspects, Vishala reflects on how, in the past, the communal nature of agricultural work within extended families facilitated sharing of labor. However, in the contemporary context, agricultural operations, from seeding to feeding, require substantial labor input. Millets themselves are not highly profitable crops, and those involved in millet farming, whether startup entrepreneurs or traditional farmers, often find themselves providing a service rather than reaping significant financial rewards. Moreover, there is a dearth of grassroots-level infrastructure, such as clean dry yards, where grains were traditionally processed with care. Instead, modern practices like processing crops on highways have led to significant food contamination issues. The lack of an integrated approach to farming has also diminished the economic benefits for agricultural families, as income was traditionally supplemented through activities like selling milk or fodder and reducing costs related to diseases. This underscores the current challenges faced by farmers and the need for comprehensive solutions at the grassroots level.
The cultural aspect is the third point to consider. As the farming season approaches following the summer months, Vishala reflects on the cultural practices prevalent in regions like Rayalaseema and Kolar districts. Specifically, she mentions the tradition of making sastralu, or ragi noodles, where families would come together to prepare and share this staple food, often inviting relatives to partake in the ritual. This tradition, cultivated over many years, has dwindled as the cultivation of ragi and other millets has declined. Consequently, the loss of millet cultivation has not only affected cultural rituals but also shifted dietary preferences towards rice and wheat due to a lack of consumer education about the nutritional benefits of millets.
Another point to consider is the social impact. India faces a triple burden of malnutrition, micronutrient deficiencies, and various other challenges. Over the past 40 years, significant damage has been inflicted on the food systems, affecting not only the economy, culture, and ecology but also society as a whole. As Vishala previously mentioned, commercialization has led to the decline of ancient agricultural practices and traditional methods, replaced by innovative techniques aimed at high crop yields. However, heavy use of fertilizers and pesticides has disrupted ecological diversity. Despite initial intentions to limit the use of such innovations, commercial interests prevailed, pushing for continued production of certain crops. This shift has resulted in the disappearance of numerous edible plants and seeds from nature, posing a threat not only to cultural heritage but also to biodiversity and ecosystem stability. The proliferation of monkeys, especially in tribal areas, reflects this imbalance, as farmers have been forced to abandon edible crops due to rampant crop damage. This ecological imbalance presents a significant threat to farming and further underscores the wide-ranging consequences of agricultural changes over the past few decades.
Regarding what needs to be done, Vishala addresses the challenges faced in reviving millet farming at the grassroots level. She notes that in the past, families stored quality seeds and possessed affordable machinery, but with the decline of giant family cultures and the trend toward smaller family units, this approach is no longer feasible. Several issues hinder millet farming at the grassroots level. Firstly, there is a lack of access to quality seeds, as the culture of seed preservation has diminished over the past few decades. Additionally, traditional processing methods like hand grinding are no longer practiced, and there is a scarcity of processing facilities within local communities. The absence of clean dry yards for grain processing and inadequate storage facilities further compound the challenges. Vishala emphasizes the need for primary processing facilities to be established in every village or unit to facilitate value addition for both food and fuel. Finally, she stresses the importance of establishing robust market linkages, integrating seed companies, local retailers, and B2B networks to ensure the sustainability of millet farming initiatives.
The approach envisaged by Vishala and Millet Bank aims to transition from domestic to commercial markets for millets, with a focus on empowering small and marginal farmers. These farmers, typically with two to five acres of land, often reside in remote or aspirational districts, predominantly tribals and women. Lacking economic leverage, they struggle to control market dynamics. To address this, Vishala proposes an integrated community center model to the government. This model includes a seed bank, pre and post-harvest machinery at affordable rates, clean dry yards, varied storage structures, and primary processing units. By enhancing primary processing capabilities, such as converting millets into rice, farmers can potentially double their income with minimal investment. Secondary processing focuses on simpler products like flour and rava, suitable for local markets. Market linkage is essential to connect farmers with buyers for raw millet, fodder, seeds, or processed products. This integrated approach spans from individual homes to community levels. Millet Bank has initiated the activation of community centers, exemplified by the grain box model, with plans to establish 20 such centers in tribal regions.
About the Speaker
Vishala Reddy Vuyyala/Millet Bank
Vishala Reddy Vuyyala is the founder of Millet Bank, aiming to promote food diversity through millet products, fostering a culture of millet farming in homes and farms, and educating farmers. The initiative, led by a team of farmers’ children, seeks to revive the ancient tradition of millet farming, which dates back over 7000 years. Millet Bank operates as an end-to-end enterprise, focusing on returning benefits to the land and promoting agricultural sustainability. The initiative includes various interventions such as Farmer’s Field Centers, marketplaces for farmers, an ecommerce platform for consumers, collaboration centers for micro-entrepreneurs, and consumer engagement activities. Inspired by ancient storage systems symbolizing food security and sustainability, Millet Bank aims to preserve millet food culture and spread its benefits to consumers, believing millet to be a hidden treasure in Indian soil that deserves wider recognition and adoption.
