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SOCIOLOGICAL STUDY
OF YOUTH OF THE
THARU TRIBE IN
REFERENCE OF
AWARENESS
SOCIOLOGICAL STUDY
OF YOUTH OF THE THARU TRIBE IN REFERENCE OF
AWARENESS
Subhash Chandra Verma
Department of Sociology
Government Post Graduate College
Rudrapur, Uttrakhand, India-263153
E-Publication
Acknowledgement
I am heartily thankful of University Grants Commission of India for providing financial grant for this minor research project. It was impossible
to complete this research project without financial help of University Grants Commission. There are some other people who deserve to thanks for their co-operation in this project. I am especially giving thanks Tharu
people Daulat Singh Rana and Hari singh of Nakulia village, Tharu students those were selected for study as samples those help me a lot in visit of Tharu villages and arranged all possible things for observation. I
am also thankful of Nepali Tharu people especially Amit Kumar Chaudhary (Israel), Manish Kumar (Kathmandu) Fani Lal Chaudhary
(Sunsari) and Jitendra Chaudhary (I.I.T. Kharagpur) who provide some important information online( By Internet) . My special and heartily thanks goes to Dr. Jagdish Prasad, Principal – Government Post Graduate
College Rudrapur, for providing sufficient infrastructure and academic environment for research in the college and also Dr. Sharmila Saxena
(Head of English) for grammatical & linguistic editing of this script.
Subhash Chandra Verma
Contents
1. Introduction
2. Methodology
3. About the Tharu tribe
4. Social & Cultural system and Life style
5. Tharu History
6. Tharu House
7. Tharu Villages
8. Tharu Religion
9. Status of Awreness
10. Educational Awareness
11. Status of awareness about Employment
12. Status of awareness about Modern Technology and Communication
13. Status of awareness about Own Culture
14. Status of awareness about Health
15. Status of awareness about Environment and Pollution
16. Status of Political awareness
17. Social Change and Youth awareness
18. Conclusion
19. Recommendations
20. References/ Bibliography
21. Appendix
1- Introduction
There are many Tribal communities existed in every region of India.
Indian tribes are very backward communities in the economic,
educational, and political, matter. The Indian tribes are mostly needy
for higher education, fast economic growth, social justice, and political
awareness, but for all of these there is a basic and compulsory need is
well and advanced communication. It is true that it is era of advanced
technology and global communication but it is true too those most
Indian Tribal communities are suffering from lack of well and advanced
communication till now. Most tribes are struggling for food and cloths
only in this advanced era, it is very sad and thinkable situation for all of
civilized people, Government, and social workers etc. All tribal
communities deserve more and special treatment specially Youth
generation in applied position not in written only or not in lectures.
Tribal youth is very poor in matter of higher education, awareness and
advanced communication systems and technology. If the youths are
suffering from lack of higher education and communication, how can we
think about real and fast development of tribes? Tharu youth are
playing very dominant role in their community but they are not
connected with main stream of development even some youth are trying
to get higher education and advanced technology but in few number.
Neither have they got advancement nor aware about their traditional
culture. They must have to get advance education, communication,
technology etc. but care of traditional culture is compulsory for keep
their identity. Tharu youth are very backward in mater of advanced
Education, Technology and Communication. They do not like to go in
advanced cities for education. Poverty, Illiteracy and lack of
Communication are main problems of Tharu Youth. At present there are
many other communities existed in Tharu area so the process of
cultural exchange is still running. But they are against to others who
are capturing their land and forests. Tharu youth are trying to connect
with stream of development but lack of higher education and advanced
communication is a big problem in their way.
2- Methodology
This is a primary data based study and presented in Exploratory and
Descriptive Research Design. Primary data about youth- awareness in
various matters has been collected by interview of 116 Youth 18 to 25
year’s age group. All of these youth are students in Government Post
Graduate College, Rudrapur Distirct Udham Singh Nagar state
Uttrakhand, India in the session 2007-2008. There are 68 Tharu male
and 48 female are studying in this college. We have selected all Tharu
students for interview and observation because this is a small number.
We have used these students as sample in this study because they are
cream of their community so it is due to know the status of awareness
in these highly literate youth group. We have used a survey schedule for
collecting information’s but personal observation also used as per
requirements. Mainly we have collected information of awareness about
Education Technology Economic, Political Environmental Health
Cultural activities. We have also used the related literature as
secondary data for making some statements in this research work.
Nakulya, Bhitaura and Tharu Tisaur villages have been visited for
collecting some information about traditional Tharu culture, folk arts
and life style etc. The observation method has used at time of visit in
these Tharu villages. . All these Tharu students belong to various
villages. A self developed questionnaire has been used in interviewing all
selected Tharu students for collection of information about awareness of
global communication. Facts about use of internet, Social Networking,
Chatting tools, developing of online communities have been collected
from the internet. Facebook, Orkut, Yahoo Messenger, MSN Messenger,
Skype, Google search have been used for searching those Tharus who
are connected and active globally through the use of internet.
3- About The Tharu tribe
The Tharu Tribe is a famous Tribal community of North India and
Nepal. Most population of Tharus is existed in Himalayan Tarai region
on Indo-Nepal border. Tharu tribe populates dang, Chitwan, Bardiya,
Kailali, Kanchanpur, Morng, Saptari, Jhapa district of Nepal and
Udham Singh Nagar, Pilibhit, kheeri, Gonda, Basti, bahraich,
Gorakhpur, Motihari district of India. 80% Tharus of India are living in
Khatima and Sitarganj tahsil of District Udham Singh Nagar of
Uttrakhand State. There are 5 Tribes existed in Uttrakhand state
(Jaunsari, Tharu, Bhotia, Buxa, & Banraji) and Tharu tribe has second
place by population. Main occupations of this tribal community are
agriculture, hunting and fishing. Historically, they were the only ones
that were able to reside in the malarial jungles on the Indo-Nepal
border. But as mosquito control became available, many others have
migrated into this tribe’s areas. (Nepal, 2006) They have deep affiliation
with forest and river. The population of Tharu tribe is near to 1lac in
India and in Nepal this figure is 1533879 it is 6.75% of total population
of Nepal. (Nepal Tourism Board Report) This tribal community has
many specialties about their culture and socio-economic systems. The
Tharu have their own language and cultural norms, these norms vary
from place to place and village to village. They worship both the spirits
of nature and Hindu deities, having merged both animism with
Hinduism into their own form of religion. Their clothes are colourful and
vibrant, with women who are unmarried, married and married with
children all wearing distinctively different clothes. (Tharu Rural
Development Project Nepal) There are many clans in Tharu tribe those
called ‘Kuri’ in their local language, name s of main clans (Kuri) are as
followed Badwayak, Battha, Rawat, birtiya, Mahto, Dahait, Rajia,
Bunka, Sansa, Jugia, Buxa, Dhangra, and Rana. Tharus follow Hindu
religion.( Kumar 1968:39) The origin of the Tharu is not clear. Some
claim them to be migrants from the Thar Desert in Rajasthan, India.
