social and political changes of the tribal...

182

Chapter – 4

Social and Political changes of the tribal people

Cultural invention has come to mean any innovation that is new and found

to be useful to a group of people and expressed in their behavior but which does

not exist as a physical object. Humanity is in a global "accelerating culture

change period", driven by the expansion of international commerce, the mass

media, and above all, the human population explosion, among other factors1.

Cultures are internally affected by both forces encouraging change and

forces resisting change. These forces are related to both social structures and

natural events, and are involved in the perpetuation of cultural ideas and

practices within current structures, which themselves are subject to change2.

Culture does not mean a fixed process but a transcendental process, based

on several of exclusion and inclusion. Because “change is defined briefly as a

variation from previous state or mode of existence”- Fichter3. In every society

numerous processes of change are occurring simultaneously. Here men aspire to

new goals, and here they return to old ones. In all this change can we discover

any movement of the whole of society conceived as a unity, whether in term of a

nation, or cultural area. Cultural change means used to described variation in or

modification of any aspect of cultural process or cultural pattern or life style.

The tribal people of the surveyed villages have also been subjected to the

sudden impact of a new culture on their older culture, such as adopting new

technology, urbanization, modernization, etc. for their livelihood. But it is not to

easy to except to adopt new culture for all the tribal communities of the

concerned area.

We, in the previous chapter, seen how the ways of life of tribal communities

are guided by the different spheres of their life. The tribals are not living alone.

http://en.wikipedia.org/wiki/Cultural_invention

http://en.wikipedia.org/wiki/World_population

http://en.wikipedia.org/wiki/Social_structure

183

Contacts are there between them and their Hindu and other neighbour. Modern

forces have been actively moulding their life. As culture is dynamic, the tribals

have faced and facing changes.

The factors responsible for transformation are broadly of two types;

traditional and modern. The Gond folk lived in economic and social symbiosis, the

Korwa hunters and gatherers, the Kanwar agriculturist and administrator, all of

these are their traditional way. I have point out about the social and political

changes among the tribal communities in respect of these two. From both sources

each tribe took over certain things, rejected others each groups according to its

own tastes and inclination. Before attempting to assess these borrowings it is well

to consider the nature of culture interchange before Europeans appeared in the

area. All the factors which made for frequent contact without acculturation in the

Korba district are still valid. But there have been certain important modification.

In order to know the cultural change of the tribal people of Korba district,

a random survey was conducted by the research scholar. He adopted multistage

sampling method. There are four Tehsils, 9 Revenue Infection Circles, 90 Patwari

Circles, 809 Revenue villages in Korba district. Out of which field survey was

conducted in 20 tribal villages. 305 families in these 20 tribal villages were

interviewed. These families belonged to several tribal groups. Based on this

survey, a 10 pages scheduled has been made. Door to door survey was conducted

and information related to these tribal people has been collected which includes

their photographs also. Following table no 4.1 gives brief information about the

location of 20 surveyed villages with concentration of tribal sub-groups.

184

Table No-4.1

Location of the surveyed villages Including Area and No of Surveyed Household

DIST/TEHSIL SL. NO

NAME OF THE VILLAGES

NO.OF SURVEYED HOUSEHOLD

GEOGRA-PHICAL AREA IN HECT.

LOCATION CONCENTRATION OF TRIBAL SUB-GROUPS

Latitude Longitude

KORBA TEHSIL

1 Satrenga 15 1256 22°35´35˝ 82°39´32˝ KORWA, MAJHWARS

2 Ajgarbahar 15 551 22°30´34˝ 82°42´58˝ KORWA, MAJHWARS

3 Bagbuda 10 275 22°40´30˝ 82°42´58˝ KANWAR, AGARIA

4 Tilaidand 15 59 22°32´43˝ 82°38´39˝ KORWA, ORAON

5 Gorhkatra 10 425 22°34´5˝ 82°42´15˝ KANWAR

KARTALA TEHSIL

6 Non-Birra 15 956 22°16´21˝ 82°52´12˝ KANWAR

7 Karakachhar

15 812 22°11´43˝ 82°52´12˝ KANWAR

8 Sakdukalan 20 885 22°17´43˝ 82°53´39˝ KANWAR, GOND

PALI TEHSIL 9 Baksahi

25

804

22°19´21˝ 82°17´53˝ GOND

10 Budbud 25 684 22°21´50˝ 82°18´10˝ BINJHWAR

11 Chepa 10 528 22°19´5˝ 82°20´46˝ DHANWAR

KATGHORA TEHSIL

12 Dhawaipur

20

366 22°29´51˝ 82°34´15˝ KORWA, KANWAR, KOL, DHANWAR

13 Singhali 10 472 22°26´2˝ 82°33´36˝ GOND

14 Bagdewa 10 654 22°27´16˝ 82°32´9˝ GOND

15 Nawapara 10 528 22°30´57˝ 82°35´3˝ MAJHWAR, DHANWAR

16 Kendai 25 2217 22°31´51˝ 82°33´22˝ MAJHWAR, DHANWAR

17 Lalpur 20 126 22°43´38˝ 82°37´12˝ DHANWAR

18 Bandhapara 10 916 22°38´51˝ 82°32´53˝ BINJHWAR, ORAON

19 Lepra

10

1713

22°34´21˝ 82°34´36˝ MAJHWAR, DHANWAR

20 Konkona 15 3647 22°36´24˝ 82°32´9˝ BAIGA,

TOTAL 305

Source: Toposheet 64J and field survey, 2009

185

Information about Interviewee:

From the surveyed villages door to door surveyed was conducted within the

305 tribal families. Among them the percentages of male interviewee were

79.67% and female interviewee were 20.33%. But the interviewee belonged

different age groups. They were 29.18% in between 20 to 40 age group where as

male were 94.38% and female 5.62%, and between 41 to 60 years age group they

were 48.20%, 61 to 80 years age group were 22.62% and 81 to 100 years age

group were nil (table no-4.2 and fig.no-4.1). Because the tribal life expectancy is

low than general population.

Table no:4.2

Surveyed Villages: Age Group Wise Interviewee

Sl. No Age Group No of Interviewee %

T M F T M F

1 20-40 89 84 5 29.18 94.38 5.62

2 41-60 147 117 30 48.20 79.60 20.40

3 61-80 69 42 27 22.62 60.87 39.12

4 81-100 ----- ----- ----- ---- ----- ----

TOTAL 305 243 62 100.00 79.67 20.33

Source: Field Survey, 2009,

Among the surveyed interviewees the Percentage of literate people were

31.80% among them only 8.06% female interviewees were literate and 68.20%

interviewees were illiterate, which is poor in respect of the total tribal literacy in

2001 and also total surveyed family ( table no-4.3 and fig.no-4.2).

186

Table No-4.3

Surveyed Villages: Educational Status of the Interviewees

LITERATE / ILLITERATE

%Male Interviewees %Female

Interviewees

%TOTAL

Interviewees NO. OF FAMILY % NO. OF

FAMILY % NO. OF

FAMILY %

LITERATE 92

37.86

5

8.06

97

31.80

ILLITERATE

151

62.14

57

91.94

208

68.20

TOTAL

243

100.00

62

10.00

305

100.00

Source: Field Survey, 2009

A survey was conducted among various tribal sub-groups a minimum of

ten and maximum of 45 families from each tribal group was interviewed.

Following table (no.-4.4) and figure (no.4.3) shows the no. of families that were

interviewed from each tribal group.

Table No: 4.4

Surveyed Villages: Tribal Groups wise interviewees

SL .NO

SURVEYED S.T. GROUPS

SURVEYED NO. ST FAMILY

%

1 Agariya 10 3.28

2 Baiga 10 3.28

3 Binjhwar 40 13.11

4 Dhanwar 40 13.11

5 Gond 40 13.11

6 Korwa 20 6.56

7 Kanwar 45 14.76

8 Kol 25 8.20

9 Majhwar 40 13.11

10 Oraon 35 11.48

Total 305 100.00


187

Fig. no-4.1

Fig. no-4.2

188

Fig. no-4.3

189

Social change:

“Social change involves alterson in the structure or functioning of social

forms or processes themselves”. - Anderson and Parker4

The processes of social changes are dynamic in present time. Marriage,

custom, education, religion, festival, tradition, disease and treatment system,

language etc. changes are the aspects of social changes.

