This study investigates the bio-cultural regenerative food and beverage systems of indigenous communities in

Assam, comparing them with those of Southeast Asian nations, utilising a secondary, evidence-based meta-syn-

thesis framework. By integrating ethnobotanical, microbiological, and socio-ecological datasets, the research

analyses traditional fermentation systems, including Xaj-pani, Jou, Judima, Apong, Tapai, Tapuy, and Look-

pang, as dynamic regenerative models rooted in local ecological knowledge systems. The results indicate sub-

enous fermentation systems constitute decentralised, regenerative sustainability models with considerable rele-

Keywords: Bio-cultural regeneration, Indigenous fermentation, Traditional Ecological Knowledge (TEK), Re-

Tribal food worldwide represents a sophisticated bio-cultural knowledge system in which food, beverages, med-

icines, ecology, and community health are deeply interlinked (Kuhnlein & Receveur, 1996; Toledo & Burlin-

game, 2006; Barman, 2011). Within the geographical outlines of Northeast India, Assam serves as a crucial

epicentre for this biocultural continuum. The Brahmaputra and Barak river basins, combined with the surround-

ing terrain, provide a distinct, rich tapestry of ethnic groups, including the Deoris, Bodos, Mising, Dimasas,

Furthermore, traditional resource management strategies such as the rotational shifting or fallow-based cultiva-

tion systems in the highlands, alongside integrated fish-rice agricultural systems in the floodplains, parallel prac-

The term “regenerative” here refers to the restoration and maintenance of human psychological health, microbial

diversity, ecological balance, and environmental sustainability. The indigenous food system is grounded in pro-

found ecological knowledge and embodies holistic models in which land, water, humans, and spiritual rituals

are inextricably intertwined (Goodridge, 2025; Sangha, 2026). However, these systems also operate on active

biocultural regeneration, balancing food production with the structural maintenance of ecosystem services

Agriculture and natural resource extraction in these communities operate as deeply integrated social institutions

systems provide critical household food security, deliver distinct probiotic and nutraceutical benefits, and fortify

community cohesion during major socio-religious festivals (Bhattacharya & Deka, 2023; Yumnam et al., 2024).

By addressing these limitations, this study aims to examine the bio-cultural regenerative food and beverage

systems among indigenous communities in Assam, vis-à-vis those in Southeast Asian nations, to map their shared

By linking micro-level traditional ecological assets to macro-level sustainability needs, this research provides an

empirical framework to guide policy and intervention strategies for food sovereignty and biocultural preservation

Despite ecological resilience and socio-cultural values, the indigenous biocultural food and beverage system

et al., 2016). Furthermore, formulating traditional fermented cakes requires complex ethnobotanical knowledge,

as in Xaj-pani, Jou, Judima, Sujen, and Apong, which is rapidly declining among younger generations due to

Looking at global environmental governance after 2030, biocultural vulnerability stands out as a major concern.

As the world reaches the 2030 deadline for the United Nations Sustainable Development Goals (SDGs), both

international policy and sustainability science show that traditional approaches to 'sustainable mitigation'—

which focus on reducing harm or maintaining a weakened status quo—are not enough to address the growing

Contemporary sustainability discourse increasingly advocates for both conceptual and practical shifts toward

regenerative sustainability in the post-2030 era (Abrahams, 2026; Toner et al., 2023). Rather than focusing ex-

deep ecological knowledge, community stewardship, and flexible relationships with local environments. How-

ever, these systems are still not widely used or fully recognised in most agricultural, economic, and sustainability

policies (Edgar-Webkamigad, 2026). Most research to date has focused on describing the plants used in tradi-

tional foods (Das et al., 2016) and on studying the microbes involved in ethnic fermentation (Yumnam et al.,

2024). Still, there is a major gap in research connecting these local indigenous practices to the broader goals of

Many current climate adaptation and sustainability policies do not account for the institutions, spiritual beliefs,

and food traditions that shape indigenous food systems in places like Assam and Southeast Asia (Edgar-Web-

kamigad, 2026). Often, food production is viewed separately from cultural traditions, community strength, and