Others say that these are the descendants of the children who were
born out of the liaisons between the Rajput women and their servants
who fled the Muslman invaders. They are, however, somewhat
Mongoloid in their facial features. (Prayer Profile,156) Tharus related
with Mongoloid race (Majumadar 1941:33) and Rajputs have different
(Aryan) race. The Tharus followed Hindu religion, but after all they
purely a tribal community by anthropological point of view. Tharu
people worship mainly their tribal Goddess called as ‘Bhuiyan’ or
‘Bhumsen’ with other Hindu God & Goddess. Government of India has
been accepted this community as a Scheduled Tribe. There is a well
family system in this community. Women have high reputation, enough
social and economic rights in their family system. This community has
paternal family system but women have high position and more rights,
this is a mark able fact. Love marriage, Re- marriage, widow- marriage
also accepted with their traditional marriage system. The Panchayat
system is very strong in this tribe; head of panchayat called ‘Padhan’ in
local tharu language. The Tharus love their folk arts. Tharu Songs,
Tharu dance (Naach), Tharu tattoos, Tharu wall paintings, Tharu
handicrafts, and Tharu magic is very interesting and special. Mark able
fact is this that they make handicrafts only for personal use does not for
marketing purpose. They like contrast colures in dress and wall
paintings for decoration of house. Main food of Tharus is Fish and Rice
but they also used Roti, Vegetables, Mutton, Chicken, Milk products
and more others. However, since hunting is banded in forest they
cannot use more non-vegetable food because of poverty they cannot
afford expensive Mutton and chicken, but they use more and more
fishes in their food. Tharus are very host able and they respect their
guests very much. They like to serve best and more food dishes for
guests. Tharus have very friendly nature, every tharu people have a
best friend in their life, male best friend of male called as ‘Meet’ or
‘Dilbar’ and female best friend of female called as ‘Sangan’. Tharus
treat their best friend as real brother and sister.
The Indian Tharu youth are very important wing of their community.
They are playing very creative role in their community. But they are not
connected with mainstream of development. Some youth are trying to
get higher education and advanced technology but in little number.
They have neither advance ness nor keep awareness about their
traditional culture. They must have to get advance education,
communication, technology and new life style but care of traditional
culture is must for keep their own identity. Youth of other tribes of this
area (Bhotia and Jaunsari etc) are aggressive more than Tharu Youth.
Many Bhotia and Jaunsari youths are working as administrative
officers, professors, Doctors, Engineers, and Advocates etc. They are
very advanced and also careful about their traditional culture. However,
Tharu youth are very poor in this matter. Generally Tharu youth do not
like to go in advanced cities for education. Nepalese Tharu youth are
more aware and advanced than Indian Tharu youth because there are
many youth organizations and groups are active in Nepalese Tharu
community for development and extension of education, technology,
health care etc. According to Arjun Guneratne ‘its genesis and
development must be sought in the socioeconomic conditions-such as
class relationships, the state, and the processes of modernization.”(
Guneratne 1998:749-73)
3:1- History
According to Nepali author Subodh Kumar Singh, a series of invasions
by the Rajput kings, eroded the influence of the indigenous Tharus. In
1854 Jung Bahadur, the first Rana prime minister of Nepal, developed
the Mulki Ain, a codification of Nepal's indigenous legal system which
divided society into a system of castes. The Tharus were placed at the
bottom of the social hierarchy. Their land was taken away, disrupting
their community and displacing the people. In the 1950s, World Health
Organization helped the Nepalese government eradicate malaria in the
Terai region. This resulted in immigration of people from other areas to
claim the fertile land, making the Tharus slaves of the new landowners
and developing the kamaiya system of bonding generations of Tharus
families to labour.
3:2 - Social and Cultural Systems and Life Style
The economy of Tharu community is based on Agriculture and forest
(Pradhan, 1937 p59). Historically, they were the only ones that were
able to reside in the malarial jungles on the Indo-Nepal border. But as
mosquito control became available, many others have migrated into this
tribe’s areas. They have deep affiliation with forest and river. The
population of Tharu tribe is near to one lac in India and in Nepal this
figure is 1533879, it is 6.75% of total population of Nepal (Nepal online).
This tribal community has many specialties about their culture and
socio-economic systems. There are many clans in Tharu tribe those
called Kuri in their local language, name s of main clans (Kuri) are as
followed Badwayak, Battha, Rawat, birtiya, Mahto, Dahait, Rajia,
Bunka, Sansa, Jugia, Buxa, Dhangra, and Rana. All of these Tharu
clans are divided in lower and high status (Truner, 1931 p599). The
Tharus followed Hindu religion, but after all they purely a tribal
community by anthropological point of view. Tharu people worship
mainly their tribal Goddess called as Bhuiyan or Bhumsen with other
Hindu God & Goddess. Government of India has been accepted this
community as a Scheduled Tribe. The fact is that the Tharu themselves
did not keep written records and what is known of their early history is
derived from passing references in religious texts and etymological
evidence. It seems probable that there is not just one origin of the Tharu
and that the people arrived in the area from different places at different
places at different times. As such there may be truth in all the theories.
The Panchayat system (Local Social Council) is very strong in this tribe;
head of panchayat is called Padhan in local Tharu language. The
Tharus love their folk arts. Tharu Songs, Tharu dance Naach, Tharu
tattoos, Tharu wall paintings, Tharu handicrafts, and Tharu magic is
very interesting and special. Mark able fact is this that they make
handicrafts only for personal use doesn’t for marketing purpose. They
like contrast colures in dress and wall paintings for decoration of house
(Govila, J.P.1959 p248) Main food of Tharus is Fish and Rice but they
also used Roti, Vegetables, Mutton, Chicken, Milk products and more
others But since hunting is banded in forest they cannot use more non-
vegetable food because of poverty they cannot afford expensive Mutton
and chicken, but they use more and more fishes in their food. Tharus
are very host able and they respect their guests very much. They like to
serve best and more food dishes for guests. Tharus have very friendly
nature, every Tharu people have a best friend in their life, male best
friend of male called as Meet or Dilbar and female best friend of female
called as Sangan. Tharus treat their best friend as real brother and
sister.