Population Analysis:

Following table no-4.5 and figure no.-4.4 reveals the no. of males and

females belonging to different tribal groups in 20 surveyed villages. It also

indicates the sex ratio. Bakasahi is the most populated tribal village with the

population of 157 tribal persons and the Tharpakna is the least populated tribal

village with the population of 43 tribal persons among the 20 surveyed villages.

Bagdewa has the exceeded the highest sex ratio of 1478 females per 1000 males.

Chepa surveyed village represents the lowest sex ratio than other surveyed

villages. This village is known as the Dhanwar‟s village, the most backwards

tribal group of these surveyed tribal groups. A total of 1709 tribal people reside

in 305 surveyed families. Out of which 862 are males and 847 are females.

190

Table No-4.5

Surveyed Villages Wise Total Population and Sex Ration

DIST/TEHSIL SL. NO



POPULATION SEX RATIO

TOTAL MALE FEMALE

KORBA TEHSIL 1 Satrenga 15 78 44 37 841

2 Ajgarbahar 15 83 37 46 1243

3 Bagbuda 10 56 23 33 1434

4 Tilaidand 15 72 37 33 892

5 Gorhkatra 10 62 35 27 771

KARTALA TEHSIL 6 Non-Birra 15 67 30 37 1233

7 Karakachhar 15 86 42 44 1047

8 Sakdukalan 20 117 53 64 1207

PALI TEHSIL 9 Bakasahi 25 157 85 72 847

10 Budbud 25 143 79 64 810

11 Chepa 10 47 29 18 621

KATGHORA TEHSIL

12 Dhawaipur 20 123 63 60 952

13 Singhali 10 64 37 27 730

14 Bagdewa 10 57 23 34 1478

15 Nawapara 10 49 24 25 1042

16 Kendai 25 137 61 76 12.46

17 Lalpur 20 129 69 60 870

18 Tharpakna 10 43 23 20 870

19 Non-lepra 10 47 25 22 880

20 Konkona 15 92 43 49 1139

TOTAL 305 1709 862 847 983

Source: Field survey, 2009

Among all the surveyed tribal families most of the families are single family

which is 56.72% and only 43.28% are joint family (fig. no- 4.5). Out of these only

35.08% of families have a family size of 1-5 persons where as 48.20% families

resides with 6-10 family members. But somewhere among the tribal the family

size is more than 10 members due to lack proper education (table no-4.6 and fig.

no-4.6).

Table No: 4.6

Surveyed Villages: Family size of the Surveyed Tribal Groups

SL NO FAMILY STRUCTURE NO OF FAMILY %

1 SINGLE FAMILY 173 56.72

2 JOIN FAMILY 132 43.28

TOTAL 305 100.00

SL NO CATEGORY OF FAMILY SIZE NO OF FAMILY %

1 1-5 107 35.08

2 6-10 147 48.20

3 >10 51 16.72

TOTAL 305 100.00


191

Fig. no-4.4

0 50 100 150 200

Satrenga

Ajgarbahar

Bagbuda

Tilaidand

Gorhkatra

Non-Birra

Karakachhar

Sakdukalan

Bakasahi

Budbud

Chepa

Dhawaipur

Singhali

Bagdewa

Nawapara

Kendai

Lalpur

Tharpakna

Non-lepra

Konkona

No of Population

Vil

lages

SURVEYED VILLAGES

SURVEYED POPULATION WITH NO. OF HOUSEHOLD

NO OF SURVEYED

HOUSEHOLD

FEMALE

MALE

TOTAL

192

Fig. no-4.5

Fig. no-4.6

57%

43%

SURVEYED VILLAGES TRIBAL FAMILY STRUCTURE

SINGLE FAMILY

JOIN FAMILY

35%

48%

17%

SURVEYED VILLAGES TRIBAL FAMILY SIZE

1 to 5

5 to 10

>10

193

Following table no-4.7 reveals the literacy rate of 305 families from 20

surveyed villages. The observation is made that there are 41.37% tribal

population are literate out of 1709 persons, which is little high from the total

district literacy. In all the surveyed villages the male literacy rate is 63.65% and

the female literacy rate is 36.35%. Among all the tribal surveyed villages, the

literacy rate is comparatively higher in Baksahi, Gorhkatra, and Sakdukalan as

compared to other tribal surveyed villages (fig. no-4.7).

Table No: 4.7

Surveyed Villages: Literacy of Surveyed ST people

DIST/TEHSIL SL. NO



LITERACY LITERACY in %

TOTA

L

FEM

ALE

FEM

ALE

TOTA

L

MA

LE

FEM

ALE

KORBA TEHSIL 1 Satrenga 15 27 20 7 34.61 74.08 25.92

2 Ajgarbahar 15 32 21 11 38.55 65.63 34.37

3 Bagbuda 10 20 12 8 35.71 60.00 40.00

4 Tilaidand 15 29 17 12 40.28 58.62 41.38

5 Gorhkatra 10 32 22 10 51.61 68.75 31.25

KARTALA TEHSIL 6 Non-Birra 15 28 19 9 41.79 67.85 32.14

7 Karakachhar 15 34 23 11 39.53 67.65 32.35

8 Sakdukalan 20 56 32 24 47.86 57.14 42.86

PALI TEHSIL 9 Bakasahi 25 85 50 35 54.14 58.82 41.18

10 Budbud 25 57 39 18 38.76 68.42 31.58

11 Chepa 10 15 11 4 31.91 73.33 26.67

KATGHORA TEHSIL

12 Dhawaipur 20 47 31 16 38.21 65.96 34.04

13 Singhali 10 29 17 12 45.31 58.62 41.37

14 Bagdewa 10 22 14 8 38.60 63.64 36.36

15 Nawapara 10 17 9 8 34.69 52.94 47.06

16 Kendai 25 53 36 17 38.68 67.92 32.08

17 Lalpur 20 47 29 18 36.43 61.70 38.30

18 Tharpakna 10 17 11 6 39.53 64.70 35.30

19 Lepra 10 21 13 8 44.68 61.91 38.09

20 Konkona 15 39 24 15 42.39 61.54 38.46

TOTAL 305 707 450 257 41.37 63.65 36.35

Source: Field survey, 2009,

194

Fig. no-4.7

0 20 40 60 80

Satrenga

Ajgarbahar

Bagbuda

Tilaidand

Gorhkatra

Non-Birra

Karakachhar

Sakdukalan

Bakasahi

Budbud

Chepa

Dhawaipur

Singhali

Bagdewa

Nawapara

Kendai

Lalpur

Tharpakna

Non-lepra

Konkona

Total Surveyed Villages

% Of Literacy

Su

rvey

ed V

illa

ges

SURVEYED VILLAGES WISE LITERACY OF SURVEYED

TRIBAL PEOPLE

LITERACY in % FEMALE

LITERACY in % MALE

LITERACY in % TOTAL

195

Table No:4.8

Surveyed Villages: Tribal Group wise Surveyed Family and Total Population

SL .NO

SURVEYED S.T. GROUPS

SURVEYED NO. ST FAMILY

TOTAL SURVEYED POPULATION SEX RATIO PER 1000 MALE

TOTAL MALE FEMALE

1 Agariya 10 59 32 27 844

2 Baiga 10 61 29 32 1103

3 Binjhwar 40 227 115 112 974

4 Dhanwar 40 185 95 90 947

5 Gond 40 262 136 126 926

6 Korwa 20 97 54 43 796

7 Kanwar 45 268 127 141 1110

8 Kol 25 143 79 64 810

9 Majhwar 40 220 111 109 982

10 Oraon 35 187 95 92 968

Total 305 1709 862 847 983

Source: Field survey, 2009,

Changes in Marriage System:

Marriage plays an important role in the life of these tribal people. From the

social point of view it has more significance than religious. In general, it becomes

that the traditional process, in the past, was exclusively responsible for forgoing

transformation in the secular (not spiritual or religious), social spheres of the

tribal culture5. The marriages directed the change of the respective tribal

cultures on the regional pattern of Hindu „style of life‟.

