Published in IIPS Mumbai, ENVIS center, Volume 4, No. 1,  March 2007

 

Dimensions of Tribal Population in Orissa

Prafulla Kumar Das*

 

Tribes of Orissa

There are sixty-two tribes inhabiting Orissa. As per 2001 census they constituted 22.13% of the total population of the state. Their decadal growth has declined since 1981 upto 2001 as 22.43%, 22.21%, 22.13% in 1981, 1991 and 2001 census respectively.

Linguistically the tribes of Orissa are categorized as: (1) Indo-Aryan speakers, (2) Dravidian speakers, and (3) Austric speakers. The Indo-Aryan language family in Orissa, includes Dhelki-Oriya, Matia, Haleba, Jharia, Saunti, Laria and Oriya (spoken by Bathudi and the acculturated sections of Bhuiyan, Juang, Kondha, Savara, Raj Gond etc.). The Austric language family includes eighteen tribal languages namely, Birija, Parenga, Kisan, Bhumij, Koda, Mahili Bhumiji, Mirdha-Kharia, Ollar Gadaba, Juang, Bondo, Didayee, Karmali, Kharia, Munda, Ho, Mundari and Savara. And within the Dravidian language family there are nine languages in Orissa, namely: Pengo, Gondi, Kisan, Konda, Koya. Parji, Kui, Kuvi and Kurukh or Oraon.

 Though the tribes of Orissa belong to three linguistic divisions, yet they have lots of socio-cultural similarities between them. These commonalties signify homogeneity of their cultures and together they characterize the notion or concept of tribalism. Tribal societies share certain common characteristics and by these they are distinguished from complex or advanced societies. In India tribal societies had apparently been outside the main historical current of the development of Indian civilization for centuries. Hence tribal societies manifest such cultural features, which signify a primitive level in socio-cultural parameter.

 

 Tribal Culture 

The tribal people express their cultural identity and distinctiveness in their social organisation, language, rituals and festivals and also in their dress, ornament, art and craft. They have retained their own way of managing internal affairs of the village mainly through two institutions namely, the village council and the youth dormitory. The dormitory is the core of tribal culture and it reinforces the age-old traditions in Orissa. The Juangs call it Majang and Darbar, the Kondhs call it Dindaghar, and the Bhuyans call it

Dhangarabasa and among the Bondas it goes by the name Ingersin. Of all the tribes the dormitory system is well organized among the Juang. Conspicuous in the village, the Mandaghar is the largest hut. It has wall on three sides and is open in front. The wooden parts and sidewalls are carried with decorative symbols depicting animals. The boys hang their changu, a flat tambourine like drums, which is used at the time of dancing. In front of the Mandaghar there is small open space where dance takes place almost every night after the day's work is over. The dormitory is so to say a school of dancing and expression of the communal art of the people. The elders of the village assemble at the dormitory house every day for every important event in their corporate life. Here they discuss matters concerning the welfare of the village and fix date and time for celebration of the village festivals, etc. In these respects the dormitory may be considered as the centre of social, economic and religious life of the village.

            The amazing conglomeration of traditions, beliefs, sorrows and philosophies that together constitute and vitalise the rituals and festivals of the tribes, has descended from antiquity and has been preserved unimpaired to the present day. Every facet of their life covering round-the-year activities is intimately connected with religious beliefs and ritual practices. It is these aspects of their culture that give meaning and depth to their lives, and solidarity to their social structure.

            The tribes believe that their life and work are controlled by supernatural beings whose abode is around them in hills, forests, rivers and houses. It is very difficult to standardize the Gods and spirits as their composition continually changes when old ones are forgotten with the introduction of new ones. Their Gods differ from one another in composition, function, character and nature. Some are benevolent; some are neutral and some are malevolent. The malevolent spirits and Gods are cared more than their benevolent counter parts as they can bring misery.

 

 

 

 

 

 

Manipulation of environment being the main concern of the tribals, all the ritual acts is directed towards stimulating natural processes. Illness or misfortune is attributed to displeasure and malicious act of the Gods or ancestors. The sacrifice of different kinds of livestock accompanied by all the rites and ceremonials of fetishism is considered appropriate appeasement. Moreover, their extremely superstitious nature prohibits the undertaking of any enterprise unless the Gods are first appeased and the omens, after being carefully considered, are adjudged to be propitious.

