Image Building among Most Vulnerable Tribal Groups (MVTGs) of Madhya Pradesh E-Book

Dr. Harendra Pratap Singh Chouhan

• Herausgeber: WS
• Kategorie: Fachliteratur
• Sprache: Englisch
• Veröffentlichungsjahr: 2022

Seitenzahl: 247

Beschreibung

Image Building among Most Vulnerable Tribal Groups (MVTGs) of Madhya Pradesh

Leseprobe

© Harendra Pratap Singh Chouhan & Vivek Sharma 2022

All rights reserved

All rights reserved by author. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the author.

Although every precaution has been taken to verify the accuracy of the information contained herein, the author and publisher assume no responsibility for any errors or omissions. No liability is assumed for damages that may result from the use of information contained within.

First Published in October 2022

ISBN: 978-93-5668-040-1

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Cover Design:Dr HarendraPratap Singh Chouhan & Vivek Sharma (Images : iStock)

Typographic Design:Rohit

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Contents

Chapter 1 Building and Understanding the tribes

Chapter 2 What other' say

Chapter 3 Most Vulnerable Tribal Groups In Madhya Pradesh

Chapter 4 C omparative study of Baiga, Bhariya and Sahariya

Chapter 5 Image of Most Vulnerable Tribal In Madhya Pradesh

Chapter 6 Other Ways To See

Bibliography

Author Introduction

This Book is Dedicated

to

Prof. D.K. Verma,

Dr. B.R.Ambedkar University of Social Sciences, State University established by the Government of Madhya Pradesh.

Gratitude

While writing this book, we bumped directly or indirectly into many mediums, those gave us ideas, taught us to see, showed us numbers and figures that are included in this book, names of films and many other information. Thanks to the wonderful books and web sites from which we were able to learn all this, thanks to the authors and the film makers and their team that gave us a new way of looking and understanding this genre. We also apologize for the information we have shared here but could not reference it, language errors, sentence clutter, typos, and we would like to apologize for unintentionally hurting anyone’s sentiments. If you see any kind of error, then you must tell us, we will fix it in the coming version, Will be waiting for your enthusiastic electronic letters, we hope that you will help us to improve, thank you once again.

Acknowledgement

This Book is indeed a life-changing experience for us because the process that led to its completion is the dedicated work of people. We received guidance, encouragement, motivation, and support from many people.

Firstly and foremost, We (Dr. Vivek & Dr. Harendra) want to express our gratitude to Dr. Rajnish Jain, Professor, Institute of Management Studies, Devi Ahilya University Indore Madhya Pradesh, presently on deputation as Secretary, UGC, for his valuable guidance, scholarly inputs, and consistent encouragement we received throughout the research work. We are thankful for all his time, ideas, and concern to make our Book experience productive.

Similarly, profound gratitude goes to Dr. Sangeeta Jain, Professor, Institute of Management Studies, Devi Ahilya University Indore, Madhya Pradesh. We are thankful to her, especially for sharing her expertise willingly and extending her help whenever we approached her.

We want to express our gratitude to Fore, Swapneel Mahindre, Chinmay Vyas, Govind Vidhyarthi, Alok Richhariya, Dr. Shahaji Shovakar, Somnath Yadav, Udit Parmar, Stanley Hector, Dev Prajapati, Anurag Mukati, Dilip Solanki, Vishal Mali, Jai Prakash Chandra.

We wish to place on record the appreciation and contribution of Dr. R. K. Shukla, Dr. Asha Shukla, Dr. Akhilesh Singh, Dr. Chandan Gupta, Dr. Kapil Sharma, Dr. Aroop Jain, Dr. Deepak Shrivastava, Dr. Piyush Kendurkar, Dr. Stantosh Chobe, as from time to time, They gave suggestions, helped in layout, proofreading, and editing. During the project, we have received direct and indirect assistance from many other individuals and organizations, and so thanks to all of them. Last but not least, we wish to thank Baiga, Bhariya, and Sahariya tribes people for their support and teaching.

We are thankful to our family for their love, caring, and sacrice for educating and preparing us for our bright future.

Preface

Though a good number of books are available on image building and tribals separately, not much work has been done on the image building of the tribes and that too of the most vulnerable tribes groups (MVTGs). This book is an attempt to this gap for all those readers who in are working in the field of tribals studies. Chapter one covers research on the Most Vulnerable Tribal Groups of Madhya Pradesh and presents the reason of their existence. There is still a considerable imbalance in society in India in terms of income, living standards, and regions. Among the poorest of the poor are scheduled tribes, the most “cted population in India. This chapter explores the signice of Most Vulnerable Tribal Groups in various aspects. Chapter two comprises some studies on the Most Vulnerable Tribal Groups of Madhya Pradesh. For the new readers of the it also covers some basic understanding of image building. It very explicitly shows that there is a thorough need to study the MVTGs of MP for the world should know about the most backward people of their society. Chapter three gives a basic introduction to the MVTGs. Chapter four compare baiga, bhariya and sahariya – the three tribes of MP taken in the present study. Next chapter covers the basic tenet of the study, image building and image building of MVTGs tribes. Chapter six comprises what we feel as researchers and some of the suggestions from our side based on the four years of exhaustive work we have done. These suggestions can help the MVTGs to get what they want (not using the term “including in mainstream”).