In the surveyed villages, among the communities adultery marriages are

suitable. But among the Dhanwars, Pahari Korwa, Majhwar showed a change in

attitude towards child marriage and growing preference for puberty marriage.

Most of the marriages are celebrated generally by the traditional ways. In recent

time different types of marriage systems are changed due to the change of socio-

economic condition. All the tribes of this area are participating in the community

marriages which is govern by the state Govt. Ashrams and N.G.O, excluding

Kanwars and Gond tribes. But the rate of change is very slow, except the change

of adultery marriages.

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Age at Marriage:

The average age at marriage of boys and girls of the surveyed villages are

found to be table no-4.9. The study of 305 surveyed tribal families in Korba, Pali,

Katghora, and Kartala tehsil showed a change in attitude towards child marriage

and a growing preference for post puberty marriage. Generally marriages takes

place at maturity but engagement are made at an early data for some very

backward tribes.

Taking all the 305 cases it was found that about half of the marriages were

post-adolescent marriage. The fact that 7.63% of the surveyed tribes of the

surveyed villages interviewed were married between 14 years of age, 78.49%

between 15-30 years of age, 10.89 % between 31-45 years of age and 2.98 % after

45 years of age. But this is interesting to watch that in the surveyed villages there

Table No: 4.9

Surveyed Villages: Age group wise marital status among the different tribes

Surveyed

ST

Groups

Age Groups Total

0-14 15-30 31-45 >46

Total M F Total M F Total M F Total M F

Agariya 4 -- 4 27 13 14 3 2 1 2 2 -- 36

Baiga 2 -- 2 31 16 15 3 1 2 2 2 38

Binjhwar 9 1 8 139 79 60 10 9 1 3 2 1 161

Dhanwar 17 3 14 87 49 38 4 2 2 3 3 1 111

Gond 7 -- 7 121 67 54 25 17 8 4 2 2 157

Korwa 12 2 10 37 19 18 5 4 1 5 4 1 59

Kanwar 7 -- 7 129 59 70 32 12 20 5 3 2 173

Kol 4 1 3 67 39 28 12 7 5 3 3 -- 86

Majhwar 19 2 17 118 64 54 9 2 7 2 1 1 148

Oraon 1 -- 1 87 50 37 14 9 5 3 2 1 105

Total 82

(7.63

%)

9 73 843

(78.49

%)

455 388 117

(10.89

%)

65 52 32

(2.98%

)

24 8 1074

(62.84

%)


are different types of age groups are applicable for the different tribal

communities. Generally marriages among the tribal girls are earlier than boys as

usual general communities.

197

Among the Dhanwars, Majhwars, Pahari Korwa highest number of child

marriages are occurred because all of them are economically very backward. But

the table indicates that maximum numbers of marriages are occurred in adultery

periods.

Marriage Customs:

Among all the tribes of the Surveyed villages marriages are celebrated

generally in the April-May. And the trend is coming from the pre-historic era.

Because coming of rains in July-August, the tribes are remain busy in their fields

for four to five months, while in April-May they remain practically free, and also

the custom of bride-price, they have frequently to borrow money and since

borrowing and repayment of loans depend on harvests, getting loans in this

period is much easier6.

In recent most of the marriages among the tribes of the surveyed villages

are celebrated generally Hindu systems. Marriage time for some modernized

tribes does not matter. Among them marriages are celebrated at marriage tithi,

as mentioned by Panjika.

At present time the pattern of dormitory system known as „Ghotul system‟

was found in its most developed from among the Gond and Oraon of this area are

generally restricted. Mates had been selected by the parent for all the tribes, only

8 cases selection was made by parties themselves, though their marriages were

finally settled by their parent (table no-4.10).

198

Table No: 4.10

Surveyed Villages: Selection of mates (for all the tribes)

Category Number %

1. Selected by parents

a. with participants approval

b. without participants approval

2. Self-choice

a. with parents approval

b. without parents approval

1005

61

8

Nil

93.58%

5.68%

0.74%

Nil

Total

1074 100.00%


Most of the tribe‟s marriages permitted between the same sept. Marriages

with the other sept are strictly prohibited. In the earlier period the Pahari

korwas were marry their own sister on occasion and marriage within the sept is

forbidden, but this appears to be restriction, due to least sex ratio among them7.

At present time they were permitted to marry within the sept except his own

sister.

Among the Pahari Korwa most of the marriages are happened with the

other sept 91.52% and 8.47% 0f marriages within the sept. But it is interesting to

see that there is no marriages are found with their own sister (table no-4.11 and

fig. no-4.8).

Table No: 4.11

Surveyed Villages: Marriages within the sept, other sept and own sister

(For Pahari Korwa Tribes only)

Category Number %

1. Marriages within the Sept

2. Marriages with the other Sept

3. Marriages with his own sister

5

54

Nil

8.47

91.52

Nil

Total 59 100.00%

Source: House hold survey 2009

199

Fig. no- 4.8

0

20

40

60

80

100

1. Marriageswithin the

September

2. Marriageswith the other

Sept

3. Marriageswith his own

sister

% OF PERSONS

SURVEYED VILLAGES TRIBAL'S MARRAGES WITHIN THE SEPT, OTHER

SEPT AND OWN SISTER

200

As usually divorce and remarriages of widows are permitted from long

period, but there is no restriction to marry with her late husband‟s younger

brother, though she is not obliged to do so. She will be marrying her own choice.

7.5% of the tribal surveyed families are permitted to polygamy. Most of

them like Pahari Korwa believe that it is the symbol of richness and mighty.

However, the practice of polygamy has reduced in other tribal communities.

Changes in Bride-price:

Bride-price among all the tribes are very important from their traditional

point of view. Bride-price is necessarily paid in one way or the other in most of all

tribes. To payment is made by the bridegroom‟s parents or his kinship as usual8.

As bride-price they were paid land, rupees, food grain, goats, Chicken, etc. but it

was minimum of rate. Now, among the tribes of the surveyed villages such as

Gond, Kanwar, Oraon etc. were paid their bride price as usual as their limit and

capacity, due to modern growth of economy. Earlier, the tribal bridegrooms used

to give dowry to the brides9. However, due to education and touch of

modernization, this system has reduced in some tribal groups like Oraons,

Gonds, Kanwars. But still this tradition is prevalent in some backward tribes.

Traditions and Customs Changes:

A „tradition‟ is a ritual, belief, or object passed down within a society, still

maintained in the present, with origin in the past10

. Tradition can persist and

evolve for thousands of years- the word “tradition” itself derives from the Latin

„tradere‟ or „traderer‟ literally meaning to transmit to hand over, to give for

safekeeping and new traditions continue to appear today11

. While commonly

assumed that traditions have ancient history, many traditions have been invented

on purpose, whether that is political or cultural over short period of time.

As with many other generic terms, there are many definitions of tradition.

The concept includes a numbers of interrelated ideas, the unifying one is that

201

refers beliefs, customs performed or believed in the past, originating in it,

transmitted through time by being taught by one generation to the next, and are

performed of believed in the present.

Tradition can also refer to beliefs or customs that are prehistoric, with lost

or arcane origin existing from time immemorial12

. Tradition may also be adapted

to suit the needs of the day and the changes can become accepted as a part of the

ancient Tradition. Tradition changes slowly with changes from one generation to

the next not being seen as significant. Thus those carrying out the traditions will

not consciously aware of the change, and even if a tradition undergoes major

changes over many generations, it will see as changed.

On the other hand „custom‟ means- “Folkways that persist for several

generation and attain a degree of formal recognition are called custom”.-

Lundberg13

.

Custom denotes habit not in the sense an individual acquires a habit.

Custom has its own distinctive nature14

. It serves well enough to regulate the

conduct of life. The tribal communities is a face to face group, every man is a

neighbour of all the rest.

In the surveyed villages the tribal traditions are also changed from their

origin period of time and a number of factors can exacerbate the loss of tradition

and custom including industrialization, globalization, and deforestation, growth

of population, modernization and urbanization.

In India, there is an amalgam of 437 tribes15

and in Korba district, the

surveyed villages, the number is 25. Among them different types of traditional

and custom changes are occurred due to above mentioned factors.