Some Tharu live in longhouses, which may hold up to 150 people. The
longhouses are built of mud with lattice walls. They grow barley, wheat,
maize, and rice, as well as raise animals such as chickens, ducks, pigs,
and goats. In the big rivers, they use large nets to fish. Because the
Tharu lived in isolation in malarial swamps until the recent use of DDT,
they developed a style of decorating the walls, rice containers and other
objects in their environment. The Tharu women transform outer walls
and verandahs of their homes into colorful paintings dedicated to
Lakshmi, the Hindu goddess of prosperity and fertility.
3:3- Tharu Village
The Tharus have small populated villages and generally scattered and
are often located at a miner distance. The Tharus are always in search
of a good site for founding their villages. A good site in their judgment
must be the land on a high level with proximity to river or some water
supply yes safe from water-logging and inundation during the rainy
season. (Srivastava 1958:19). The Tharus build their houses with
enough distance to each other for better life style. The village dose not
has bachelor’s dormitories or community houses, menstruation huts,
guest houses and special granaries for common use and distribution.
The House of Padhan (Chief of Village) is very important place of village.
Even a casual to a Tharu Village is impressed by the neat arrangement
of the houses, their cleanness in contrast with the congestion of other
villages in India. A Tharu village, therefore, represents a closely knit
society unites of which have developed a bond of fellowship and
corporate life through mutual obligations and co-partnership.
3:4- Tharu Houses
The Tharus are famous for their clean houses. Generally Tharus build
their house by Mud, Wood and Grass. The Tharus houses are always
cool in summer and hot in winter, it is a specialty of Tharu houses.
Each house with its field and a vegetable garden is a detached residence
with a narrow or a broad alley separating it forms the adjacent houses.
The house must face the east to bring them prosperity, which the other
directions of the house do not promise. The Size of the house is depends
on size of family. The Than (place of worship) is must in every house. On
the side of the main house the well-to-do Tharus build a Bangla (the
Rest House). Both the exterior and interior of the Tharu houses present
a neat and clean appearance. They are swept twice or thrice a day and
the ashes and house-refuse are thrown near the cattle-shed or in fields.
3:5- Religion
Tharus follow Hindu religion because they claim that they are migrated
with Rajputs of Rajasthan by blood. This is very interesting fact because
they have not any specialty of Rajasthni Rajputs in their Race and
Culture but they claim blood relation with them (Kumar,N 1968 p39).
Tharus are related with Mongoloid race and Rajputs have different race.
Dr. D.N. Majumadar contested the supposed Rajput origin of the
Tharus on the basis of blood group tests and they have found that
Tharus have Mongoloid race, so they not related with Rajputs
(Majumadar 1941:33). The Tharu are adherents of Hinduism, but also
held Islamic, Animist and Buddhist beliefs. Small numbers have
converted to Buddhism in the recent years. Such syncretic practices
have led Tharu to practice folk Hinduism. With the advent of religious
freedom, others have converted to Christianity and there are a variety of
congregations active in the various districts where Tharus are found.
Traditional Tharu worship various gods in the form of animals such as
dogs, crow, ox and cows. Such gods are seen in Hinduism. Every village
has their own deity, commonly known as Bhuinyar. Tharu in East
Nepal call their deity Gor-raja. Most Tharu households own a statue of a
traditional god. Family members often offer animal's blood sacrifices to
appease the god. Animals such as pigeons and chickens are used for
sacrificial purposes. Milk and silk cloth are also used. Many Tharu
would also use the blood of one of the male members in the family for
such rituals. Such rituals are conducted through ceremonies, and
superficial cuts are made forehead, arms, throat, legs, and/or chest.
The gods are believed to have the ability to heal diseases and sickness.
According to traditional legend, gods are given a bhakal, a promise of
something, on condition that the sickness is cured, in any events of
misfortunes, plagues and horror dreams. A relative's death is an event
of great significance among Tharu, and rituals conducted varies in
accordance to regions. Tharu would approach shamans as doctors,
known as Guruba. Such shamans use Buddhist medicines to cure
illness. Shamans will also try to appease gods through incantations,
beating drums and offering sacrifices. The Tharu believe sickness comes
when the gods are displeased, and the demons are at work. Buddhist
converts among the Tharu are found in Saptari, Siraha and Udaypur.
Currently it is believed that there are more than one dozen of Buddhist
monks and novices among the Tharus. Such practice was possibly
based on the fact that they were inspired by the discovery of Lord
Buddha as a member of the Tharu tribe.
4- Status of Awareness
4:1- Educational Awareness
The Tharu community is one of them Indian tribes which have not more
and enough awareness about education. There are many educational
institutes and organizations are working in Tharu area but percentage
of educated people is very low in Tharu community. Tharu tribe is also
living in nearest country Nepal and there are more and enough
awareness about education in this community. There are many social
workers of their own community are working hard for education, for
example- In 1984 that young man, whose name is Dilli Chaudhary,
founded Backward Society Education (BASE) to stand up for the rights
of Nepal's marginalized Tharu ethnic group (Roger, 2007). Table-1
shows that there are 81.90 % Tharu students are enrolled in graduate
level and percentage of female in these students is 41.05, it means they
are not more backward than male. Only 18.10 per cent students are
studying at post graduate
Table-1
Classification of Tharu Students by Educational Standard
Chart: 1
Comparative Chart about Number of Tharu students in various standards
SL.
No.
Detail
Number of Youth those
studying in various standard
Total
Youth
%
Boys % Girls %
1 Graduate
1st year
32 27.5
9
11 9.48 43 37.07
2 Graduate 2nd year
12 10.34
16 13.79
28 24.14
3 Graduate
3rd year
12 10.3
4
12 10.3
4
24 20.69
4 Post
Graduate
1st year
06 5.17 06 5.17 12 10.34
5
Post
Graduate 2nd t year
06 5.17 03 2.59 09 7.76
6 Total 68 58.62
48 41.38
116 100
0 20 40 60
Graduate 1st year
Graduate 2nd year
Graduate 3rd year
Post Graduate 1st year
Post Graduate 2nd t year
Total
Female
Male
level and there are 42.86 % girls are also in these students. Table-1 also
showing that number of students at graduate 1st year level are more
than upper levels, it means performance of these students is not good in
examination because there are 37.07% students enrolled in 1st year but
only 24.14 % students in second year and 20.69 % in third year are
studying. Females are performing well than Males in this matter.