            Among the tribes there are religious functionaries who cater to their spiritual needs. For example, the hierarchy of priests among the Saoras may be divided into three categories. The Buyya is a priest who presides at agricultural festivals and offers sacrifices that especially characterize these occasions. The Kudan is a shaman who combines the functions of priest, prophet and medicine man. The sacerdotal head among the Juang is called Nagam or Buita, Pujari or Sisa among the Bondos and Jani among the Kondhs. The post of these officials are mostly ascribed but not achieved.

            The ceremonies and festivals of the tribes can be classified into two groups, that is, those that relate to the individual families and those that relate to the village as a whole. The ceremonies and rites relating to birth of a child, marriage, death are observed family-wise whereas those relating to various agricultural cycle, eating of new fruits, hunting, etc. are observed by the village community.

Some of the important festivals observed by the tribal communities of Orissa include Guar ceremony of the Saora, Gotar of the Gadaba, Push Punei of the Juang, Kedu of the Kondh, Karam festival of the Oraon, Chait Parab of the Bondo and Magha Parab of the Santal.

         With the advent of time, traces of borrowing from Hindu Pantheon and religious ceremonies are noticed among the tribes of Orissa. They have started worshipping Siva, Parbati and Lord Jagannath. Hindu festivals like Raja, Laxmipuja, Dasahara and Gamha are also becoming popular among them day by day.

         The religion of the tribal community is the resultant of traditions and beliefs that have come down to them from antiquity. The Adivasis like the Hindus are polytheists. The supreme deity, who is believed to be the creator of the world.

The Adivasis rely on the village priests to please and propitiate their gods at the time of sickness, pestilence or for the yield of good crops and healthy livestock good progeny.  Life crisis rites of different types, cyclic community rites like   sowing of seeds, harvesting of crops, eating of the first corn, the performance of seasonal festivals like Guar (Saora), Gohar (Gadaba), Push Ponei (Juang), Kedu (Kondh), Karam (Cram), Chait Parah (Bonda), Magh Parah (Santal), other community rites, ancestral rites, occult practices are decided upon by the village priest. The influence of Christian and Hindu religions is seen in the celebration of Christian festivals like Easter, Good Friday and Christmas and Hindu festivals like Raja, Gamha Purnima, Durga Puja and Laxmi Puja and the worship of Lord Jagannath (originally a Savara deity), Shiva and Parvati. Their religion, which exhibits features of animism, animalism, anthropomorphism, nature-worship, fetishism, ancestor-worship is under the control, guidance and supervision of the village.

The religion of the Orissa tribes is an admixture of animism, animalism, nature-worship, fetishism, shamanism, anthropomorphism and ancestor worship. Religious beliefs and practices aim at ensuring personal security and happiness as well as community well-being and group solidarity. Their religious performances include life-crisis rites, cyclic community rites, ancestor and totemic rites and observance of taboos. Besides these, the tribals also resort to various types of occult practices. In order to tide over either a personal or a group crisis the tribals begin with occult practices, and if it does not yield any result the next recourse is supplication of the supernatural force.

 Crisis Rites:

 As most of the tribes of Orissa, practice agriculture in some form or the other, and as rest others have a vital stake in agriculture, their common cyclic rites revolve round the pragmatic problems of ensuring a stable economic condition, recuperation of the declining fertility of soil, protection of crops from damage, human and live-stock welfare, safety against predatory animals and venomous reptiles and to insure a good yield of annual and perennial crops.

The annual cycle of rituals commence right from the initiation of agricultural operation, for instance, among the Juang, Bhuiyan, Kandha, Saora, Gadaba, Jharia, Didayee, Koya and Bonda, who practice shifting cultivation, the annual cycle begins with the first clearing of hill slopes during the Hindu month of Chaitra (March-April) and among others it starts with the first-fruit eating ceremony of mango in the month of Baisakh (April-May). All the rituals centering agricultural operation, first-fruit eating, human, livestock and crop welfare are observed by the members of a village on a common date which is fixed by the village head-man in consultation with the village priest.

