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India is the home to large number of indigenous people, who are still untouched by the lifestyle of the modern world. With more than 84.4 million, India has the largest population of the tribal people in the world. These tribal people are the poorest in the country, who are still dependent on haunting , agriculture and fishing. Some of the major tribal groups in India include Gonds, Santhals, Khasis, Angamis, Bhils, Bhutias and Great Andamanese. All these tribal people have their own culture, tradition, language and lifestyle. This enables the tourist to get an insight into many different cultures at the same time on the tribal tour to India.

Tribes

Tribal peoples constitute 8.6 percent of India’s total population, about 104 million people according to the 2011 census (68 million people according to the 1991 census). This is the largest population of the tribal people in the world. The extent to which a state's population is tribal varies considerably. In the northeastern states of Arunachal Pradesh, Meghalaya, Mizoram, and Nagaland, upward of 90 percent of the population is tribal. However, in the remaining northeast states of Assam, Manipur, Sikkim, and Tripura, tribal peoples form between 20 and 30 percent of the population. The largest tribes are found in central India, although the tribal population there accounts for only around 10 percent of the region's total population. Major concentrations of tribal people live in Maharashtra, Orissa, and West Bengal. In the south, about 1 percent of the populations of Kerala and Tamil Nadu are tribal, whereas about 6 percent in Andhra Pradesh and Karnataka are members of tribes.

Banjara

Foreword:

Banjara / Banjari is colourful tribe not only of Odisha but also of India found in many States like Rajasthan,THimachal Pradesh, Uttar Pradesh, Delhi, Maharashtra. Also known as Bepari, Mukeai, Laban, they are a semi nomadic tribe of carriers and drivers of pack-bullocks. The name Banjara /Banjari probably had come from two different sources: 'Banijya' - trade or 'Banachara', the forest dwellers. Their principal group's name Laban/Labana is derived from the Sanskrit word lavanah, meaning salt as they were salt traders.

Identity:

The BANJARA or BANJARI notified as a TScheduled Tribe (ST) being placed at Sl. 03 of ST list of Odisha, are a semi nomadic tribeof carriers and drivers of pack-bullocks.Migrated from Rajastthan through MadhyaPradesh and Bihar, their major concentrationlies in the southwestern part .The community name is derived from the word bajjika, which means trade or business. One view is that the name is derived from the Sanskrit word vanijya or banijyakara,meaning a trader or merchant.

Language:

They are multi-lingual. Their mother tongue is 'Banjari'.Besides, they are also conversant in regional languageslike Odia, Hindi, Telgu, Tamil, Kannad, Marathi etc depending upon their place of residence as they move here and there for trading.

Population & Literacy:

As per 2001 census, the Binjhia population in Odisha is 18 257, of which males number 9126 and females, 9131.Their sex ratio is 1001 females per 1000 males and decennial growth rate is 15.06%. Their total literacy rate in 2011 census is 62.28% that is 75.56% for males and 49.14% for the females.BANJARA 7

Personal adorenment:

The regular dress of the adult Banjara male consists of a loin cloth (dhoti) which hangs from the waist to the knee joint. They use a turban as headdress on special occasions. Men always wear a fatei (the traditional shirts) or kurta (short with many folds).The costume of Banjara women is the most colourful and elaborate among the other tribal communities in India. They are identified by their ghagra, orhni, kanchhi and zhabta dresses, silver ornaments, distinguished hairdo and tattoo marks.

Tattooing:

Traditional tattooing is found among the Banjara women, which are done since childhood. Men usually get their names tattooed and the figure of scorpion is commonly seen on their forearms.Women have tattoo marks on their hands, forearms, on legs, on their backs and on their face as well.

Habitat,settlement and housing:

In western Odisha, the Banjara settlements are found on the hills, forests and mostly on the plains. In multi- ethnic villages, they live in separate wards called,'Tanda' maintaining their distinct cultural identity.Generally, each tanda consists of 15 to 20 households.There is no definite pattern arrangement of their houses in a tanda.

Household articles:

Their household items include aluminum pots, pans and utensils, earthen pots, wooden boxes, wooden almirahs /cupboards, small aluminum trunk, grinding stone, pestle, kerosene light, mat, quilt, blankets, gunny bags, knife, axe, spade, spear, sickle, rope, utti (hanging frame), cots made with bamboo tubes and sutli (rope)etc. Beds and cots are used for sleeping. Only well-to-do families keep chairs and tables. They make mat, basket, broom, tray from the grass available in the forest.