The tribal economy is characterized as subsistence oriented. The

subsistence economy is based mainly on collecting, hunting, and fishing or a

combination of hunting and collecting with sifting cultivation16

. Though the tribes

202

of forest and hilly area are practicing shifting cultivation and hunting from their

origin but the tribes of the plain areas or excluding hilly and forest areas are

practicing settled cultivation. Therefore, their traditional ways of economy have

been changed from time to time. Now their economy is depended on mining

labourer, agricultural labourer, household industries, services, business etc. but

in hilly area of the surveyed villages where the Pahari Korwas are still now

depend on sifting cultivation. About 65% Pahari Korwas are involved in this

way.

Previously they used their traditional cloths, houses and foods. Now not

only the youth generation but the old generation accepts modern clothing, they

are 50.85% and the tribals are residing their modern houses due to their

economical upliftment and somewhere for Government schemes. Presently

13.12% surveyed household are residing fully in concrete houses. Few years ago

the tribals habituated to take any kinds of foods. Both man and woman took

alcoholic liquor, recently youth generations avoid to take this type of drink, but

in occasional time they allowed to take this. Though their traditional cloths and

foods changed among them but in the festivals and different occasions they

maintain their traditional cloths and foods.

It may be admitted that aspirations for new and gainful contacts which are

engendered in them at present through their working in the major projects in

neighbouring areas, will endure and make them yearn for a better and fuller life

for which vistas are now open wide for them.

Industrialization and urbanization has changed the structure of the family

to a great extent. Due to migration of these tribals towards industrial centres,

traditional joint families have broken and nuclear families of husband wife and

their unmarried children have come into being.

203

At before time the tribes made offering different animals to worshiped

their God and Goddess17

but due to Christianity, the traditional faith among the

Oraons about sacrificing animals for their God and Goddess are stopped.

Among the tribal people, the customs of marriages are very interesting.

Previously the custom of cross-cousin mating is also common among the Gonds

tribes18

, the Korwas marry their own sister on occasion. Most of the tribal

communities maintain the custom of „Ghotul or dormitory system‟19

. According

to the legend the Ghotul was the greatest gift of Lengopen to mankind. The

unique feature of the Ghotul is that its life is shared by unmarried boys and girls

called Metairie in a single institution. Now the custom has been totally changed

due to Christianity, especially among the Oraons and Baigas. Previously the

tribals can‟t marry within the other sept and religion20

, but presently the Oraons

are makes marriage within not only the other sept but within the other religion.

All the tribes belief of causation of diseases can be broadly categorized into

two areas. They are strong believers of natural theory of diseases. According to

them man falls out of harmony with nature suffers from illness and becomes

susceptible to diseases and accidents. Traditionally they believed treatment is

influenced by the cause of sickness perceived by the group. They have some

scientific knowledge, learnt through traditional experience and this is a part of

their socio-cultural religious system. Previously they use charms, emulates,

animal sacrifice propitiation of disease seeking sprits, worship of God belief in

protective function of rituals. In the present time, their treatment not only

suggestion with herbal plants they use modern treatment for cure themselves

including allopath and homeopath treatment. Here most of the tribal people

(46.22% surveyed household) use allopath in place of their traditional treatment

and 29.51% tribal families use both allopath and herbal treatment for cure

themselves. But to the tribal religion and medicine are not separate. It has also

been found that some tribals mostly from plain areas practice their traditional

system alongwith western system of medicine, if available.

204

The tribes of the Korba district are very backward in comparisons to other

population viz. socio-cultural with education. Among them, they have little

interest in the field of education due to their bad economic condition from their

origin and traditionally they have no interest about education. But recently the

tribal boys and girls are going to schools and some educated individuals have

been employed in good jobs. But among the Korwas, Baigas, Majhwars,

Dhanwars the customs of women education quite changed. Among them 35%

surveyed women are literate but in 1991 the tribal women literacy was 1.84%

and in 2001 it is 33.69%.

The tribal of the surveyed villages takes foods from their caste, they do not

takes food from lower caste. But among Oraons due to Christianity they have no

boundation to takes foods from lower caste.

Earlier, when a tribal women used to give to birth to a child, she was not

allowed to enter the house from the front door. A hole was made on the backside

wall. She had to enter the house through that hole till she gained purity21

.

However, this practice is no longer prevalent these days.

The tradition of tattooing among the tribes is changed. Previously they use

different kind of their traditional symbols for tattooed. But now a days they use

different types of animals picture, flowers, love symbols, butterfly, God and

Goddess, etc.

It was observed that several of the traditional customs rituals related to

child birth are practiced by younger generation of this community. Some of the

women go to hospital for delivery, but the percentage is very poor. It is only 10%.

Traditionally they used to give the name of their forefathers, but now modern

names are taken from the film stars, or religious heroes, and heroin or political

leaders. It is selected by the join work of group of family members.

Previously, the Kanwar tribes, they compelled to the widow women for

„sati‟ and who become „sati‟ they worshiped them22

. Now in the modern time this

206

custom is completely changed. Time is now remarriage for the widows. They can

freely remarriage for their choice.

Earlier, when a tribal person belonging to a tribal group used to die, his family

members used burn that house and they used to move another house23

. However,

this practice is no longer in existence today because of lack of enough economic

condition to construct another house.

Educational Changes:

The most recent factor for knowing a community is its educational level. In

general the tribal educational level is quit poor. Like all other sectors of socio-

economic life, educationally the tribal people are at different levels of

development but on the whole formal education has made very little impact on

tribal groups. In the light of the past efforts it is not shocking because prior to

1950, the Govt. of India had no direct programme24

. With the adaptation of

constitution, the promotion of education of scheduled tribes has become a special

responsibility of the central as well as of the state Govt.

The growth of formal education among the tribes of the surveyed villages

may be measured from the facts yielded by the census data. The census figures of

1961 disclosed that only 6.64% of the tribal people, where 12.62% only for all in

that census year. The percentage of tribal literacy rose to 11.63% in 1971 against

23.67% for the total district (table no-1.19). The literacy rate among all the tribal

people of the surveyed villages growing up 16.12% in 1981, 23.00% in 1991, and

49.57% in 2001 census data. In the last census data the rate of literacy is rose

suddenly due to vast network of Christian‟s missionary institutions and state

Govt. policies.

The literacy rate among the tribal women is obviously much lower, in 1961

it was 1.30% only, and 2.62% in 1971, 3.21% in 1981, suddenly the rate was

decreased 1991, it was 1.84%. After this census year it was rapidly grow in 2001

207

and the percentage is 33.69% because tribal women were tremendously benefited

from the Christian missionary and also effect of urbanization and modernization.

The remaining 305 households (surveyed) consisting of 1709 persons

belongs to the different types of tribal communities, 707 persons are literate and

the survey was made in October 2009, the percentage is 41.37% were women

literacy is 34.36%, little more increased from 2001 census data. Highest

percentage of literacy is covered by Oraons 62.03%, because most of the Oraons

are converted to Christian and they are more benefited by Christian missionary

(table no-4.12 and fig no-4.9). It is followed by Kanwars 51.49%, Gonds 49.24%,

Kols 43.36%, Agariyas 37.29%, Baigas 34.42%, Binjhwars 32.16%, Majhwars

29.54%, Korwas 29.90%, Dhanwars 28.11%. The Dhanwars, Pahari Korwas,

Majhwars, are the mostly backwards tribal communities and they also residing

in the dense forest area and least affected by the modernization. But among the

Pahari Korwas, they have little interest about education due to their backward

economic condition and therefore they did not get proper value for their

agricultural products.