 

 

 

 

 

 

Thus the ideological system of all the tribes surrounds supernaturalism. The pantheon in most cases consists of the Sun God, the Mother Earth and a lower hierarchy of Gods. Besides there are village tutelaries, nature spirits, presiding deities and ancestor-spirits, who are also propitiated and offered sacrifices. Gods and spirits are classified into benevolent and malevolent categories. A peculiarity of the tribal mode of worship is the offering of blood of an animal or a bird, because such propitiation's and observance of rites are explicitly directed towards happiness and security in this world, abundance of crops, live-stock, plants and progenies. Sickness is not natural to a tribal, it is considered as an outcome of the machination of some evil spirits or indignation of ancestor spirits or gods. Sometimes, sickness is also considered as the consequence of certain lapses on the part of an individual or group. Therefore, riddance must be sought through propitiation and observance of rituals.

            Among all the tribes conformity to customs and norms and social integration continue to be achieved through their traditional political organizations. The tributary institutions of social control, such as family, kinship and public opinion continue to fulfill central social control functions. The relevance of tribal political organization in the context of economic development and social change continues to be there undiminished. Modern elite in tribal societies elicits scant respect and has very little followings. And as the traditional leaders continue to wield influence over their fellow tribesmen, it is worthwhile to take them into confidence in the context of economic development and social change.

 

Tribal Language:

 

            The Adivasi languages belong to three main language groups, namely Dravidian Austric/Munda and Indo-Aryan. Under the Dravidian group are: Gondi, Konda, Kui, Kuvi-Kondh, Kisan, Koya, Kolami, Naiki, Draon, Ollar (GadabaJ, Pcngo and Parji). The Austric-Munda group includes Bhumij, Birhor, Bonda, Didayi, Gadaba, Juang, Ho, Kharia, Korku, Koda, Parenga and Mundari. To the Indo-Aryan group belong Bathudi, Bhatri, Bhuyan, Jharia, Desia, Kurmali, Halbi, Sadri and Saonti. Recent linguistic research has established that these are languages, not dialects. They have been used orally but writing systems have been devised for Santali, Saora, Ho and Kui in which school textbooks have been prepared to facilitate learning through the mother tongue.

            Tribal literature is by and large folk literature of the oral tradition comprising songs, tales, myths, proverbs, riddles and invocations. The tribal community has a song for almost every occasion conveying their changing group emotions and sentiments and describing community life situations and the seasonal changes. Though oral free from conscious efforts, the songs may at times embody some noble sentiment too, for example: 

Abare manbe

Baeare manbe

(Let all be happy: let all live in peace)

 

            This Kondh song embodies the sentiment of the Upanishadic hymn, Sarve bhavantu sukhinah: Let all be happy. Santali has some written literature. This has been brougti to the, ken of the modern reader in several volumes of written presentations by Dr Sitakanta Mahapatra who has also translated the invocation songs into English for the interested readers. Pandit Raghunath Murmu, who invented the OL Chiki script for Santali, through two of his major plays Kherwal Bir and Bidu Chandan has well interpreted the Santal tradition and culture.

 

Protection of language and culture

 

Though these tribals have been exchanging their ideas and beliefs with Hindu people still they are trying to protect their culture. The leaders of the Santals in Mayurbhanja district motivate the Santals of this block. They have also succeeded to add Santali language in 8th schedule of the constitution. Ol Chiki script of Santals developed by Pt. Raghunath Murmu is very popular. The Ol Chiki has in fact become the symbol of Santal identity. It is argued that Santali, is oldest language of the country, and has now its own script. In March 1981 the West Bengal government recognized the script. Raghunath Murmu laid the foundation of a Santal University at Betakundridali, 3 km from Jhargram in West Bengal on Feb. 21, 1977. Now Sambalpur University of Orissa has started a course on Santali language. The Bhumij community does not have their own script. They are now mostly speaking Oriya in Niligir block. In West Bengal they are speaking Bengali. They have no strong community feeling like Santals regarding cultural protection and self-identity.

 

 

 

 

 

 

Tribal Marriage: 

            The Adivasi marriage system is of particular interest as it throws light on the evolution of the system which comprises practices like winning of the bride by capture, purchase, service to the parent, elopement- negotiation. In course of time the system of negotiation has come to receive preference. Payment in various forms is made for bride price but with modernization the dowry system has come into vogue. The marriage rites are now performed in the bride's house instead of the groom's house. Prescriptive and preferential marriages with maternal or paternal uncle's son or daughter prevails among Dravidian Adivasi communities except the Kondhs. Adult marriage is the usual practice. Among the Bondas and Saoras the groom is younger than the bride. Polygamy is prevalent among certain tribes to exhibit prestige and importance. Multiple wives, as with the Saoras, helps in sharing and reducing the burden of labour. Clan exogamy is observed by most tribes and even village exogamy by some of them. Extra-marital relationship is riot approved by the Adivasis and is not of common occurrence either.