Economic life:

Taditionally, the Banjaras were semi-nomadic rural traders who traded salt and other commodities driving pack-bullocks.Now the Banjaras are mostly agriculturists.Animal husbandry is their secondary occupation. They near livestock which include cow, bullock, buffalo, sheep and goat. Fowls are kept for sacrifice to the deities on festive occasions.They are experts in traditional hand embroidery with mirror works.

Food and drinks:

Their everyday dishes are very simple with veg curry, chutney, pickle, rasam, buttermilk etc. They are also known for preparing spicy food. Milk is very much utilized for preparing curd and butter. The butter–milk is also drunk by them. Generally, they take tea.Traditionally, their cooking utensils are earthen pots.

Social life:

The tribe is divided into several hierarchically graded Texogamous clans or septs (bansas) namely Rathor, Chouhan, Pamar, Odtia, Turi etc. having their respective tutelary deities who are ceremoniously worshiped during the Dasahara festival.The boys and girls of the same clan are treated as brothers and sisters and therefore, sex and marriage among them is strictly prohibited.

Family:

Generally two types families, such as; nuclear family and extended families are found among the Banjaras.The Banjara women enjoy an important status in their society.They are the repositories of the moral and religious traditions of their society. There is a genuine mutual respect between husband and wife. The husband consults his wife in all important matters. The relation between the parents and children among the Banajras is also of a sweet affectionate type.

Lifecycle:

The conception and birth of a baby is considered a prestigious event among the Banjaras. Pregnant woman is given special prestige and care. When the labour-pain starts the pregnant woman is confined to a room and an experienced woman of the community acts as midwife. After child birth, umbilical cord is cut by the midwife with a snail by placing a coin beneath it, which is afterwards taken by the mid-wife. The placenta is then buried in a pit at the backward of the house. After the child birth, the house considered to be polluted. The pollution is over on the seventh day in the case of a male child and on the ninth day in the case of a female child.It was customary to give a name to the new born baby on the occasion of Holi festival.

Marriage:

The Banjaras are strictly endogamous. Any marriage outside the group is considered incestuous and the offenders are punished.Girls and boys are married as adults. The bride may be younger or older, or of equal age with the bridegroom.Monogamy is the accepted norm of the community but polygamy is allowed in exceptional cases like barrenness, insanity and incompatibility of the wife.

Death rights:

The Banjaras generally cremate their corpse. However, they bury the dead bodies of the unmarried persons and those dying of small-pox and cholera. Before carrying the corpse to the cremation ground, it is bathed and wrapped with a new cloth. The corpse is placed on the pyre with its head towards north. The eldest son, or in his absence any male member of his family first lightens the pyre.They observe death pollution for twelve days. On the eleventh day, purificatory rites are performed when the entire house is besmeared with cow-dung and the old earthen-pots are thrown away.

Religious beliefs and practices:

Their religious beliefs and practices, like those of others tribes, center round the propitiation of gods, goddesses, tutelary deities, spirits, names and natural objects. They believe in the existence of a number of Gods and Goddesses. They rever “Banjari Devi” as their supreme deity, represented by a heap of stone under a shady grove lying at the village outskirts.They perform certain rites and ceremonies round the year to appease the supernatural forces by offering sacrifices in order to achieve peace and progress for the individual as well as for the entire community.

Music and dance:

The Banjaras perform a special kind of dance -popularly known as lambadi - a folk dance which involves participation of their women who bedeck themselves in colorful costumes and jewelry. Female dancers dance in the tune played by the male drummers to offer homage to their deities.Another popular form of folk-dance is danda khelna. They play musical instruments like dholak, dhapra , chikara etc. BANJARA 27

Social control:

The Tanda is a socio-political unit having its own set of traditional leaders. They have a say in the village affairs.The Naik is the formal head of the Tanda council.The Karvanri is the village messenger. He holds a very key position in the leadership organization of the Banjara community.The Bhagat is the sacerdotal leader in each Banjara tanda. He is equally respected by the community members.

Development efforts and effects:

changes have occurred in Banjara C culture during last few decades. Some of them are the result of education and influence of external environmet.Government has launched development programmes for tribal areas and tribal people.Development interventions made through programmes of education, agriculture,communication, drinking water, housing, health,nutrition and sanitation, income generation, skill up gradation, SHGs, social security etc. have a positive impact on their socio-economic life.The ST and SC Development Department, Government of Odisha under the aegis of Ministry of Tribal Affairs has established a Tribal Museum in the premises of SC and ST Research and Training Institute, CRPF Square,Bhubaneswar for preservation of material culture of different tribes.