Chapter 1Building and Understanding the tribes

Since the evolution of human civilization, their ways of living traditions and cultures have been changing continuously. Still, some spec tribes have not changed their lifestyle and have not been in uenced much by this external commercialized world. The merits of development are still to be felt by them. They are still separated from the other communities of their local area and live their own.

After the independence of India, the Indian Government tried to bring these tribes into the mainstream in a number of ways, and for this, the number of tribesmen and their way of living was studied. This resulted in a class of tribes termed primitive tribes or the most vulnerable tribes. By denition, primitive tribes are those who have been living among nature and are aware about nature's secrets, like herbs, hunting, and dancing. They are aware of nature and wildlife. Character has always been important to them. Government is aware to safeguard their culture and the knowledge they are having of the nature, can help the society and all of us. This all needs to be researched thoroughly as India stands second in the concentration of tribal people after Africa.

A brief outline of the demographics will help us to better understand the need for research. The Government of India has notied 705 communities as tribal communities. Out of these, 75 groups have been declared the most vulnerable tribal groups, which are primitive tribes of the country covering around 30 states and Union Territories. According to the 2011 census of Madhya Pradesh, about 72.4 % of the population resides in villages. There are 54,903 villages, 23,012 Gram panchayats, 313 development blocks, 342 sub- districts, 50 districts, and ten divisions. The total population of the three tribes under study viz. Baiga, Bhariya, and Sahariya in Madhya Pradesh, is 5,50,608. There is a total of 2,314 Villages, 49 development blocks, 15 districts.

The tribes and tribal life culture, traditions, customs is exciting, attractive and an evergreen topic of interest. Tribes are known to be the original inhabitants of the land. They are an essential part of India in terms of demographics for the richness of culture. Every tribe is dierent from others in terms of ecological and geographical conditions. Tribal culture traditions, institutions, customs are dierent for dierent tribes. Every tribe is unique, having its distinct features. Their lifestyle and cultural identication are strong. Since the ancient period, they have been living in forests surrounded by mountains hills. Most of these tribes are still not enjoying the fruits of democracy as they are unaware of their rights.

After independence, the subsequent governments have been trying to develop the social, economic, and nancial conditions of the tribes. Many changes have proposed the betterment of the tribal people. Most of the tribal communities live in concentrated clusters and groups. The most focused part of the tribe is Himalaya covering Jammu and Kashmir, Himachal Pradesh, Uttarakhand, Assam, Meghalaya, Tripura, Arunachal Pradesh, Mizoram, Manipur, and Nagaland. These areas also share international borders. Another region saturated with tribal population is in south India, including Karnataka, Tamilnadu, Kerala, and the western part of the country, comprising Rajasthan and Gujarat. They are also found in Union territories of Andaman & Nicobar and Lakshadweep. Tribes live in places, rich in, ora and fauna, mineral, and other natural resources. The articles and the pictures show tribes with poverty, malnutrition and no modern medical facilities. There are many reasons, why the tribes are still away from the mainstream of the country's growth. Though a large amount of money has been allotted still they are poor and illiterate.

For us and all those explorers who have been associated with these types of projects related to tribes. tribal means thousands of stories that hide under the layers of secrets of uniqueness and rareness waiting for researchers to explore. Tribal means the evidence of conversation of thousands of years with nature. Tribes represent those who cannot live without a heart. Tribes mean those who can interact with plants, wild animals, and wildlife. Tribes tell people who understand the voice of wandering souls, the most prominent hunters.

The Fifth ve-year plan (1974-1979), was the one during which special measures were taken up for the progress of primitive tribes. The Government organized workshops to dene the criteria to recognize primitive tribes in 1975. The rst ocial document titled primitive tribe was published by the ministry of home aairs in 1977.

Iyer (2016) states that the Government notication covered three criteria to categorize any tribe as a primitive tribe based on the debates of the workshop, which are as follows – (a) Low population growth, (b) Pre agricultural stage, and (c) Extremely low level of literacy. According to the Indian constitution, it has been declared that the scheduled tribes are such tribes or tribal communities or groups within such tribal communities, which the president may specify by public notication under article 342(I). Tribes dier from general people in culture, society, nancial conditions, and their population-wise properties.