Population of Tharu tribe in district Udham Singh Nagar is 81230
(Statistical Magazine 2008:14) and there are only 138 students are
studying in Government Post Graduate College of the District head
quarter. It means only 0.16per cent youth of total population are taking
higher education, in matter of women this figure is only 0.03 %. Total
populations of all communities in this district 1253614 (Statistical
Magazine 2008:16) and 6125 student are enrolled in that college. It
means 0.48 percent youth of total population are studying in this
college and percentage of Tharu students is only 0.16 so the data shows
that awareness about higher education in the Tharu youth is 1/3
comparatively other youth.
Table-2 shows that 28.45 % students are interesting in Graduate
level degree only but a large number of students (69.83 %) want to take
post graduate degree. There are only 29.31 % girls and 41.52 % boys
are interesting in post graduate level education. Most Tharu students
want a job early that is why they are not interesting in post graduate
level education. Graduation level is enough for a general job so they
want only eligibility for a general job. Only those students are studying
in post graduation level which want any special job or did not get a job
still. Some students are taking education in post graduate level for
doctorate degree but number of these students is few. There are only 2
students (1 male & 1 female) want to do research for Ph.D. level. There
is only one Tharu man (Prem Singh Rana) has Ph.D. Degree in this
area. At present he is Lecturer in college. Facts are showing that few
numbers of Tharu students are interesting in research for Ph.D. level.
This situation is not good for their bright future. There are many
researchers from other communities are doing research on Tharu tribe
but its own students do not like to do study about their own
community.
4:2- Status of Awareness about Employment
At present it is a bad luck of Indian society that every person is getting
education only for a job. That is why the social and cultural values are
losing their importance. It is big factor and region for social valueless
social change. This fact is 100 percent true about Tharu community
also. At present every Tharu student studying for job only, a large group
of Tharu students do not care their own culture and social values.
Employment factor is affecting their social and cultural values because
they do not like and want their traditional occupation, they only want
any new job anyhow and on any cost. Table-3 is
Table-2
Status of Awareness about Higher Education in Tharu youth
Chart -2
Status of Awareness about Higher Education in Tharu youth
0
10
20
30
40
50
60
70
80
90
Boys Girls Total
Those want Education up to Graduate only
Those want education up to Post Graduate only
Those want Doctorate or Above Degree only
SL.
No.
Detail
Number of Youth whom
Interested in
Various type of Education
Total
Yout
h
%
Boys Girls
1 Those want Education
up to
Graduate
only
20 17.24 %
13 11.21 %
33 28.45
2 Those want
education
up to Post Graduate
only
47 40.5
2 %
34 29.3
1 %
81 69.8
3
3 Those want
Doctorate or
Above
Degree only
01 0.86
%
01 0.86
%
02 1.72
4
68 58.6
2 %
48 41.3
8 %
116 100
showing that only 9.48 per cent youth like or want to do their own
business and maximum youth (90.42%) want government or private
service job. Table-3 is showing a notable fact that awareness about
administrative and higher class service job is not enough. There are
only 4.31 % youth are trying for higher class service job. Army and
police force job is very popular in this community but youth are not
trying to get officer class job in force, they are trying only for ordinary
job like constable and solider. A big part of student (35.34 %) wants any
service job anyhow. School teacher job is also popular in Tharu youth
because the opportunity of this job is easily able in local area. Table -4
shows that maximum 54.31 % youth want to do service job in local area
that is why the school teaching job is popular in Tharu youth. Police
and army force job is popular in those youth which are physically
strong and fit. Social status of police & army men is deemed high and
powerful in Tharu community so most youth like to do this job.
Agriculture is main and traditional occupation of the tharu tribe but
new generation especially higher educated youth do not like agriculture
and its related occupations. Government has stabled more industries in
Tharu area so the opportunity of job is able easily. Industrialization is
playing big role in socio-cultural change in Tharu community because
Tharus are coming in touch of other communities.
4:3- Status of Awareness about Modern Technology and
Communication
The Indian Tharu youth, who have access to higher education, are not
so aware about globalization and global communication. Although they
are aware of the significance of global communication in the
development of any community in this era, but even then they are not
active in global communication. There is no dearth of facilities which
are available free of cost (at college) or at very low price in the market
for global communication but Indian educated Tharu youths seem to
have little interest in it. Students, who are using computer daily, are
mostly working as part time computer operators in various offices and
shops. Tharu youth Bhagirat Singh Rana and Parath Singh Rana told
that they are suffering from financial problems because their families
are not able to pay all expenses for education and hostel . This is why
some Tharu students are working as part time computer operators in
offices and shops. These Tharus however come under the category of
more aware Tharu students but others have little interest in computers
despite having access. Normally they use computer some times when
they use internet in cyber cafe of college computer lab for chatting,
Email checking and other activities. When the students were asked the
reason behind this neglect, some students replied that they are poor in
English language, others said that they have other engagements like
studies hence they are not able to devote time to learn computers.
Though these
Table-3
Status of Awareness for Employment in Tharu Youth
Chart: 3
Status of Awareness for Employment in Tharu Youth
0
10
20
30
40
50
Boys
Girls
Total
SL. No.
Types of Employment choice
Number of Youth
Total
%
Boy
s
Girls
1 Own Business 08
03 11 9.48
2 Administrative& high
class Officer Service and
Academic Job in higher
education
04 01 05 4.31
3 Teaching Job in Schools
12 13 25 21.56
4 Army & Police Job
28 06 34 29.31
5
Any job 16 25 41 35.34
6 Total 68 48 116 100
Table-4
Status of Awareness for Employment Place Choice in Tharu Youth
Chart: 4
Status of Awareness for Employment Place Choice in Tharu Youth
students know that knowledge of computer operating is good for their
development. After all, on basis of available data we can say that there
0
20
40
60
80
100
120
Those want Job any where
Those Job in local area
Total
Boys
Girls
Total
SL.
No.
Choice of job
place
Number of Youth
Total
Youth
%
Boys % Girl
s
%
1 Those want
Job any where
33 48.33 20 41.6
7
53 45.69
2 Those Job in
local area
35 51.47 28 58.3
3
63 54.31
3 Total
68 100 48 100 116 100
is need for more awareness about use of computer in the educated
Tharu youth. Nepali Tharu youths are more active than Indian Tharu
youths in global communication by internet and direct contacts with
people of other countries. There are many Nepali Tharu students
studying in top grade Indian Institutes. Jitendra Chaudhary( M.Tech.) is
one of them in Indian Institute of Technology, Kharagpur. But Indian
Tharu youths have little awareness about studying in these institutes,
though they have special facility of reservation for admission in these
types of institutions. It has been mentioned above that the Indian
Tharus are not so aware about using computer and internet. They also
lag behind in use of online social networking websites. A small number
of internet users of this community have their own accounts on online
social networking websites like Facebook, Orkut, Myspace etc.