 Tribal Dance

 The tribes of Orissa, despite their poverty and their pre-occupation with the continual battle for survival, have retained the rich and varied heritage of colorful dance and music forming integral part of their festivals and rituals. Among them, the dance and music is developed and maintained by themselves in a tradition without aid and intervention of any professional dancer or teacher. It is mainly through the songs and dances the tribes seek to satisfy their inner urge for revealing their soul. The performance of these only give expression to their inner feelings, their joys and sorrows, their natural affections and passion and their appreciation of beauty in nature and in man.

Although the pattern of dance and music prevalent among them vary from tribe to tribe yet there are certain features common to all. Tribal dances have some accompaniments by means of which the rhythm is maintained. This consists of clapping of hands or beating of drums or an orchestra of different instruments. Every dance is accompanied by a song which is sung by the performers. Both men and women, young and old dance and invariably sing but the accompanying orchestra or music is usually provided by the male members. Tribal dance is characterized not only by its originality and spontaneity but also for its wide range of movements. Many parts of the body such as head, back, arms, feet. finger, etc. are brought into play. Some of the tribal groups put on colourful dancing costume during their performance.    

         

Like dance, the songs sung by different tribal groups differ from one tribe to the other. Among the tribes everyone is a musician and poet. When happily inspired, they can coin a song then and there and sing it. Like any others, when they see things of beauty and meet pleasantly, they exhibit this pleasure and happiness by composing songs. One finds in these songs humors, jokes, romance, satires, criticisms, acquisitions and anger. Though there is no modernity and fineness, their ideas being natural, the compositions are good, inspiring and melodious. On the occasion of performing Pujas and observance of festivals the songs sung are different. Such songs are adopted from the past so many years. These songs describe the history of gods, the process of creation and some epic stories.

            Some of the famous tribal dances of Orissa are mentioned in the description that follows:

 JUANG:

 The Juang dance which goes by the popular name of "Changu dance" is performed by both men and women. Besides, they perform other types of dances such as deer dance, elephant dance, bow dance, pigeon dance, bear dance, koel dance and peacock dance. They dance and sing when they are in happy mood. The dance also forms an integral part of their social and ritual festivals. The Juang do not have any special dress for dancing. While dancing the girls stand in a straight line in front of the boys. While the dance goes on, the line becomes semicircular. The girls hold each other's wrist or hand-in-hand and move forward and backward in bending posture. The boys stand in a straight line which becomes a curve during dance. The musical instruments, which are used during their dance, are Badakatha (Drum), Dhola (Small drum), Madala and Changu (Tambourine). 

 

 

 

 

 

 

SAORA:

            The Saoras do not dance frequently as the Juangs and the Gadabas do. The Saora dance is very simple and lack all the

artistic exuberances. Generally the Saoras dance during ceremonies and festivals, marriages, and when some important person visits their village. In their dance, group of men and women jumble up together and while dancing the drummers and the dancers advance towards each other alternatively with the rhythm of the music. Colourful costumes are worn during the dance. Other decorations include feathers of white fowl and peacock plumes. Besides, old coloured cloths of cotton and silk are tied as turbans by men and wrapped around their chest by women. While dancing they carry swords, sticks, umbrellas and other implements and blow whistles and make peculiar sounds. The musical instruments used at the time of dance consist of drums of various sizes, brass cymbals, brass-gongs and hide-gongs.

 GOND:

          Among the Gonds of Koraput, dance is performed throughout the year. Besides this, dances are performed on special communal occasions like marriage. The boys dress themselves with colourful aprons and turbans during the dance. The turbans are adorned with "cowrie" shells and the apron is adorned with small pieces of mirror. The girls are dressed in hand-woven sarees and silver ornaments. A dancing group is ordinarily formed with 20 to 30 persons of both sexes. Only unmarried boys and girls participate in the dance. The musical instruments are played by boys. Two boys lead the dance with wooden drums. The girls dance in circles with simple steps of one and two, very often bending their bodies forward. The steps of the boys are more varied and subtle.