Table No: 4.12

Surveyed Villages: Overall ST Group Wise Education

SL

.NO

Surveyed ST

Groups

Literate People %

Total Male Female Total Male Female 1 Agariya 22 14 8 37.29 59.12 36.36

2 Baiga 21 13 8 34.42 57.90 28.10

3 Binjhwar 73 47 26 32.16 62.30 31.62

4 Dhanwar 52 34 18 28.11 55.38 24.62

5 Gond 129 82 47 49.24 69.00 36.43

6 Korwa 29 20 9 29.90 53.20 29.03

7 Kanwar 138 81 57 51.49 71.20 40.30

8 Kol 62 42 20 43.36 62.13 32.26

9 Majhwar 65 44 21 29.54 57.13 31.31

10 Oraon 116 73 43 62.03 74.12 42.07

Total 707 450 257 41.37 69.65 36.39


In 1961, least percentage were found among the Dhanwars (2.48%), the

Baigas (2.98%), the Majhwars (4.24%), the Pahari Korwas (4.72%), and high

208

Fig. no- 4.9

Fig. no- 4.10

0

10

20

30

40

50

60

70

80

% o

f L

iter

acy

Tribal Groups

SURVEYED VILLAGES SURVEYED TRIBAL GROUPS WISE LITERACY

% Of literacy Total

% Of literacy Male

% Of literacy Female

0

2

4

6

8

10

12

14

16

18

% o

f L

iter

acy

KORBA DISTRICT TRIBAL GROUP WISE LITERACY, 1961

%Literacy 1961 %TL

%Literacy 1961 %TML

%Literacy 1961 %TFL

210

literacy rate were found among the Kanwars (10.87%), Gonds (8.67%),

Binjhwars (7.71%), and Oraons (8.89%). So it is very easy to accept that due to

urbanization, Christianity and others modern changes the rate of literacy among

the tribes of the surveyed villages are rapidly increased (table no-4.13 and fig. no-

4.10).

Table No: 4.13

Tribal groups wise literacy 1961 and GEDI Value of 1961 and surveyed tribes

2009

SL

.NO

S.T. GROUPS

%Literacy 1961 GEDI Change

1961 2009

%TL %TML %TFL

1 Agariya ----- ----- ----- ---- .459 -----

2 Baiga 2.98 3.63 3.30 .034 .372 .338

3 Binjhwar 7.71 12.66 10.86 .117 .422 .305

4 Dhanwar 2.48 3.35 2.46 .028 .345 .317

5 Gond 8.67 14.46 12.65 .135 .483 .348

6 Kanwar 10.87 16.12 14.81 .154 .508 .354

7 Kol 6.23 8.54 7.48 .080 .439 .359

8 Korwa 4.72 4.34 3.38 .038 .389 .351

9 Majhwar 4.24 3.92 3.25 .035 .306 .371

10 Oraon 8.89 15.45 9.14 .115 .540 .425

District Total 6.64 12.06 1.30 .023 .480 .457

Source: Census of India, 1961 voll-viii page no- 38, and 1971, series 10 page no- 512-514

It the evidence from the above data that the literacy level is still low in

aforesaid major tribal groups very large number still has not been attracted

towards education. The Dhanwars tribes reveals lower (.028) GEDI value which

is very near of minimum GEDI value, where as the highest value shows among

the Kanwars tribes (.154) in 1961 and a higher GEDI value was observed among

the Oraon tribes (.540) and among the Majhwar tribes it was lower (.306) as per

surveyed villages, 2009. A notable feature is that during 1961-2009, amomg all

the tribes have recorded increase in their GEDI value.

211

Education level:

The study of the educational levels of males and females in the population

is important for the study of population characteristics. Among the tribal people,

as is evident from their history and different topologist, they acquire a regards

culture and their world views together with traditions and their traditions are

changed day by day through their adaptation in educational level25

. The table no

4.14 and figure no-4.11 gives the figures bearing the different groups of tribes

and the educational levels with males and females of 305 households members. It

has been observed that 57.42% tribal people were taking their education upto

primary level, 25.17% upto middle level, 12.02% upto matric level, and only only

5.37% upto higher secondary and above.

Table No: 4.14

Surveyed Villages: Tribal group wise educational levels

SL

.NO

SURVEYED S.T.

GROUPS

Education Level Total

Primary Middle Matric H.S and Above

1 Agariya 14 7 1 --- 22

2 Baiga 15 6 --- --- 21

3 Binjhwar 42 21 7 3 73

4 Dhanwar 40 9 3 52

5 Gond 69 31 19 10 129

6 Korwa 20 8 1 -- 29

7 Kanwar 75 35 20 8 138

8 Kol 41 13 7 1 62

9 Majhwar 45 13 6 1 65

10 Oraon 45 35 21 15 116

Total 406(57.42%) 178(25.17%) 85(12.02%) 38(5.37%) 707(41.36%)


Among all the tribes Oraons, Gonds, Kanwars, are interested to adherent

their educational level above matriculation than other tribes. But the changes of

educational level are quit slow. Because lack of good educational facilities. Most

212

of the tribes of the surveyed villages are economically backward, and due to poor

economic condition they did not achieve higher education, though they want.

The number of primary, middle, higher secondary school and colleges are

comparatively low as compared to the other district of Chhattissgarh. Most of the

higher secondary schools and colleges are situated in the urban areas where as

the tribal are belonged from rural areas. In 2006 – 2007 the total number of

Primary schools of this area is 1549, Middle schools 501, Madhyamik school 152,

H.S schools 95, and colleges 11. that‟s why the percentage of literacy among the

tribal is very poor than the total percentage of the district. Though the table 4.15

and figure no- 4.12 presently reveals that the Katghora Tehsil constitute of

highest number of educational institute but the tribes of Pondi Uprora block of

this tehsil are educationally backward due to lack of educational institute and

proper transport communication. In 1990 this tehsil represents the least number

of educational institutions26

.

Table No: 4.15

Korba District: No. of Educational Institution 2006-2007

District / Tehsils No. of educational institution

Primary Middle Madhyamik H.S Colleges

Korba Tehsil 341 134 90 33 7

Kartala Tehsil 233 88 07 17 Nil

Katghora Tehsil 636 188 39 38 03

Pali Tehsil 339 91 16 07 01

Korba District 1549 501 152 95 11

Source: - District Handbook 2007 page-65

No analysis of education outcomes for ST groups in India is complete

without highlighting the low levels of educational attainment among ST women.

213

Fig. no- 4.11

Fig. no- 4.12

050

100150200250300350400450

No

of

Pe

rso

ns

Tribal Groups

SURVEYED TRIBAL GROUPS WISE EDUCATIONAL LEVEL

Primary

Middle

Matric

H.S and Above

0

500

1000

1500

2000

No

of

Inst

itu

tio

n

KORBA DISTRICT TOTAL NO. OF EDUCATIONAL INSTITUTION,

2007-08

Korba Tehsil

Kartala Tehsil

Katghora Tehsil

Pali Tehsil

Korba District

216

Even among the youngest age group, now emerging from their prime schooling

years (ages 15-21), ST women attain an average of just 4 years of education. In

comparison, non-ST women in this age group attain nearly 7 years of education.

Worse, in terms of the number of years, the gap between ST men and women has

actually widened. Among older age cohorts the gap is roughly 1.5 years, but

among the 15-21 age groups the male-female gap is 2 years (with male STs in this

category attaining an average of 6 years of schooling). Scheduled Tribe women in

rural areas are particularly worse-off, as they are beset by a triple disadvantage:

identity, gender and place of residence. Poor access to schools in remote regions.

Meanwhile, ST women in urban areas seem to benefit significantly from better

physical access to schools, with more than half completing post-primary

education. Not all are better off though. There appear to be wide inequalities

even among urban ST women.

Regardless of tribal status, gender is an important factor in age-grade

distortion in primary schools, with girls reporting lower overall age-grade

distortion than boys (except among rural non-Scheduled Tribe children), perhaps

due to the that fact that boys tend to be taken out of school to work in family

farms and businesses more often than girls. This pattern stands in contrast to the

lower overall educational attainment among women .Thus, girls face the

challenge of access to schooling rather than falling behind once already enrolled.

The rate of education among the Oraons and Kanwars is more than that of

general people in the Korba district because following reasons; firstly, they

practiced settled cultivation, secondly Oraons receive free education from

Christian Missionaries.

Religion Changes:

Tribals have their own religion, i.e. having their own deities (Gods and

Goddesses) and belief system. Their forms of religion are known as animism

(worshipping the soul or ancestors), animatism (worshipping any non-living body

like stone, wood), totemism (worshipping a tree or any animals as founding

217

ancestors), and naturism (worshipping objects of nature like river, stream, sun,

moon, forest etc.)27

.

The tribes of Korba district have been influenced by certain traditions of

others communities around them. The major neighbouring communities in all the

areas always were Hindu. This religious pluralism has added to the rich and

colourful mosaic of cultural pluralism28

.