Sisodiya and Dalapati (2016), directions were given in constitution for special attention to education and economic growth for weaker sections in terms of equality and fundamental rights in the society, special attention for ST (scheduled tribe) and SC (scheduled caste) categories so that they can be protected from exploitation by the community. Tribal welfare ministers have been appointed in states where the tribal population is more. Also, there is a provision of special central grants. There is reservation of seats in Loksabha and state assemblies for political involvement of tribal areas. There are legal systems arrangements of tribal development.

Das (2016), multilateral eorts have been made for these systems. Many social scientists, governors, and people's representatives have reviewed whether the tribal policy is eective or not. Overall the preview is that is eective up to a certain level because for the development of any society, awareness is more important than the law, and it is clear that Indians have little understanding about tribes. Among the scheduled tribe groups of India, those who were identied as more backward were termed as primitive tribal groups by the Government of India in 1975. According to specic criteria dened, some of the sorted tribal communities have been oered all the types of help, cooperation for their sustainable and hazardless development and helping them in their life situations. There are seventy-ve types of Most Vulnerable Tribal Groups listed in India, which live in various states. Among the seventy-ve Most Vulnerable Tribal Groups listed in India, the Birhor tribe has been found in ve states Chhattisgarh, Orissa, Madhya Pradesh, Bihar, and West Bengal. Savara tribes are located in three states, Orissa, Bihar, and Jharkhand. Lodha tribe is in two Orissa and West Bengal. The tribe Paraja is found scattered in Andhra Pradesh and Orissa. Tribe Gadaba is an inhabitant of Andhra Pradesh and Orissa. Tribes like Dongria, Kondh, Kutia, and Kondh are found in two states. Tribe hill sharia is found to inhabit in Orissa, Bihar, Jharkhand and West Bengal. Most of the Most Vulnerable Tribal Groups in India's central and central-eastern regions are located in inaccessible forest zones.

Development strategies for the most vulnerable tribal groups are continuing towards sustainable developments. Those who have been identied as most backward communities are food gatherers, hunters, and agriculturalists. Some sociological features of these tribes in common are, the gender ratio is very high among tribes. Population growth is high. Widow Remarriage is not restricted. Sati Pratha is not in practice. The girl child is not treated as a burden resulting in prominent families. Legislative and administrative processes changed according to the circumstances. The execution of development and welfare programs should be done with a sense of dedication to establish a society where every citizen can develop his or her personality and individuality.

Most Vulnerable Tribal Groups living in dierent geographical locations and ecological settings of the country have specic problems. The majority of the Most Vulnerable Tribal Groups population comes under the BPL (below the poverty line). BPL tribes are suering from alarming situations of health, malnutrition, and illiteracy.

Sharma (2012), anciently tribal economy is not money-oriented it only runs around the fundamentals of food and shelter. They are dependent on the local environment and forest for their survival needs. Forest produces have an essential role in earning. They earn their livelihood through cultivation and collecting forest produce. Gradually, the direct and indirect mixing of outsiders has changed their economy. They started agricultural activities, working as laborers within or outside the village through migration.

TRIBAL SOCIETY OF MADHYA PRADESH

The tribal society of Madhya Pradesh covers a region of Madhya Bharat, Vindhya Pradesh, and Bhopal as its capital. Geographically, it is the second-largest state after Rajasthan, which wraps around 3,08,000 sq. km. The state has the largest tribal population in the country in terms of ethnic groups and tribes. According to the data of the 2011 census, the population of Scheduled tribes is 21.1% of the state population. Madhya Pradesh has 46 Schedule tribes. The distribution of the Schedule tribe population in Madhya Pradesh is 14.7 % (Schedule tribe population out of India's Schedule tribe Population). Some points should be considered to study the tribe of Madhya Pradesh as lack of literacy, agriculture-based livelihoods, racialism, linguistic family, migration to the cities, evictions in forest products, political awareness, current changes, and eorts of the Government.

To understand the tribal society, tribal traditions and recognitions have been divided into two categories (1) family ethics (2) social ethics. Social ethics include the social structure, culture of society developed by traditions. Family ethics includes tribal families and their lifestyles like naming, marriage, etc.

MOST VULNERABLE TRIBAL GROUPS IN MADHYA PRADESH

Before the separation of Madhya Pradesh and Chhattisgarh, seven tribal groups were recognized as a primitive tribes, but after the creation of the new state Chhattisgarh, only three tribal communities remained in Madhya Pradesh –

BHARIYA–Bhariya of Patalkot in Chhindwara.Bhariya means obscure, the unknown one, dierentiating from the outsiders. Bhariya calls themselves Bhariya, Bhumiya, where Bhumiya means owner or master of the soil. The origin of Bhariya is unknown as they do not know about their anity.