Maximum number of Indian Tharus having Orkut account as per
search by internet is 47, who declared their community in their profile.
Nepali Tharu people are more aware than Indian Tharus in use of online
social networking websites. There are many Nepali Tharus found on
Orkut, Facebook, Myspace and other online social networking websites.
Number of these Nepali tharus is more than 100. They have developed
many online communities about their own ethnic culture like Tharu
Bagiya, Tharu Garden, Hamar Tharu Sanskrati, Tharu Around the
World,Genext Tharu, Tharus, Tharuhat Science and Friend Associations
etc. But Indian Tharus have developed only one online community on
orkut ; Rana Tharu Parishad. Maximum Indian Tharus who have Orkut
account are member of this online community. Indian Tharu students
are also backward in use of online social networking websites. After
India gained independence, some social movements are continuously
going on in tribal areas including Tharus.( Tripathi, R 1982 ) The Rana
Tharu Parishad has been organized as a result of these movements so
it is working as socio-political organization among the Indian Tharus.
This is the largest organization of Indian Tharus for Socio-political
empowerment.
Tharu youth are very backward in mater of advanced Education,
Technology and Communication. They do not like to go in big cities for
advanced education and mostly youth are careless about big goal of life.
This era is era of modern technology and advanced communication but
the Tharu youth are not using these things for making their own
carrier. They are using some technological things like Mobile phone,
FM Radio, Television & DVD Player but only for entertainment, not for
their business or making good carrier. Table-5 shows that there are
100% youth view Television but this is fact that most youth view only
movies and other entertainment programmes. They do not like to view
News and educational programmes. Table -5 also shows that the most
important
Table- 5
Status of Awareness about Modern Technology and Communication
among Tharu Youth
Chart: 5
Status of Awareness about Modern Technology and Communication
among Tharu Youth
Communication system Internet is not popular in Tharu youth. Only
1.72 % youth are using internet and have their Email addresses. There
are 50 % youth are using Radio and FM Radio but maximum youth
Boys
Girls
Total 0
20
40
60
80
100
120
Boys
Girls
Total
SL. No.
Type of technology
and communication
Number of
Youth
Total Youth
%
Boys Girls
1 Internet 02 00 02 1.72
2 Radio or FM Radio 45 13 58 50.00
3 Television 68 48 116 100.00
4 Mobile phone 16 05 21 18.10
5
News Paper
Magazine and other
66 42 108 93.10
hear songs and other entertainment full programmes. Maximum youth
(93.10%) are reading News Papers and Magazines but the situation is
same here like television or FM radio. Maximum youth like to read only
entertainment full news and articles mostly about Movie Actors and
Actress. There is little number of youth those like to read editorial and
other knowledge full articles. This is status of awareness in highly
educated Tharu youth, in the matter of other Tharu youth situation will
be more poor and thinkable. Many communication companies are
providing Mobile Phones on very low prices so many youth (18.10 %) are
using mobile phones. Students those living in hostel are mostly using
mobile phones for talking to their parents and girl / boyfriends also. In
short we can say that Tharu youth need to use more and more
technologies and communication systems but for making good carrier
and real goal of life. On the basis of this analysis, of collected data from
the Indian Tharu students and other available information by related
literature & internet search, it should be said that Indian Tharu
community is still poor and deprived in matter of global communication
in this era of globalization. Lack of awareness about development and
globalization is the reason of their backwardness in global
communication. Due to poor English some Indian Tharus feel shyness
and hesitation to keep global contacts by internet or directly. Educated
Indian Tharus are also poor and slow in global communication due to
their tipical traditional habits of hesitation and shyness. That is why the
Indian Tharus have only one online community named as Rana Tharu
Parishad but Nepali Tharus have lot of online communities for social
networking. Maximum educated Indian Tharus (3/4) are not able to use
computer and internet till now. This is the era of globalization so the
global communication is must for development of every community.
That’s why the Indian Tharus need to be connected with global
communication stream.
4:4- Status of Awareness about Their Own Culture
The Tharu community has its amazing culture with many specialties
but it is bad luck of this community that its own new generations
especially highly educated youth are not so aware for care it. Some
Tharus are trying to keep their own socio-cultural values but they are
not success in their target till now. Large number of Tharu youth wants
change in their life, so they are ignoring their own cultural values. It is
true that Tharu youth want change but it has not this meaning that
they are very aggressive or advanced. They are only following other
communities for a new life style. We can say in other words that the
process of Sanskirtization is still running in this community. Tharu
youth are playing very creative role in their community but they are not
connected with main stream of development even some youth are trying
to get higher education and advanced technology but in few number.
Maximum Tharu youth are trying to accept other culture only for
leaving their old own culture. There are many Religious missionaries are
working for conversion of Tharus in this area, that is why some Tharus
have converted in other religions. The Tharu youth are ignoring their
own culture and losing traditional values. Neither have they got
advance ness nor do they aware about their traditional culture.Table-6
shows that 1.72 % youth do not like their own religion and they want to
convert in any other religion. There are 17.24 % youth like to wear their
traditional costumes and other related things, 30.17 % youth have good
feelings for their own culture but they are not playing any role for care
it. Maximum 69.83 % youth do not care their own culture and they
want change in their life style, only 9.48 % youth are active in
movement for keeping their own socio-cultural values. Tharu Rana
Parishad (Council of Tharu Community) is a main organization of this
community which is active in this socio-cultural movement in this area.
This organization is trying to keep traditional culture of Tharus. But
this organization is not so success in its main goals.
4:5- Status of Awareness about Health
There are many social, cultural and economic groups existing in Indian
society simultaneously .Their standard of living and awareness varies
according to their socio-economic status. There are two major parts of
population in India 1- Rural Communities (70%) and 2-Urban
communities (30%). Rural communities have lack of Economic,
Educational progress. Indian society has four major social classes 1-
General Casts, 2- Scheduled Cast, 3-Other Backward Cast, and 4-
Schedualed Tribes. Every class has various social, economic and
educational statuses; these are reasons of various status of awareness.
Rural and Backward communities have not more awareness about
Education and Health. Every class has different figure of health
awareness. The Tharu community is a part of Indian Scheduled Tribes
but this community is more aware about health care than other
backward and scheduled casts. The Tharus are physically strong and fit
generally because they eat healthy natural foods and they also have
many traditional treatment systems. The Tharus eat mostly fish, pork,
chicken, Milk products, garlic, onions, ginger, Lemon and fruits. They
also like physical exercise and games so they keep their salve fit and
fast. Tharus are the largest group of people in the Terai area.