In the surveyed villages the overwhelming majority of tribal population

still maintains its exclusive belief and practices, more than 90% of the area

oriented towards Hinduism and passing through different stages of Hinduisation

out of 305 surveyed families (table no-4.16 and fig. no-4.13). And due to the

impact of Christianity 9.84% tribes are adherents of Christianity and all the

percentage to be found among the Oraon and Baigas tribes. Which was 1.74% in

2001 and 0.04% in 1961 census all over the district including born as Christian

people.

Table No: 4.16

Surveyed Villages: Family wise Religion

SL. NO RELIGION

NO OF FAMILY

%

1

2

3

4

HINDU

MUSLIM

CHRISTIAN

OTHERS

275

---

30

---

90.16

---

9.84

----

5 Total 305 100.00%

Source: Field survey, 2009.

The impact of Christianity, after Hinduism and the process of Hinduism

have been most important of acculturation studies among the tribes of the

surveyed villages. The spread and impact of Christianity may be traced back to

the establishment of mission organization and churches in tribal areas especially

in the Katghora tehsil and some part of Korba tehsil.

218

Fig. No- 4.13

0

10

20

30

40

50

60

70

80

90

100

% O

f F

am

ily

Religion

SURVEYED VILLAGES FAMILY WISE RELIGION

HINDU

MUSLIM

CHRISTIAN

OTHERS

Total

221

In certain situations Christianity was adopted by the Oraons and Baigas as

a sign of revolt or as a reaction to their ruthless exploitation by landlords,

moneylender and traders who happened to be Hindu29

.

The spread of Christianity led to a number of problems in the process of

acculturation. When any tribal community takes to the process of Hinduization,

they find it a gradual process, the changes are not sudden. Along with

Hinduization the tribes belief and practices continue but adoption of Christianity

leads to a sudden and radical changes from the past.

Most of the tribal people of the surveyed villages are practices and belief on

deferent types of Hindu Gods, such as Kali, Durga, Ganesha, etc. alongwith their

traditional Gods, they are Bura Deo, Thakur Deo, Dulaha Deo, etc. and practices

of Hindu Gods among the tribal people of this area are rapidly increased.

The study helps us to understand as to how religious changes have brought

about a change of self image and identity among the tribal converts. But, it is

very interesting to see that the tribal people of the surveyed villages enjoy their

religion autonomy and make their own decisions.

The culture of Oraons has completely changed because they adopted

Christianity. The culture of Gonds, Kanwars, Kols, and Binjhwars, has

undergone 50% change where as 90% of the tribal culture are still orthodox

among the Baigas, Korwas, Majhwars, Dhanwars, and Agariyas.

Changes in Festivals:

However, since great important is attached by the tribes in the

performance of their regular rituals. From the historic time all the tribes were

performed their regular festivals. In the surveyed villages the tribes are

celebrated their various festivals traditionally such as Karma one of the most

important festival celebrated by the all tribal people, Bar netra which is devoted

for their ancestor Shiv-Parbati. This festival is continuing for 12 days and they

222

offered 12 goats for their ancestor30

. Except these two festivals they celebrate

Dipawalli, Holy, Dashera, Janmastami, Makarsangkranti, Ramnabmi, Rakhsa

Bandhan etc. all of these festivals are related to the Hindu society. They were

feeling happy and carefree to be celebrating all these festivals. During festival

days all the tribes were performed different rituals events at their Gods festival

ground. Now the way of celebrating the festivals are quit changes due to growing

up their economic conditions.

All the festivals for them are very important. During the festival time all

the tribes of this area were wearing new cloths and different types of musical

instrument were used by them. They used various filmy sings to make their

festivals more enjoyable. Before 1991 the use of filmy songs in the festivals is very

poor, except urban areas.

Due to upliftment of their economic level they were used different types of

colours in Holy festival, where they used clay in 10 to 15 years ago. They used

various types of pataka during the Dashera. But all the festivals are not success

excluding drinking liquor. This is very important part of all festivals, though

most of the day they drunk. It is very interesting to see that different types of

Hindu festivals are adopted by the tribes of the surveyed villages, as Nabaratri,

Dhantarash, etc. Those of Oraons converted to Christian, they celebrated all the

Christian‟s festivals like Good Friday, Chrismass, etc. The pahari Korwas are

celebrated their various festivals traditionally such as Bijboni in May-June for

agriculture, Hariyali, Nawakhani31

.

To an outsider it would appear that the festivals and fair are an integral

part of Korba district. For one thing weather a festival is basically tribal or not

all people tribal and non-tribal will join it in a joyous mood and be part and

parcel it. This is clearly a manifestation of a culture synthesis in Korba district.

224

Diseases and Changing Treatment system:

Health is a major concern for all human societies. It affected widely by

environmental sanitation, sanitary habits. More or less diseases manifest to a

certain extant with interaction of environment, cultural practices and personal

hygiene32

. Diseases and illness are one of the fundamental problems faced by

every human society but tribal people basically living in remote areas, where

treatment suggestion with various types of Herbal plants due to health care and

development services are not up to the expected mark33

.

Among all the tribal people, the use of the traditional way of treatment for

curing diseases quit old. Today most of the tribals all over the Korba district

depend on different types of herbal plants alongwith some modern treatments.

Among the tribals various types of diseases are found, which is

environmental and non-environmental. In the surveyed villages peoples are

affected with various diseases.

From the above table, 93% tribal people of this area are affected by water

born diseases and only 7% are affected by dysenteric diseases. Malaria,

Diarrhea, Thyroid, Rickets, Beriberi are the common diseases among the tribes.

In cases of 149 persons (out of 1709 surveyed persons), are affected by different

diseases and there are 55 persons are affected by Malaria, 35 peoples by

Diarrhea, 17 people by Thyroid, 15 peoples by eye‟s diseases, rest of the peoples

are affected by T.B, Rickets, and Beriberi (table no-4.17 and fig. no-4.14).

225

Table no: 4.17

Surveyed Villages: Different Types of Diseases and Affected Population

Sl. No Different Types

Of Diseases

No Of Affected People

Total Male Female

1 DIARRHEA 35 19 16

2 MALARIA 55 35 20

3 THYROID 17 7 10

4 RICKET 9 6 3

5 EYE‟S

DISEASES

15 7 8

6 BERI-BERI 7 3 4

7 T.B 11 7 4

TOTAL 149 84 65


Here, most of the tribes are still using herbal plants for curing themselves

as traditional way. The tribal peoples do not believe the modern medical

treatment replacing the use of herbal plants. As matter of fact they are bigoted

and the prompt action of medicine is like magic. There are many reasons to adopt

the way of tradition treatment, these are

1. Whenever they get the herbal plants from nature with nominal cost, they

do not intend to go for medical treatment, due to poor economical

conditions.

2. In remote area there are no such primary health centers or rural hospital

where they can avail the medicine and medical treatment.

3. They are not educationally developed.

4. There are no such provisions for regular visit of the doctors in the rural

area, the tribes are not awakened to the medical treatment.

226

Fig. 4.14

24%

37%

11%

6%

10%

5% 7%

SURVEYED VILLAGES

NO. OF AFFECTED PEOPLE BY DIFFERENT

DISEASES

DIARRHEA MALARIA THYROID

RICKET EYE‟S DISEASES BERI-BERI

T.B

229

Therefore, they were depending on different types of herbal plants. Some

important names of the herbal plants are highlight in the table no- 4.18

Table No: 4.18

Surveyed Villages: Medicinal or Herbal plants / seeds / fruits collected by tribal

people of Korba district

Sl

no

Local name of

herbal plants

Botanical name Parts used Used for which diseases

1 Harra Termnalia Chebule Fruits Constipation / digestive

2 Baheda Termnalia Belerica Fruits Do

3 Amla Embelica Officinalis Fruits Do

4 Gular ficus glmereta Fruits Stomach pain

5 Bad Ficus Bengalensis Leaves Fever, weakness

6 Kusum Sclechere Oleosa Seeds oil Insect killer

7 Ghota tulsi Scorparia Dulies Roots Malaria

8 Mahua Madhuca Latifolia Fruits, seeds, flowers Cough / stomach pain

9 Mango Mangifera Indica Barks, fruits Diarrhea

10 Akola Alangium Solviforam Roots Stray dog bite

11 Kalimirch Piper Nigrum All parts Do

12 Tendu Diospyros Species Leaves Snake bite

13 Bhio-kanda All parts Snake bite

14 Sal Shorea Rubusta Roots Scorpions bite

15 Koriya leaves ----------------- Latex Snake bite


An analysis of 305 families from the different villages of the surveyed

villages are constantly taking place in mind to change the way of traditional

treatment for curing themselves, and adopting different types of modern medical

facilities. They used herbal treatment alongwith modern treatment. Among the

305 tribal families of this area only 18.69% families are practices with herbal

treatment whereas 46.22% are interesting to go with allopath treatment. But the

230

DIFFERENT TYPES OF HERBAL PLANTS USED BY THE

TRIBAL PEOPLES

BHOI-NEEM

MOHALINE

SETAR (ANKH) SAL

231

rate of practicing the Homeopath is very low, only 1.98% and 3.6% families are

accepted tantra manta for curing diseases. There are 29.51% families are

practicing both allopath and herbal treatment (table no-4.19 and fig. no-4.15).