Bagata

FOREWORD:

The Numerically a small tribal community, the Bagatas are largely concentrated in Sundergarh district. Bagata is one the 62 tribes living in Odisha who are very simple and tradition bound. This photo hand book on the Bagata is an outcome of anthropological study reflecting their way of life and living, ecology, culture and the process of change and development.They mostly depend on agriculture and fishing supplemented by wage earning and forest collections fortheir subsistence.

Identify:

The name 'Bagata', is said to havebeen derived from the word Bokta whichmeans a person who is not intelligent.During that period they were veryinfluential people and ideal farmers. But in course of time they changed their primary occupation of cultivation and adoptedother means of earning their livelihood.They have proved their skill in fishing. Theyrather identify themselves as one of the Telugu freshwater fishermens communities. The Bagatas constitute mainly two groups i.e. Vaishnavites and Saivites

Population:

Even though they are numerically a small community, their distribution and occupational diversification are notable. Their population is distributed in all the undivided 13 districts of Odisha.

cencus:

The total population of Bagata in Odisha as per 1961 census was 1511 (756 Males, 755 Females), which in 1971 census declined to only 262 (131 Males, 131 Females) probably due to defective enumeration because their population steeply rose by almost 10 times to 2614 (1310 Males, 1304 Females) in 1981 census and to 4806 (2490 Males & 2316 Females) in 1991 census and 6733 (3331 Males, 3402 Females) in 2001 census registering a sex ratio of 1021 females against 1000 Males. Following the trend, there was a positive growth of population in 2011 census with their total population being 8813 (4323 Males, 4490 Females) and a sex ratio of 1039 females against 1000 Males.

Literacy:

This shows that the programme of free educationadopted by the Govt. of Odisha has a very positiveimpact among the tribe and especially among their females.

cencus:

The literacy rate of the Bagata as per 1961 census wasonly 8.4%. But from 1981 census onwards theirliteracy rate has increased steadily. In 1981 censusthe male literacy has substantially gone up to 24.66% which rose to 42.62% in 1991 a nd again up to 52.29 % in 2001 census and up to 64.31% in 2011census. Likewise, their female literacy rate in 1981was only 6.44% which rose to 15.27 % in 1991, to25.17 % in 2001 and jumped to 43.48% in 2011.

Language:

Odia is their mother tongue with which they communicate with their own people as well as withoutsiders. Some Bagatas can speak Laria, Sadri andHindi also.

Ornaments:

The Bagata do not have any specific dress to identify themselves like some other tribes.Males wear Dhoti, Banyan, Shirt orPaijama. Their ornaments are verysimple and common such asmetallic finger rings and chainsaround neck which is not customary but depends on personal choice women they wear saree, saya, blouse and very little ornamentslike earrings, finger rings, toe rings, necklaces etc. Old women have tattoo on their arms and on the feet

HABITAT SETTLEMENT AND HOUSING:

The Bagatas live both in multiethnic as well as uniethnic villages located Tin the plains area as well as in the hilly tracts. The area of their habitation has moderate climate with humidity and medium rainfall. Their traditional houses are simple kutcha huts, mud walls with tiled roofs having two or more than two roomedhouses with verandah which serves multipurpose. The livestock like goats, poultry are sheltered in separate sheds.

Social organisation:

An endogamous group, the Bagatas are divided into a number of totemic clans (bansas) like Hatiyar, ABelhar (monkey), Samudia, Bamia, Tiruar (bird), Sarania (flute), Chumiar and Kuardar.Following the traditional rules of inheritance, the paternal property is equally divided among sons but the eldest son gets an extra share (jesty bhag). Daughters do not usually get any share from the parental property but may get some shares from mothers' ornaments. Father is the head of the family and after his death, the elder son succeeds him.

Preganancy and child birth:

Pregnancy is a part of life of every woman and the Bagata women are no exception.society. A pregnant woman is prohibitedto visit the cremation ground and come out of the house during eclipses During childbirth a local professional midwife(dhai) of the Ghasi caste is called for facilitatingthe delivery and attending to the mother her new born child.After the child birth, pollution is observed for a period of 21 days for the whole family.

Puberyt:

Puberty rite of a girl is observed like other tribalcommunities as soon as the girl attains her firstmenarche. She is kept confined in a room for sevendays so that no male members can see her face. In the early morning of the seventh day, she after anointing her body with turmeric paste takes full bath and puts on new cloths to get rid of thepollution. Thereafter, she visits a Siva temple and offers a coconut to the deity and resumes her routine activities.