Historically, they were the only ones that were able to reside in the
malarial jungles. Recent medical evidence supports the common belief
that the Tharu people, having lived in the swampy Terai
Table- 6
Status of Awareness about Their Own Culture in Tharu Youth
Chart: 6
Status of Awareness about Their Own Culture in Tharu Youth
0 10 20 30 40 50
Those don’t Like their Own Religion & want to accept other Religion
Those like to wear their traditional costumes and other things
Those like their Own Culture but don’t playing any Role for care it
Those like Modernization & Don’t care about their Own Culture
Those Playing any Role for Care Own Culture
Girls
Boys
SL.
No.
Detail
Number of Youth
those Interested in
various Employment
in Various Places
Total
%
Boys Girls
1 Those don’t Like their
Own Religion & want to
accept other Religion
02 00 02 1.72
2 Those like to wear their traditional costumes
and other things
04 16 20 17.24
3 Those like their Own
Culture but don’t playing any Role for care it
23 12 35 30.17
4 Those like
Modernization & Don’t
care about their Own Culture
45 36 81 69.83
5
Those Playing any Role
for Care Own Culture
08 03 11 9.48
region for centuries, have developed an innate resistance to malaria that
is likely based on an unidentified genetic factor. At present the
approach of health care is changing according to development especially
in new generation of this community. Table -7 shows that maximum
(54.31%) Tharu youth like to take modern medical treatments and
45.69 % youth like to take traditional medical treatment. 45.69 % youth
like to do physical exercise daily and 9.48 % youth are playing role in
various type of health activities. Youth those active in health care
programmes are voluntary working in National Service Scheam (NSS)
this is a national scheam of India for students for social work and
development. All Tharu students know about HIV/AIDS because there
is many literature and alerting advertisements about HIV/AIDS are
available in India. Notable fact is this that more youth do not like their
own culture but mostly they like to take their traditional medical
treatments. At present other people are also coming back on
Traditional, natural and herbal medical treatments systems just like
Yoga, naturopathy, Ayurveda etc. So this is good signal for Tharu youth
because they also like these medical treatment systems. At least we can
say that future of health care in Tharu community is very bright.
4:6- Status of Awareness about Environment and Pollution
Historically The Tharu culture is very Eco-Friendly, all cultural thing
and activities of this tribe are deeply related with nature. Their
residence, food, cloths, art, religion, economy and many other part of
life are based on nature and keep ecological balance. Tharu people
worship mainly their tribal Goddess (The Earth) called as ‘Bhumsen’ in
their folk language. Old generation of Tharu community is more aware
about nature and environment than new generation. According to S. K.
Srivastava (a famous Indian Anthropologist) in the year 1930 the Social
Reform Movment which is popularly known as Jati Sudhar (reforms in
cast) among the Tharus was initiated by a handful of educated Tharus.
(Srivastava 1958:105) Main some Rules of this movement are as
following (which are showing the care ness of old Tharu generation)-
Women in their menstrual period never to enter into the kitchen or
cook meals.
Women must clean their hearths and put on clean cloths before
cooking meals.
All rubbish of the house and refuse of the cattle must be thrown in a
ditch outside the village or in fields and not on the path.
No liquor and meat to be served at any ceremony.
Traditional Tharu houses making system, Agriculture system, cooking
system are based on a natural law that is why the environmental
valance never
Table-7
Status of Awareness about Health in Tharu Youth
Chart: 7
Status of Awareness about Health in Tharu Youth
SL. No.
Detail
Number of
Youth
Total
%
Boys Girls
1 Know about HIV/AIDS
68 48 116 100
2 Playing Role in Health
Activities
08 03 11 9.48
3 Those like Daily Physical
Exercise
31 22 53 45.69
4 Those believe in Traditional
Treatment
31 22 53 45.69
5
Those like Modern
Treatment
37 26 63 54.31
0
20
40
60
80
100
120
Know about
HIV/AIDS
Playing Role in Health
Activities
Those like Daily
Physical Exercise
Those believe in
Traditional Treatment
Those like Modern
Treatment
Boys
Girls
Total
disordered in past. But at present there are many other communities
existing in Tharu area by Industrialization and Business, so the process
of cultural exchange is running in Tharu area. Tharu youth are
attracting to new and charming life style. They are ignoring their
traditional tribal culture that is why the identity of old Tharu culture is
under dangerous. They must have to get advance education,
communication, technology etc. But care of old culture is must for keep
their identity. Main problem of Tharus youth is that they want new life
style but they do not know about new and current environmental
issues. Table-8 is showing this fact that there are only 6.03 % youth
know about green house effects and 9.48 % know about Environmental
Laws & all types of pollution. Thinkable and shock full fact is this that
90.51 % youth do not know about environmental issues and they also
do not care about it. They like using all type of modern thing (which
make pollution) without care of environment. This is situation of highly
educated youth than we can easily imaging the status of other general
Tharu youth.
4:7- Status of Political Awareness
Generally the Tharus have not interest in international and national
level politics but at local and regional level some Tharus are playing big
role in politics. There are many Tharu populated villages existed in this
Tarai region so at the village level Tharus have strongly held on
leadership. Trend of leadership is traditionally still in Tharu community.
In past the Panchayat (local Tharu council) was very powerful and
strong at the village level and the head of Panchayat was called as
‘Padhan’. Members of the Panchayat were called as Panch. The
Panchayat was also the Village Court and the time of hearing any
matter the Padhan was called as Sarpanch (chief of Court). At present
this traditional Tharu Panchayat is not so powerful because own new
generation do not like its old rules. New Panchayati Raj (local body
governance) system of Indian Government has been replaced old
panchyats. The Tharu youth are playing a big role in this new
panchayati raj system because they have right of Vote. That is why the
old type of leadership has lost its value and youth leadership is growing
up rapidly. The ‘Khatima’ seat of Legislative assembly of Uttrakhand is
reserved for Tribal community so a Tharu ‘Gopal Singh Rana’ has been
elected as representative of this area. Some other Tharus Bhuvan Singh
Rana, Bheem Singh Rana, Smt. Sushma Rana, have been elected
Chairmanship of Block Development Committee. Many other Tharu
people have been elected for post of ‘Pradhan’ (head of Village). Some
Tharus are active workers of political parties especially the youth are
playing big role. Table-9 is showing this fact that 13.79 % youth are
directly involve in local and regional politics and 76.39 % have interest
in politics but not involved directly. Only 22.42 % youth
Table-8
Status of Awareness Environment and Pollution in Tharu Youth
Chart: 8
Status of Awareness Environment and Pollution in Tharu Youth
0
20
40
60
80
100
120
Kn
ow
ab
ou
t En
viro
nm
enta
l law
s
Kn
ow
ab
ou
t G
reen
Ho
use
aff
ect
Kn
ow
ab
ou
t al
l typ
es o
f P
ollu
tio
n
Tho
se li
ke M
od
ern
Th
ings
&
Do
n’t
car
e
Ab
ou
t En
viro
nm
ent
1 2 3 4
Boys
Girls
Total
SL.