Table No: 4.19

Surveyed family wise treatment suggestion with different methods

SL NO TREATMENT

METHOD

NO OF

FAMILY

%

1 HERBAL 57 18.69

2 ALLOPATH 141 46.22

3 HOMEOPATH 6 1.98

4 ALL (herbal &

allopath)

90 29.51

TANTRA-MANTRA 11 3.60

TOTAL 305 100.00


Maximum numbers of Korwa tribes are used herbal treatment than other

tribes (27.5%) and Dhanwars are taking second position (22.5%) in this field. But

among the Oraons the percentage is very low for curing themselves by herbal

plants, only 5.7%, due to getting some modern medical treatment facilities from

Christian Missionary. The Pahari Korwas (15%) also belief on the customs of

Tantra-Mantra for curing diseases, but the highest numbers of Baiga are belief in

this treatment system. The Gonds (57.5%), the Oraons (57.14%), the Kanwars

(55.5%), are ranked first, second, and third for using of Allopath treatment for

curing themselves from various diseases. And most of the Binjhwars (37.5%) are

used both Allopath and Herbal treatment than other tribes of this area (table no-

4.20 and fig. no-4.16).

232

Table No: 4.20

Surveyed Villages: Tribal groups wise treatment system

SL

.NO

Surveyed

ST

Groups

Surveyed

No of ST

Families

Herbal

Allopath Homeopath All

(Herbal

Allopath)

TAntra-

Mantra

1 Agariya 10 40% 30% ---- 20% 10%

2 Baiga 10 50% 30% ---- ----- 20%

3 Binjhwar 40 17.5% 40% 2.5% 37.5% 2.5%

4 Dhanwar 40 22.5% 37.5% ----- 35% 5%

5 Gond 40 7.5% 57.5% 5% 30% ----

6 Korwa 20 45% 30% ---- 10% 15%

7 Kanwar 45 8.88% 55.55% 2.22% 33.33% --

8 Kol 25 12% 56% ----- 28% 4%

9 Majhwar 40 27.5% 40% ------ 30% 2.5%

10 Oraon 35 5.7% 57.14% 5.7% 31.42% ---

Total 305 18.68% 46.22% 1.97% 29.50% 3.6%


So in recent time the modern treatment are encouraged to take up faster

than other treatment system among the tribes of these surveyed villages for

getting faster relief from their diseases. But among the Baigas the rate of using

the herbal plants is high, because traditionally they are known for treating

different types of ailments with the help of herbal remedies. It is noteworthy that

the age-old culture heritage, habitat and environment of the Baigas, where they

experienced and learnt useful lore through generation is changing fast due to

urbanization, deforestation, and interference of outsiders in the tribal area.

The tribal groups which still believe in superstition and traditional way of

treatment rather than relying on modern medicines and medical techniques are

economically as well as educationally are backward. They reside in remote areas

where the means of transportation and communication are not developed.

233

Fig. no-4.15

Fig no-4.16

19%

46%

2%

29%

4%

SURVEYED VILLAGES

NO. OF FAMILY USED DIFFERENT TYPES OF

TREATMENT SYSTEM

HERBAL ALLOPATH HOMEOPATH ALL (herbal & allopath) TANTRA-MANTRA

0%

10%

20%

30%

40%

50%

60%

% O

f Fa

mily

Tribal Groups

SURVEYED VILLAGES

TRIBAL GROUPS WISE TREATMENT SYSTEM

HERBAL

ALLOPATH

HOMEOPATH

ALL

TANTRA-MANTRA

236

Changes in Tribal Languages:

Languages are universal to mankind, but it is also one of the most

significant differentials. The term itself is ambiguous, and much confusion also

arises over the definition of the term „dialect‟ and „accent‟34

. Isolation,

geographical, social, originally fostered the separate formation of languages and

undoubtedly many were related to distinct modes of life.

The languages of the world are extremely divers; today they number about

2800, and often contain numerous dialect35

. Many of these changes are due to

inventions, and are due to changing modes of life. Languages are intimately

related to the environment and to man‟s activities. Distance and natural barriers

like the oceans, the mountains, forests and the deserts restricted the extension of

these languages or diluted their purity. The barriers to languages spread are not

all natural contrasting cultural traditions and infrequent commercial

intercourses have proved just an effective.

It has been said that languages are the chief determinants of nations, that

they are a source of common traditions. The creation of political frontiers and of

national of official languages diffused by the press, school, radio, television,

literature, has affected the linguistic pattern of the world also the surveyed

villages.

In the surveyed villages, there is a great linguistic diversity even within

rural and urban areas. Among the tribal people, they have separate linguistic

characters than other communities. There are many languages or dialects spoken

as mother-tongue by the tribes. The returns of Hindi as mother-tongue constitute

96.33% of the population in the census year 1961. In this census year some other

languages or dialects such as Chhattisgarhi (1.00%), Kharia (.73%), Kurukh

(.58%), and Gondi (1.33%) are spoken as their mother-tongue by the people of

Korba district (table no-4.21). These figures do not bring out the correct picture

as far a Chhattisgarhi and Hindi are concerned. The predominant dialect of the

237

district remains Chhattisgarhi and Chhattisgaehi have probably returned their

mother-tongue as Hindi. According to the District Gazetteer 1910 Chhattisgarhi

was the main „Vernacular‟ of the district being spoken by more 90% of the

population36

. Broadly speaking, the Chhattisgarhi spoken here is the same as in

northern part of Katghora tehsil presently in Pondi-uprora tehsil, including some

Gondi words may be found interspersed in Chhattisgarhi in the interior because

of Gond influence.

Table no: 4.21

Korba District: Languages Spoken by the people

Sl No. Languages Total in % Male in % Female in %

1 Hindi 96.33 95.70 96.96

2 Chhattisgarhi 1.00 .60 1.40

3 Kharia .73 1.26 .23

4 Kurukh .58 .56 .61

5 Gondi and others 1.33 1.88 .80

Total 100.00% 100.00% 100.00%

Source: - census of India 1961, page- 120

In case of 305 surveyed household, made in October 2009, among the tribal

people of the surveyed villages, most of the families are spoken in Chhattisgarhi

(57.70%) as their mother-tongue and among the Baigas (90.00%) Majhwars

(82.50%), Pahari Korwas (80.00%), Agarias (80.00%) tribes are spoken in

Chhattisgarhi, where only 30.16% families are speaking in Hindi and maximum

number are residing in the urban areas in the surveyed villages (table no.-4.22

and fig. no-4.17). Only 10.16% households are speaks in Gondi language as

traditional language and .98% families are influenced by English and Bhojpuri

languages. Though, Chhattisgarhi have probably returned their mother-tongue

as Hindi, so both Chhattisgarhi and Hindi languages are spoken 87% by the

tribal households.

Among the Oraons Kurukh language are spoken but due to Christianity,

particularly in urban areas of the surveyed villages they adopted English

238

language and in rural area till they speaks in Kurukh language as their

traditional language.