Marriage:

The Bagatas strictly follow their customary rules formarriage. They follow the rules of communityendogamy as well as bansa and lineage exogamyfor marriage.The Bagatas generally prefer three types of marriages such as marriage by mutual consent,elopement and marriage by service. Negotiatedmarriages are common but marriage by elopementalso takes place in few cases. In case of marriage by negotiation, when the proposals come it is finalized in presence of members of the traditionalcommunity council.Preferably one should marry one's maternal uncle'sdaughter. Levirate, widow remarriage and sororal polygyny are practised and divorce is allowed.Widow remarriage or bidhaba bibaha is permitted in the soviety.The putting of vermilion on the forehead, use of lac bangle or shell identifys a married woman. A marriage badge Mangal Sutra (thali) around theneck symbolizes the marital status of a girl. the Bagatas prefer monogamous type of family. But when the first wife found to be barren, the husband can go for second marriage but with the consent of the first wife and at the same time, with the approval of their traditional community council. In such a situation one may prefer to marry the younger sister of his wife (sorrorate).

Death:

Dead body is generally buried. Death pollution is observed up to the eleventh day. The eldest son,who throws soil into the pit, becomes the chiefmourner. On the fourth day, the house of the deceased is dabbed or smeared with cow dungwater, all the old earthen pots are replaced by newones and cloths are washed.A Brahmin priest is called for to perform the Sradha rite on the tenth day. On the eleventh day a community feast.

LIVELIHOOD:

Agriculture and fresh water fishing are the Amain source from which the Bagata derive their livelihood to a great extent. They posses and cultivate small land holdings and also resort to collection of forest produce to supplementtheir income. The Bagatas of the Kotpad area of Jeypur sub-division depend on shifting cultivation for their survival, whereas in Cuttack and Balasore they are famous for catching fish in fresh water. The bagatas also work for wages.They prepare different types of basket as well as mats out of date palm leaves for their own use.

Food & Drinks:

The Bagatas are non-vegetarians. They take fish, goat, chicken, egg but do not take beef or park. The Vaishnavite section among them is purely vegetarian. Rice is their staple food and it is taken with dal and vegetable curry. Red and green grams invariably form the major items of their diet Occasionally, men take handia (rice bear), kushno, modo (mahua liquor) and todi purchasing from thelocal market. The Bagatas take tea, smoke tobacco and chew betel. Both men and women use gurakhu (tobacco paste) for cleaning their teeth. Young boys and girls now-a-days are using tooth brush insteadof Karanja or other twigs to clean their teeth.

SOCIAL CONTROL:

The mechanism of social control has a twotiersystem among the Bagata - one at the level and the other at the regional Tlevel. The Pradhan is the head of the Jati SabhaThe posts of the village Headmen and Messengers of different villages under Regional Council are hereditary where as other posts are by election but mostly by voice vote. The main function of the community council is to regulate marriage and other customary tribal matters at the village and inter-village level and to settle disputes arising there in. Severe punishment is imposed on the offenders in cases of incest, adultery, breach of traditional norms, insult to the authority of caste council, killing of cow etc..

RELIGIOUS BELIEFS &PRACTICES:

Gramasiri is the village deity. They also visit temples of Hindu gods and goddesses in the locality. Important Hindu festivals like Laxmi Puja, Kali Puja, Makar Sankranti, Nuakhai, Push Punei, Sital Sasthi, Janmastami, Karma etc are observed by them with full devotion. On the Dussera day they worship the fishing baskets and also a kind of trident. Thetrident is probably the fishing spear which the Bagatas use for fishing. On festive occasions, houses are cleaned and walls and courtyards are decorated with ikons / jhoti (designdrawn with rice flour). Special delicious foods are prepared and offered to the deities. Pahen or Kutum Ganga (village tribal priest) is invited to perform the puja. But with spread of education among them has a pride of place in the priorities of developmental needs of the people. It brings knowledge to the community and helps in acquiring a new strength to face the necessities and the challenges of the dynamic and developing society.
    

=CHANGE AND DEVELOPMENT:

These are strongly linke with the notion of cultural heritage, social identityand historical continuity in their society. On the other hand, development stands for economic growth and social development. Economic and social developments are complimentary to each.

documents

bhatuda

File:Bhottada(Bhubaneswar-ORISSA).pdf

document on bhottada