No.
Detail
Number of
Youth whom
Interested in
Environmental Awareness
Total
%
Boys Girls
1 Know about
Environmental laws
08 03 11 9.48
2 Know about Green
House affect
04 03 07 6.03
3 Know about all types of
Pollution
08 03 11 9.48
4
Those like Modern
Things & Don’t care
About Environment
60 45 105 90.51
are not interested in any type of politics. Reservation policy of Indian
government is much favorable for political awareness in Tharu youth
because many constitutional and political posts are reserved for Tribal
communities.
4:8- Social Changes and Youth Awareness
This community is suffering from many socio-cultural, economic and
political problems in India and Nepal. Nepali Tharus are very active and
are struggling for their fundamental rights for solution of their own
problems but in India Tharus are not so aware about this matter; even
though they know that Indian constitution has provided many special
rules and regulations for their special treatment. Lack of higher
education, global communication, fair leadership and motivation are
main causes of unawareness about their rights among the Indian
Tharus. These Tharus have the status of Scheduled Tribe but are
deprived of the benefits of the development. The study reveals that
Tharus living in forest villages have remained neglected over the years
due to the following three main reasons: firstly, overlapping of the
administration of the departments namely, Directorate of Tribal
Development and Department of Forest; secondly, the benefits of
development do not reach these forest villages due to their distant and
isolated location; thirdly, as the administration of these forest villages is
in the hands of forest department which is more concerned with the
conservation and development of forest, and in the process the needs
and concerns of the tribals living in the forest often get neglected.(Sahai
& Agrawal,2008) The Indian Tharu youth are very important wing of
their community. They are playing very creative role in their
community. But they are not connected with mainstream of
development. Some youths are trying to get higher education and
advanced technology but they are very few. They are neither advanced
nor are intricately linked with their traditional culture. They should
have access to modern education, communication, technology and new
life style but the care of traditional culture is necessary to keep their
own identity. (Verma 2010:184) The Tharus never went abroad for
employment – a life that kept them isolated in their own localities.(
Gurung, 1992:1 ) In this isolation they developed a unique culture free
from the influence of adjacent India, or from the mountain groups of
Nepal. The most striking aspects of their environment are the decorated
rice containers, colourfully painted verandahs and outer walls of their
homes using only available materials like clay, mud, dung and grass.
Much of the rich design is rooted in devotional activities and passed on
from one generation to the next, occasionally introducing contemporary
elements such as a bus or an airplane. (Meyer & Deuel, 1997:12)
According to Arjun Guneratne the THARUS although lacking a
common set of
Table-9
Status of Political Awareness in Tharu Youth
SL.
No.
Detail
Number of
Youth
Total
%
Boys Girls
1 Neutral/ Not Interested 38
36 26 22.42
2 Direct Involved in Local &
Regional Politics
13
03 16 13.79
3 Interested but not
involved directly
17 09 74 63.79
5
Have any Constitutional
Post
00 00 00 00
Total 68 48 116 100
Chart: 9
Status of Political Awareness in Tharu Youth
Symbols-have constructed an identity for themselves that is more
politically than culturally biased. Thus, ethnicity cannot be viewed as a
cultural phenomenon; "its genesis and development must be sought in
the socio-economic conditions, such as class relationships, the state,
and the processes of modernization (Gunerate, 1998:749). Nepali
0
10
20
30
40
50
60
70
80
Neutral/ Not Interested Direct Involved in Local & Regional Politics Interested but not involved directly Have any Constitutional Post
Boys
Girls
Total
Tharus are now aware about their political and social rights to keep
their identity. There are many Tharu organizations like Tharu
kalaynkarini sabha (Tharu Welfare Society), which are active for social
movements among the Tharus in Nepal. (Guneratne, 2002:1)
We have been said that also that Tharu Community is suffering form
social changes and their youth are playing active role in this process.
Youths are refusing many old social rules and customs. In this era new
Tharu generation do not like and support early age marriage,
leadership& dictatorship of old aged people, Joint family System,
Traditional typical Costumes, marriage with elder women,
(Acharya,2001) Tribal religious activities& Things etc. traditional Social
values have lost their importance and new trends are still running.
There is an interesting and amazing system of mutual friendship called
as Mitai popular in Tharus community. In this system friends treat
together as real brothers or sisters and they every help and support
together without any formality. Male friend called as Dilwar or Meet and
female Called as Sangan. This system shows the human social values
and feeling of the Tharus but at present this system is losing its
importance like many other old systems. Kinship system is also
changing and materialistic culture is affecting badly on blood and
marriage relationships. New generation is using new words on place of
old words of relations for example- now Dauwa (Father) is called as
Papa or dady and Aiya (mother) is called as Mammy. Many specialties of
other communities have been accepted by Tharus at present so we can
say that the process of cultural infection is killing the traditional Tharu
social system. Data is clearly showing in table-10 that maximum youth
(67.24 %) are coming from nuclear families and only 32.76 % youths are
living in joint families. In past joint family system was very popular is
Tharu community but at present situation is just opposite. In past there
were many other communities was capturing Tharu’s Forest and
agricultural land but cool minded Tharus never conflicted with them.
Many other communities like Muslims, Sikhs, Paharis etc. are
Continuously capturing Tharu properties and also hurting their feelings
since a long past. The Tharus say that pahari are cheaters, they are
cheating our community. (Sigrun, 1979) But now situation has been
changed because the Tharu youth do not like interfere of others in their
own properties. Some educated and politically empowered youth know
their rights very well so they are now struggling for freehold of their own
agricultural land and other properties. Situation of social conflict is still
running because other communities are counter attacking on the
Tharus. Blast of population and disorganization of joint families are
increasing need of more agricultural land and other natural resources
so the Tharu youth are conducting social movements. At present Tharu
community is suffering from problem of poverty, illiteracy, social and
cultural pollution but its youth are struggling for development.