Table no: 4.22

Surveyed Villages: Tribal Family wise Languages, 2009

Sl No. Surveyed

ST

Groups

Surveyed

No Of

Family

Different Languages speaks by tribal groups with no. of Family GONDI HINDI CHHATTISGIRHI ENGLISH BHOJPURI

1 Agariya 10 ----- 2 (20.00) 8 (80.00) ----- -----

2 Baiga 10 ----- 1 (10.00) 9 (90.00) ----- -----

3 Binjhwar 40 7 (17.50) 14 (35.00) 19 (47.50) ----- -----

4 Dhanwar 40 --- 6 (15.00) 34 (85.00) ----- -----

5 Gond 40 22

(55.00)

8 (20.00) 10 (25.00) ----- -----

6 Korwa 20 ---- 2 (10.00) 16 (80.00) ----- 2 (10.00)

7 Kanwar 45 2 (4.44) 20 (44.44) 23 (51.11) ------ ----

8 Kol 25 ----- 10 (40.00) 14 (56.00) ----- 1 (4.00)

9 Majhwar 40 ----- 7 (17.50) 33 (82.50) ----- -----

10 Oraon 35 ----- 22 (62.86) 10 (28.57) 3 (8.57) -----

Total 305 31

(10.16)

92 (30.16) 176 (57.70) 3 (00.98) 3 (00.98)


The tribal people speaking the languages under Dravidians speech family

inhabit the surveyed villages. Gonds occupy the chief place among the tribal

speech derived from Dravidian family and it is spoken widely by the Gonds tribes

who scattered most of the areas of the Korba district. But now they are habited to

speaking the Hindi language.

239

Fig. no-4.17

0

10

20

30

40

50

60

70

80

90

% O

f fa

mily

Tribes

SURVEYED VILLAGES DIFFERENT LANGUAGES SPEAKS BY TRIBAL FAMILIES

GONDI

HINDI

CHHATTISGIRHI

ENGLISH

BHOJPURI

240

Changes in Tattooing (Godna):

Tattooing, a design marked on the skin by pricking in colouring matters, is

popular among the tribals. We are living in strange times, where the ancients,

modern, and postmodern exit side by side. The type of body art known as tribal

tattoos is a good example of this. Taken from cultures across the world, the

people adore their bodies with these symbols from traditional cultures.

Both men and women were formally much tattooed among all the tribes of

the surveyed villages, but the demands of tattoo is declined among the tribal men.

Tribal women are traditionally tattooed over a large part of the body, and

restricted on the hips are above them to the waist. Sorcerers are tattooed with

some image or symbols of their Gods on the various part of the body. A woman

should be tattooed at her father‟s house, if possible before marriage. The

tattooing is done with indigo in black or blue traditionally. The tribes of this area

tattooed in dots and lines, somewhere with sets of parallel lines. But at present

time the uses of symbols are changed for new tribal generation. Now, they used

different types of images including their gods, flowers, love symbols, butterfly, his

or her name, animals etc. There are 66.00% persons are used tattooed in 305

surveyed family from 20 villages of Korba district, where as 81.70% women are

tattooed over their large part of the body and 50.46% men too (table no-4.23 and

fig. no-4.18). but the custom of tattooing among the Kanwars, Oraons and Gond

below 30 years age reduced.

Table no: 4.23

Surveyed Villages: Percentage of tattooed persons

Sl No. Percentage of tattooed persons

Total Male Female

1 66.00% 50.46% 81.70%

Source: House hold survey 2008

241

Fig. no-4.18

0.00%

10.00%

20.00%

30.00%

40.00%

50.00%

60.00%

70.00%

80.00%

90.00%

TotalMale

Female

% O

f P

ers

on

s

SURVEYED VILLAGES

TRIBAL TATTOOED PERSONS

Total

Male

Female

243

As usual the rate of men are low than women. Traditionally, tattooing

seems to have been originally a magical means of protecting the body against real

and spiritual dangers, much in the same manner as the wearing of ornaments. It

is also supposed that people were tattooed with images of their totem in order the

better to identify themselves with it. Throughout recorded history tribal tattoos

had various purposes but were mainly a means of identifying members of a

particular group. This mystical trio elevated the tattoo from a mere art form and

transformed it into a chance to draw people into relationship with the Gods,

magic power or vision quest.

Most of the tribes of the surveyed villages believed that tattoos would not

only be enough to get them to the proper spirit world, but that their tattoos also

offered the special qualifications for advantageous occupations upon their

arrival. It has been found that most primitive tribes used some form of body

marking as various rituals.

The symbols of ancient cultures, on the other hand, had profound meaning

that connected the individual to tribe and the universe itself. Recently most of the

symbols of modern culture lack meaning beyond the superficial and commercial.

The most recognizable symbols of our culture are probably logos for large

corporations. We might say that when modern people take on the customs and

rituals of older cultures, they do so out of context.

Political changes:

Political organization is generally taken as that aspect of total organization

which is concerned with the control and regulation of the use of physical force

and regulation relations between groups or members of different groups within

the society at large. The tribes of the Korba district exhibit a variety of forms of

political organization due to their varied technological and ecological conditions.

The tribes of the surveyed villages have developed a wide ranges of political

organization, and recently some changes are counted in their political changes

244

due to some govt. planning and their needs. After independence, the community

development programme was started in 1952. It meant an all round development

of village communities. The involvement and participation of community was the

main aim. Later on in 1959 Panchayati Raj (local self Govt.) was started37

. Both

the programmes are running successfully even today.

Changes in Panchayats System:

In the tribal villages tribal people have their own tribal panchyats to

govern conduct of the members of the groups38

. The tribals panchyats are

independent and authoritative in dealing with the various affairs of the members

traditionally39

. They have supreme power to take decision about right and

wrong.

Tribal people have their own conventional leaders in different aspect of

their life. The head men among them more or less control the activities of the

tribes. Traditionally, among them, the leadership is multiple and superiority is

determined by the circumstances e.g. in matters of religion, the priest, ranks

supreme while others have no voice40

.

There was a village council in every Tribal village headed by a Head man.

Except the Headman the priest the medicine man etc. are the main members.

One adult male member from every household is selected as member of the

council. All disputes with families in the village, land disputes, divorce, other

problems regarding marriage relations, functioning of religious institutions were

discussed and decisions made in the council unanimously. But introducing of

voting process after independence of the country enhanced power of village

council. Adoption of Panchayati Raj system caused a great loss to the village

council. Village council in tribal villages almost all are defunctioning and Ward

Members, Sarapanch, Samiti Members took the place of village council.

As regards land dispute and marriage problems tribes now take shelter of

police station and court. There were onenesses with all the families in every

245

Kandha village. All the members spread helping hands for the needy family in

the bygone days. But the party politics system of election created enmity with

each other which causes a great loss to their oneness concept and tribes became

self centered gradually. The party politics system deculturised the tribes from

their original culture.

An example may be cited here regarding construction of a Gram

Panchayat office building which divided some villages to create vote bank with

the motivation of non-tribals. A new Gram Panchayat has been created under

reorganization scheme in tribal area. The office building also constructed at the

headquarter village of the

The tribals have both stateless and state political. Earlier they had stateless

system i.e. without any tribal chief. They manage their laws and order system

through family and kinship ties. Later on, came the state system, when tribals

nominated or elected their own chief with election symbols of political parties

which to some extent reflected their interest in these matters41

. Today, of course

this autonomy has been lost and they have become part of the local

administration.

Before independence the Gonds and Kanwars were govern the villages as

they are belonged from Raj Gharana, and till now they command to solve any

village problems by their superiority and if they did not solve the problems they

were go to the police station and pray for rights.

Kanwars are the leaders of the tribal village. Today many of the Kanwars

have occupied high political position. Though the district name „Korba‟ has been

derived from the tribal group of Pahari Korwa and they held high political

position but currently they lost their political powers to Kanwars. Today the

tribal women are able to participate in modern panchayat system because of the

reservation of Central Government.

Though the tribals socio-cultural and political system are changed but not

impressively adopted by the all tribal people of the surveyed villages. The Gonds,

246

Kanwars, Oraons, Kols, and Binjhwars are interested to adopt modern culture in

place of their traditional culture. But the backward tribes such as Korwas,

Majhwars, Baigas, Agariyas, Dhanwars are keeping maintained their traditional

way of life.

247

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social and political changes of the tribal...

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