 KOYA:

            Dance among the Koyas is richly varied and sophisticated. The most important occasion for dancing is the worship of the mother goddess in the month of Chaitra (April-May). Ordinarily both boys and girls participate in dancing but the girls are more conspicuous. However, in the festival only girls participate. During the dance, the girls keep rhythm by beating sticks on the ground which are fitted with small bells. Dance groups are formed by about 30 to 40 persons. The most conspicuous movement about Koya dance is the complicated winding and unwinding of circles formed by girls.

 GADABA:

            Gadaba dance is performed by women who wear the famous "Keranga" sarees and have their distinctive hairstyle. The men play the musical instruments. Chaitra and Pausa are the dancing seasons. The Gadaba women dance in semi-circles with steps of three and four, which they gradually change to eight. The body is often bent forward. Very skillful moves are made on the heels.

 KONDH:

            Kondh dance is mostly confined to unmarried boys and girls and free mixing of the sexes is allowed during dancing. The dances are performed especially when the boys or girls of one village visit another village. The dance forms an item in the daily routine of the Kondh, when the boys and girls in their dormitories meet after the day's toil. No instrument accompanies the dance of the Kondhs of Koraput. The girls dance in lines and the boys dance behind and in front of them. The dance of the Phulbani Kondh is more colourful. The girls wear sarees in two pieces and bangles on their ankles. They dance in rows, facing rows of boys who sing songs and play on hand drums. Songs play a very important part in the dance. Special dances are performed during buffalo sacrifice, called the Kedu festival.

 ORAONS:

            The dance of the Oraons of Sundargarh and Bolangir districts is performed in front of the village dormitories. The boys and girls participate in the dance. The line of dancers goes round and round headed by the leading dancers.

 PARAJA:

            The Parajas dance during the Chaitra parba, the dance often lasting from dusk to dawn. The girls wear colourful handwoven sarees; silver and brass jewellery; and hold a bunch of peacock feathers in their hands. The movements are extremely graceful and the music is provided by the drum, flute and the "Dudunga" - a country-made string instrument.

 

 

 

 

 

 

Tribal Art & Craft

            The joy of free life finds expression in tribal art and craft. It is through this endeavour their cultural self-image and aesthetic sensibility is visualized. The artistic skill of the tribal people is not only manifested in their dance and music but also in their dress and ornaments, wall paintings, woodcarvings and decorations, etc. The beautiful wall-paintings and floral designs of the Santals and the ikons of the Saoras which depict geometric designs and stylistic figures of plants and animals are the best example of tribal art. The multicoloured designs and relief figures of animals and human beings which decorate the walls of Mandaghar in Juang society are indeed works of very high order. Similar wall-paintings and decorations as observed among the Mundari group of tribals are also very attractive.

            Some of the tribal communities like the Bondo and the Gadaba have their own looms by which they weave clothes for their own use. These hand-spun textiles of coloured yarn are examples of best artistic skill of these people. So also among the Dongaria Kondhs the ladies are very much skilled in making beautiful embroidery work in their scarf. The tribal women in general and the Bondo, the Gadaba and the Dongaria Kondh women in particular are very fond of using ornaments. The Bondo women who are considered most primitive, look majestic when they wear headbands made of grass, necklaces of coloured beads and girdles made of brass on their bodies. All these are expressions of their artistic quality and aesthetic sense.

            The tribal people turn out excellent handicrafts for their own use. The woodcarving of the Kondhs, metal works by lost wax process among the Bathudis, cane and bamboo basketry works among the Juangs and Bhuyans, are all symbolic of artistic creation.

 

Major tribes in Orissa 

            In Orissa there are 62 categories of scheduled tribes. The major tribes and their representation in the concerned district are as follows.

 Bhumia

            The Bhumia Tribe is found in Koraput, Sambalpur, undivided Phulbani, Undivided Ganjam and in Sundargarh district. They are divided in to clans like Naga, Bagha and Surya. In the village, the leaders are called Naika and for every region of 10- 20 villages there is a Bhat-Naika who settles the village feuds by calling the conference of the elders of the villages where matter is discussed and decided in open sitting.