If we do not have a clear way to compare the different types of value in these systems, such as natural, human,

social, and microbial capital, we will not fully understand the wider regenerative potential of indigenous prac-

tices. As a result, their usefulness as flexible models for sustainability beyond 2030 may continue to be over-

looked, potentially leaving indigenous communities more vulnerable to cultural loss, environmental problems,

Owens et al., 2014). The existing literature indicates that carbohydrates and legume-based fermentation form the

foundation of indigenous diets in Thailand, Vietnam, Indonesia, Cambodia, and the Philippines (Gandjar, 2003;

Surya, 2024). Research identifies complex solid-substrate fungal and lactic acid-based bacterial fermentations,

including Indonesian ‘Tempe’, Malaysian ‘Tapei’ and Philippine ‘Tapuy’ (Dung et al., 2007; Kozaki & Uchi-

mura, 1990). These are considered ‘regenerative’ as they optimise locally harvested, climate-resilient raw mate-

rials (cassava landraces, glutinous rice varieties, and wild palm saps) via non-extractive, cottage-scale technol-

ogies that preserve localised biochemical and cultural structures (Surya, 2024). Furthermore, microbial profiling

of these indigenous systems supports distinct consortia of functional microflora that mitigate food spoilage under

Biochemical studies show that these starter systems produce low-alcohol, nutrient-rich drinks like Xaj-pani, Jou,

Judima, Nogin, Sujen, and Apong. These drinks are high in calories and antioxidants and offer gastroprotective

benefits (Tonchaiyaphum et al., 2024). They help maintain community health by providing energy during de-

manding farm work and by strengthening social ties during regular religious festivals (Bhattacharya & Deka,

The literature identifies a continuous biocultural and geoclimatic connection between the Assam floodplains and

the tropical ecosystems of Southeast Asia, both of which rely on ethnobotanical diversity and microbial engi-

ration of wild edible plants (WEPs) and medicinal herbs into fermentation processes (Deka et al., 2016; Owens

et al., 2014). For example, the Rabha community in Assam uses Scoparia dulcis (Bakhor jibra), while the Dimasa

employ the bark of the ‘Thempra’ plant. These practices parallel those in Southeast Asia, where local botanicals

The river valleys and hills of Assam, shaped by the Brahmaputra and Barak rivers, share many geoclimatic and

landscape features with Southeast Asia’s tropical and subtropical regions, including the Mekong, Irrawaddy, and

Chao Phraya basins (Gonsalves, 2025). Research in these fields shows that shared environments have led to the

development of similar traditional resource management practices (Das et al., 2016; Goodridge, 2025). In the

2016; Surya, 2024). Indigenous communities in both regions have developed their own starch-based and carbo-

hydrate-focused biotechnologies to preserve perishable foods and improve nutritional safety in hot, humid cli-

Methodological Isolation: Most existing research is confined to country-specific ethnobotanical catalogues or

highly localised microbial sequencing studies. A unified, cross-border framework that conceptualises Assam and

of heritage preservation or basic sustainability. However, no research has systematically examined how these

indigenous systems fit with global goals for regenerative sustainability after 2030 (Abrahams, 2026; Toner et al.,

2023). Their potential to restore soils, protect microflora, and help buffer climate shocks has not been explored

Policy and Governance Disconnect: No empirical research framework currently links the protection strategies

of Assamese tribal councils (including the Deoris, Bodos, and Misings) with community-led food sovereignty

initiatives in Southeast Asia. Consequently, these systems are frequently excluded from global economic and

To operationalise Phase 1, the systematic search strategy must be bound by explicit string mechanics and strict

Exclusion Criteria: (1) Studies focusing purely on commercial, large-scale industrial fermentations; (2) Review

Data Extraction and Harmonisation Protocols (Phase 2): To operationalise Phase 2, a standardised extraction

Qualitative Data Extraction: For socio-ecological and institutional variables, text segments detailing tradi-

tional ecological knowledge (TEK), wild edible plant (WEP) selections, ancestral transmission lines, and tribal

council governance mechanisms will be compiled into text blocks. These blocks will serve as the raw data units