Chart: 10
Type of Families of Interviewed youth
5. Conclusion
After study of all facts we found this conclusion that Tharu community is going
under social dynamics rapidly and their youth are playing a big role in this
process. Tharu youth are not more aware about higher education but they have
dominant position in local politics. It is true that Tharus have not more highly
class administrative jobs in governmental of private sector but they have many
political and constitutional posts at local and regional level. Tharu youths are
ignoring and refusing their traditional systems and customs so the main identity
of Tharu culture is losing but it is not problem of only Tharu community. It is a
part of global social changing and it is problem of all communities of the world. At
present Tharu youths are struggling for their rights and new identity but I am
suggesting them that they will never get a bright future those not respect their
past. So the keeping and care or their socio-cultural traditions is most important.
Many scholars of other are studying about amazing Tharu culture but Tharu
youth are not interesting in this matter but at present this is their moral duty
that they must know importance of own culture. Support and financially help of
government is must for keeping Tharu culture. We need a special research
institute and museum about Tharu community just like Nepal. The Tharu
Cultural Museum building is situated in the Tharu village of Bachhauli-6,
Chitwan, Nepal. (Nepal now online) I think this step will be helpful for their
development and bright future. Tharu youth are very backward in mater of
advanced Education, Technology and Communication. They do not like to go in
advanced cities for education. Poverty, Illiteracy and lack of Communication are
main problems of Tharu Youth. At present there are many other communities
0
10
20
30
40
50
60
70
80
90
Joint family Nuclear family
Boys
Girs
Total
existed in Tharu area so the process of cultural exchange is still running. But
they are against to others who are capturing their land and forests.
6. Recommendations
There is a need to implement of some special schemes for promoting
awareness among the Tharu community for their rights, Environment,
Health care, political issues and development.
There is a need to implement of some programs to generate awareness
among the masses about their own traditional culture and heritage.
Job oriented special coaching centers for the Tharu youths can also
be of great help.
Workshops on Right to Information, special Constitutional Acts about
tribal welfare etc. should be conducted time and again in specific Tharu
dominated areas.
Educational Institutes have to provide special treatment for computer
and internet education, Educational and cultural tours facility to the
Tribal youths.
There is a need to start a Tribal Research Institute in this area for
providing research opportunities of research about tribal culture.
Special research programmes are also needed for tribal youth about
their own traditional culture.
7. References
Acharya Ganesh Raj, 2001 Changing Tharu society: A hope for new
generationhttp://www.nepalnews.com.np/contents/englishdaily/ktmp
ost/2001/jun/jun06/local.htm
Govila, J. P. 'The Tharu of Terai and Bhabar', Indian Folklore.-2, 1959,
GUNERATNE, ARJUN MODERNIZATION, THE STATE, AND THE CONSTRUCTION OF A
THARU IDENTITY IN NEPAL, The Journal of Asian Studies, VOL. 57, NO.
3 (AUG., 1998), PP. 749-773
Kumar, N. 1968, 'A genetic survey among the Rana Tharus of Nainital
District in Uttar Pradesh', Journal of the Indian Anthropological
Society- 3(1-2), pp 39
Kumar, N. 1968, 'A genetic survey among the Rana Tharus of Nainital
District in Uttar Pradesh', Journal of the Indian Anthropological
Society- 3(1-2)
Majumadar, D.N., 1941, ‘The tharus and Their Blodd Group’-Journal of
Royal Asiatic Society of Bengal, Vol. VIII No.1 p33
Majumadar, D.N., 1941, ‘The tharus and Their Blodd Group’-Journal of
Royal Asiatic Society of Bengal, Vol. VIII No.1
Nepal 2006, Decreased malaria morbidity in the Tharu people compared
to sympatric populations in Nepal. Www.pubmed.gov. Retrieved on
2006-12-07.
Nepal now online, http://www.hariyaliclub.org/museum.php
Nepal Tourism Board Bhrikuti Mandap, Kathmandu, Website:
www.welcomenepal.com
Pradhan, H. Dev, 'Social economy in the Terai (the Tharus)', Journal of
the United Provinces Historical Society -10, 1937
Prayer Profile, 156 The Deokri Tharu of Nepal,
http://kcm.co.kr/bethany_eng/p_code/516.html
ROGER O. BURKS, November 26, 2007 JR, Change Begins Within,
NEPAL: Unshackling Potential
http://www.mercycorps.org/countries/nepal/1942
Sigrun Eide Odegaard, 1997, From Castes to Ethnic Group?
Modernization and Forms of social Identification among the Tharus of
the Nepalese Tarai, Thesis submitted in partial fulfillment of the Cand.
Polit. Degree, Institute and Museum of Anthropology, University of Oslo
Srivastav, S.K., 1958, The Tharus: A Study In Culture Dynamics, Agra
University Press Agra
Tharu Rural Development Project Nepal
http://www.differenttravel.com/projects.php?mod=project_details&sub
mod=Current_Projects&Project_ID=26
Turner, A.C., 1931, Census Report of United Provinces of India, Vol.
XVIII
Appendix
A Rana Tharu couple in traditional dress with ‘Dhol’ at their home
The Tharu Dance
Tharu Group Dance
Tharu women serve food in party
Tharu Women eating in party
A Tharu man with baskets
A beautiful Tharu girl in traditional Jewelry
Tharu people are doing supernatural task according to their culture, called
Tokta.
Tharus are sacrificing a cock
A Tharu house
Tharu youths enjoying in a festival
Tharu youth with foreigners
Tharu youths Modern & Traditional dresses
Tharu women in relax mood
Tharu women cocking food
Subhash Chandra Verma
About the Author
Subhash Chandra Verma is working as Assistant Professor in the Department of Sociology, Government Post
Graduate College, Rudrapur (U.S. Nagar) 263153, Uttrakhand, India. He completed his Ph.D. in Sociology
from Dr. B.R. Ambedkar University, Agra in 2004. His research interests include the socio-cultural study of
the Tharu & Buksa tribe of India. He is currently working on a research project Tharu & Buksa Tribes of
India. He published a book on the Tharu Tribal community (in Hindi) in 2008 and has presented many
papers on tribal & Rural studies. He collaborates with a German Institution EDEJU ( the International
Institute for Promotion of the Development of Youth), for study and research on Indian tribal youth. He is
supervising research scholars who are working on tribal and rural -urban studies for their Ph.D. degrees in
Kumaun University Nainital (India). He has presented research papers on Tharu and Buksa tribal
communities at international conferences in the USA, Canada, China, Philippines, Korea and France. At
present he is also working as Programme Officer in National Service Scheme of India. More information can
be found on his own webpage.http://www.edeju.de/projekte/cleverle/denzlingen/Subhash/subhash.html
SOCIOLOGICAL STUDY OF YOUTH OF THE THARU TRIBE IN REFERENCE OF
AWARENESS
2011
E-publication