 

Oraon:

            The Oraons constitute one of the major tribes of Orissa. They concentrate mainly in Sundargarh and Sambalpur districts. They have their own language and in border areas they speak Sadri and Oriya. The secular head of the Oraon village is called Mahato. Their family is patrilineal and partipotestal.

Table: Tribal communities in Orissa

Sr No.

Tribe

SI No.

Tribe

1.        

Chenohu

32.
Dharua

2.        

Baiga

33.

Kandadore

3.        

Bihar

34.
Mahali

4.        

Bagata

35.

Kotia

5.        

Tharua

36.
Dal

6.        

Mankidi

37.

Kolh, Kol, Lohara

7.        

Desua Bhumij

38.

Omanatya

8.        

Chara

39.

Mundari

9.        

Mankidia

40.
Juang

10.    

Madia

41.

Mirdhar

11.    

Kol

42.
Ho

12.    

Koli/ Malhar

43.

Gadaba

13.    

Rajuar

44.

Saunti

14.    

Kulia

45.

Koya

15.    
Didayi

46.
Bhumia

16.    

Candia

47.
Binjhal

17.    
Parenga

48.

Kharia

18.    

Kharuar

49.

Bathudi

19.    

Karua

50.

Bhumija

20.    

Lodha

51.
Oraon

21.    
Kora

52.

Kisan

22.    

Kawar

53.
Bhuinya

23.    

Bonda Paroja

54.

Bhotiada

24.    
Holva

55.
Munda

25.    

Pentia

56.
Paroja

26.    

Banjra

57.

Sabar or Lodha

27.    

Binjhia

58.

Kolha

28.    

Khond Gond

59.
Saora

29.    
Bhumja

60.
Santal

30.    

Jatepu

61.
Gond

31.    
Matya

62.

Khond

 * Note:  Names in bold are the Major Tribal Communities found in Orissa

 

 

 

 

 

 

Saora:

            Saora Tribe is a branch of Kolanjan family. They are found in Kalahandi, Koraput, Sambalpur, Bolangir, Undivided Ganjam, Sundargarh, Dhenkanal, Puri, Keonjhar, Cuttack, Mayurbhanj and in Balasore. Sabaras are exogamous. Their family is patriarchal by nature.

 Bonda:

            In the district of Koraput on the high hills to the northwest of the river Machkund live wildest, rudest and possibly the most interesting tribe called Bonda or naked people. They speak a very difficult Austro-Asiatic languages belonging to Mudari group. The headman of the village is called Naik and the priests Sisa.

 Juang:

            Juang are mostly found in Keonjhar and in Dhenkenal district. Juang are one of the major primitive tribes. According to Dr. V. Elwin the word ‘Juang’ in the tribal term which their neighbours use to denote the Juang, is pattua which means the wearer of leaf-dress though leaf dress was long been abandoned since the time when Captain J. Johnston forced the Juang to wear clothes. On the basis of their linguistic affinities the Juang are grouped as Mundari and they speak a dialect known as Juanga. Their population in the state in 1981 was 30,875 and in 2001 their population in Keonjhar was 18,782. This community is ruled by a Pradhan. They take rice, boiled pulses, meat and fish. They take monkey flesh, red ants, flying ants, routs and tubers.

 Santals:

            The Santals are mainly concentrated in Balasore and Keonjhar district of Orissa. In some parts of Sambalpur, Bolangir, Sundargarh and in Dhenkanal district, these tribes appear.

 Kondhs:

            The Kondhs are one of the well-known tribes of Orissa. They are mainly concentrated in Kondhamal district. They practice Mariah system. They are seen in some parts of Bolangir, Ganjam, Sundargarh, Sambalpur also. Grieerson says that the Kondhs are Dravidian tribe and the name which they use themselves in Ku and their language should accordingly be dominated Kui.

            They are also blacksmith, milkmen and potters among them. They eat rice, ford, mango kernel, fruits, edible roots, curry, oil of Mahula, fish, meat of deer, parrot, fowl, doves, peacock etc. In post independence period the life pattern is undergoing changes and tending towards the modernized ways of their neighbors

 Binjhals:

            The Binjhals, otherwise known as Binjhwars are found in Orissa and Madhya Pradesh. They are found in Sambalpur, Bolangir, Ganjam, Sundargarh, Dhenkanal and in Mayurbhanj. They are hard working people. Buriha of Bodasambear is descendant of the chief of the tribe which was given a little 12 brother archers by Raja of Puri.