Secondary Data Analysis and Synthesis Models (Phase 3): Phase 3 converts the calibrated data into an inte-

Structural Identification of Regenerative Bio-Cultural Matrices in Southeast Asia: The systematic screen-

ing and empirical data extraction from global agricultural repositories and microbiological datasets (Phase 1)

identified a highly conserved portfolio of non-extractive, solid-state starch and legume fermentations throughout

Southeast Asian nations (Surya, 2024). The synthesised data reveal that indigenous communities across varying

tropical eco-regions have optimised the utilisation of climate-resilient raw materials, predominantly cassava

landraces, glutinous rice varieties, and wild palm saps, to generate stable food and beverage systems (Dung et

al., 2007; Gandjar, 2003). These configurations operate as highly efficient produced capital assets by leveraging

traditional microbial engineering to prevent spoilage and stabilise perishable biomass under humid tropical

macro-climates, completely independent of energy-intensive industrial cold chains (Holzapfel, 2000; Surya,

Meta-synthesis of regional literature identifies three foundational ancestral starter cultures that serve as func-

Ragi Tapai Core (Malaysia and Indonesia): This mixed-culture carbohydrate starter is optimised for convert-

ing cassava and traditional glutinous rice landraces into nutrient-dense, easily digestible functional foods known

Look-Pang Core (Thailand): This botanically driven fungal-yeast cake is used to naturally saccharify and fer-

ment traditional upland rice varieties under ambient tropical conditions (Kozaki & Uchimura, 1990; Luraida &

Bubod Core (Philippines): This ancestral starter culture is preserved by indigenous upland communities to

ferment mountain rice landraces into low-alcohol Tapuy beverages, functioning as an essential buffer for com-

Short-Chain Fatty Acids (SCFAs): These are essential for maintaining gut epithelial cell structure, regulating

Essential Bio-Vitamins and Organic Acids: Synthesised during long-term solid-state fermentation by non-

pathogenic lactic acid bacteria, significantly elevating the nutritional value of baseline carbohydrates (Das et al.,

Social Capital: Local Institutional Governance and Biocultural Transmission: Qualitative thematic coding

of historical ethnographic data reveals that these fermentation frameworks function as highly organised social

institutions rather than simple domestic tasks (Das et al., 2016). The production of traditional starter cakes such

as Humao (Deori), Amao/Angkur (Bodo), and Bakhor (Rabha) is governed by fine-scale local networks curated

almost exclusively by women elders (Bhattacharya & Deka, 2023; Deka et al., 2016). This collective curation

of Traditional Ecological Knowledge (TEK) serves as a critical community safety net, preserving household

Ethnobotanical Selection Mechanisms: Secondary data confirm that the intentional integration of wild edible

plants (WEPs) and medicinal flora into fermentation starters is a defining scientific characteristic shared by both

regions (Deka et al., 2016; Owens et al., 2014). Comparative analysis of these botanical selection mechanisms

Pathogen Suppression: Indigenous practitioners employ taxonomically distinct yet functionally similar plants,

such as Scoparia dulcis or Oldenlandia corymbosa in Assamese Bakhor or Humao cakes and Piper betle or

Alpinia galanga in Southeast Asian Ragi or Look-pang, to serve as natural antimicrobials that suppress patho-

Bioactive Enrichment: These botanical additives introduce secondary metabolites and essential phytochemi-

cals, functioning as natural chemical regulators that determine the metabolic profile of the final fermented prod-

Conserved Metagenomic and Microbial Architectures: The secondary meta-analysis of high-throughput se-

Source: Diagram created by the authors based on data synthesised from Ethnobiology and fermentation studies

Figure 2 shows that the main biological link across this trans-border corridor is the dominance of the phylum

Firmicutes in both Assamese starter matrices (60%) and Southeast Asian analogues (55%) (Kozaki & Uchimura,

1990; Yumnam et al., 2024). At the genus level, both systems have high levels of beneficial, non-spore-forming