 Koya

            The population of Koya is found in Koraput, Sambalpur, Keonjhar, Ganjam, Mayurbhanj and in Balasore. They speak Gondi dialect of the Dravidian group with mixed Oriya. Each village has a headman. Next to him there is a priest who is called Parma.

 Bhuiyan

            The term Bhuiyan is derived from the Sanskrit word ‘Bhumi’ meaning land. They are found in Keonjhar, Sundargarh, Mayurbhanj, Sambalpur, Kalahandi, Koraput, Phulbani and Bolangir district.

Savaras or Saoras:

            Savaras constitute a major tribe in the state of Orissa. They appeared in Mayurbhanj, Balasore, Koraput, Ganjam, Bolangir and in Cuttack district. They speak Oriya, their priest is called Buyya.

Holva:

            The word Holva is derived from the hal (plough). This tribe is found in Koraput, Kalahandi, Sundergarh and in Puri district. They speak Oriya with a mixed dialect. Their main occupation is agriculture.

Mahali

            Mahali tribe in Orissa is found in Mayurbhanj, Sundargarh, Kalahandi, Koraput, Sambalpur, Balangir, Keonjhar and in Balasore district. They speak Santali but are now speaking Oriya.

Bhottara:

            Bhottara or Bhottadas constitute an agricultural tribe. They are found in Koraput, Kalahandi, Sundergarh, Sambalpur and in undivided Phulbani district. They speak Oriya.

 

 

 

 

 

Bhumij or Munda

            Bhumij Tribe is also called Munda. They are mostly found in Mayurbhanj and in Balasore district. They have their own language but have now adopted Oriya. The title ‘Bhumij’ means the children of the soil.

Dal

            Dal tribe found in Kalahandi, Bolangir, Sundergarh, Keonjhar, Koraput, Sambalpur, Puri, Cuttack, Mayurbhanj and in Balasore districts. They speak Oriya and they follow Hindus in worships.

Didayi

            Didayi are a small primitive hill tribe of Koraput district. They speak language of Gadaba and Bonda of Mundari ground.

Sounty

            The sounties in Orissa reported to have a separate identity only in 16th century. They are found in Keonjhar, Mayurbhanj, Koraput, Sambalpur, Ganjam, Puri and in some part of the Balasore district.

Dharua Gond

            This is one of the oldest tribes of Orissa and they are found in Mayurbhanj, Koraput, Sambalpur, Bolangir, Sundargarh, Dhenkenal, Cuttack, Mayurbhanj and in Balasore district.

Paraja

            The word Paraja in Sanskrit is a subject. They speak Oriya. This tribe is found in Koraput, Kalahandi, Sundergarh, Cuttack, Mayurbhanj Dhenkenal and in Puri district.

Matya

            The matyas of Orissa autocthons and they use sacred thread. They are found in Sundergarh, Koraput, Keonjhar, Ganjam, Balasore, Puri, Cuttack, Sambalpur and in Mayurbhanj districts. They speak Oriya wiTh mixed Lonia.

Gadaba

            This type of tribes lives in Mountainous tracts. They are found in Koraput, Kalahandi, Sundergarh, Ganjam, Sambalpur, and in Mayurbhanj. Their language is Gutab.

Gond:

            The Gonds are a martial and Chivarous tribe. They speak Gondi. They are found in Kalahandi, Koraput, Ganjam, Sundargarh, Dhenkenal, Puri, Keonjhar, Cuttack and in Balasore district.

Parenga:

          Parengas have some similarities with Gadabas. They are found in Koraput, Keonjhar, and in Mayurbhanj district.

Ho

            The Hos form a major group among the Orissa tribes. They are found in Mayurbhanj, Keonjhar, Dhenkenal, Cuttack, Balasore, Sundargarh, Bolangir, Puri, Kalahandi, Koraput and in Sambalpur districts.

Kora

            The Kora tribe appeared in Dhenkanal, Sambalpur, Koraput, Keonjar, Cuttack, Mayurbhanj, Balasore, Bolangir, Puri, Kalahandi, Sundergarh and in Ganjam district. They speak in Oriya.

Other tribes

            There are many other tribes in Orissa whose cultures are almost same with Kisan, Kharia, Midha, Pentiya, Bihjhia, Banjari, Rajuar, Omanatya, Bathudi, Desua Bhumiji, Baiga, Ghara, Gandia, Kandha Gauda, Kawar, Kharwar, Koli etc. They are found in various parts of the states in varying number.

HABITAT

A major portion of the tribal habitant is in the hilly and forest regions. Tribal villages are generally found in areas away from the alluvial plains close to rivers. Most villages are ethnic in composition and smaller in size. Villages are often not planned at all.

 

 

 

 

 

ECONOMY of Tribal Population

The economic life of the Adivasis exhibits different stages of development. There are the practitioners of subsistence economy, of food gathering, hunting and fishing (Birhors, Hill Kharias). Some tribes like the Juangs, Hill Bhuiyans, Kondhs, and Lanjia Saoras continue hunting and food gathering along with shifting cultivation Even the regular agriculturists like the Santals supplement their income by hunting and gathering. In a few tribes the economic unit is the family: such tribes are the Kharias, Mankidi, Mankirdia, Birhor and they are usually found in the forests of Mayurbhanj, Keonjhar and Sundargarh. They are very poor and live in isolated small bands and groups and their economy is confined primarily to the forest.

 The Koyas who are found in Malkangiri are the only tribe that depends on cattle breeding and animal tending for their livelihood and the lack of sufficient pastureland is now a heavy pressure on them for which they are adopting other ways of living. The Mahalis and Kol-Lohars are simple artisans depending on basket making and blacksmithy respectively; The Lohars produce iron and wooden tools and other articles for the use of other tribes with their primitive technology. That prevents them, however, from successfully competing with the other communities who produce similar goods of a higher standard.

            However it is the hill and shifting cultivation or Podu cultivation that is the most prominent occupation of about 90 per cent of the Adivasis. Tribes like the Kondh, Saora, Koya, Parenga, Bonda, Didayi practise it predominantly.

            Tribal economy is characterised as subsistence oriented. The subsistence economy is based mainly on collecting, hunting and fishing (e.g., the Birhor, Hill Kharia), or a combination of hunting and collecting with shifting cultivation (e.g., the Juang, Hill Bhuiyan Lanjia Saora, Kandha etc.) Even the so-called plough using agricultural tribes do often, wherever scope is available, supplement their economy with hunting and collecting. Subsistence economy is characterised by simple technology, simple division of labour, small-scale units of production and no investment of capital. The social unit of production, distribution and consumption is limited to the family and lineage.

Subsistence economy is imposed by circumstances, which are beyond the control of human beings, poverty of the physical environment, ignorance of efficient technique of exploiting natural resources and lack of capital for investment. It also implies existence of barter and lack of trade.

            Considering the general features of their (i) eco-system (ii) traditional economy, (iii) supernatural beliefs and practices, and (iv) recent "impacts of modernization" the tribes of Orissa can be classified into six types, such as: (1) Hunting, collecting and gathering type, (2) Cattle-herder type, (3) Simple artisan type, (4) Hill and shifting cultivation type, (5) Settled agriculture type and (6) Industrial urban worker type.

            Each type has a distinct style of life which could be best understood in the paradigm of nature, man and spirit complex, that is, on the basis of relationship with nature, fellow men and the supernatural.

  References:

 

  1. Chaudhury, Bhagirathi, Adivasi (1963-64) No. 3, p. 125-127, THRTI, Bhubaneswar.

 

  1. Archer, Milderev, The folk-tale in Santal Society

 

  1. The Bhumijas of Sarikala, Calcutta; Anthropological papers University of Calcutta, 1931.

 

  1. Ghosh, H.N. The Bhumija of Chottanagpur, Bihar and Orissa. Res. Soc. 11, 3 (1916), 265-282.

 

  1. Navalakhaer, Surendra Kumar, The authority structure among the Bhumija and Bhil. A study of Historical Calculations, in East Anthrop, XIII, 1959, p. 27-40.

 

  1. Roy Chowdhuri, T.M. The Bhumija of Mayurbhanj in: Man in India IX (1929).

 

  1. http://www.sadashivan.com/quotpovertyquotampquottribesquot/id17.html

 

  1. http://www.orissa-tourism.com/tribesdata.htm

 

  1. http://www.fsacares.org/4i0q7fty.htm