BAIGA –The word Baiga means priest and the tribe known as Panda. Baiga resides in Mandla, Dindori, Balaghat, Umaria, and Shahdol and found in the Baigachak area, named according to a tribe. They mainly depend on nature, forest products for their survival. Their habitat includes Balaghat, Bilaspur, Mandla, Rajnandgaon, and Shahdol. Still, their majority is in the Baihar Tehsil, Bilaspur, Dindori, Mandla, Niwas, Gaurela and Pushparajghadh.

SAHARIYA -The Sahariya live in Shivpuri, Guna, Morena, Gwalior, Bhind, Vidisha, Raisen, Sehore, Bundeli Janpad, and Sheopur. They also live in some areas in the Kota, Shahabad, and Kishanganj districts of Rajasthan.

IMAGE BUILDING

An organization can develop a remarkable position with the help of powerful image creation. This idea is generally helpful in a service organization because the core product is the same for all; hence organizations can be identied dierently based on image building. The image comes from the root word in Latin Imitary, which means “copy or to copy”. Images are supposed to, ow the reality of things identied, as to how they are shown. Image is a representation of any person or thing. It can be a public opinion. Image changes with time and is not xed. How you see yourself and what others think of you can be dierent.

Image is like a currency whose value increases or decreases in various time intervals. Sometimes its value rises or sometimes slips. Images are a concept that depends on food habits, lifestyle, living habits, and so we have to make many initial changes to make a good image. The image exists in both formal and informal ways. A positive image involves integration, trust, and reliability. Strong image in personal life and group, societies aect in positive forms. It can create a positive eect. The image needs to be respected and secured. Image is people's concept on hearing the name of a company product or person. An image comprises facts, events, person, and history of the group as person and with continuous eorts, the image is created around the market.

Government should take initiatives, more eectively, and be result-oriented, providing the most vulnerable tribal groups a sustainable development program. With changing times, the development of tribal settlements and the role of forests in supplying essentials are diminishing. Even many social workers, researchers, and voluntary organizations do not know about the fundamentals and protective steps imparted on the tribes by the constitution of India. The pathetic conditions of the tribes are attracting academicians to show their tribal life through new studies. A positive image needs to be created of the tribes and so eorts are required from all fronts.

Tribal image and their various dimensions should be focused on specic forms. Those characteristics of tribal should be enhanced, which can create a positive impression. A good relationship should be build up with every image. The whole race is for the image in the world. Everyone wants to represent himself/herself much better than what he or she is actually.

Chapter 2What other's say

Truth is magic until it is undiscoverable, and when it is revealed, it becomes science. Nevertheless, sometimes, something remains hidden, which turns into secrets of the past. If they are announced, they are compared with the present conditions. It is not possible to compare secrets with the latest science. Truth must be identied and revealed to make it a science.

Chaudhary (2016) states that most backward scheduled tribes suer marginalization, exploitation, and separation from the mainstream. Their social, economic, nancial, and educational behavior diers from the other people of the society. All such tribes primarily depend on nature for their livelihoods; their income depends on forest products. As an eect of technology, the new generation is becoming more, exible towards modern society and communication. Although the tribal people exist far from the contemporary developing societies, they are rich in their culture in connection with nature, and eco-friendly living.

There are variety of tribes that exist in India. These tribes dier in geography, population, economy, political, social behavior, culture, and traditions. This is the only reason due to which each tribe has its own tribal identity. It focuses on family-based earning schemes in agriculture, horticulture, animal husbandry, minor irrigation, soil conservation, education, forest, sheries, cooperatives, and small-scale industries.

Fourteen tribal research institutes have been established in various states like Madhya Pradesh, Gujarat, Uttar Pradesh, Rajasthan, Bihar, Maharashtra, Orissa, Kerala, Tamil Nadu, West Bengal, Assam, Manipur, and Tripura which are doing good quality research on them for better understanding of them. As stated earlier the government is determined to work for the tribes through various schemes, like schemes for educational development. Girl's and boys hostels for the scheduled tribe are constructed under ve-year plans to provide the residential facility. Dierent schools are opened in tribal areas and vocational training centers. Central Government has established tribal cooperative marketing development federation of India limited which act as a marketing assistant to tribal communities to sell their forest produces. Financial support to scheduled tribe students has been given for education, coaching, scholarships, and fellowships. Financial grants have also been given to those voluntary organizations working for tribal development. In addition to all the above licenses and supports, one of the central schemes has been launched for the most vulnerable tribal group development covering housing, infrastructure, social security, and insurance. Development agencies have been established in Madhya Pradesh for the most vulnerable tribal group to monitor the development schemes in tribal zones.

The agencies of our interest are -

1. Bhariya Development Agency in Tamia, Chhindwara

district.

2. Sahariya Development Agency in Gwalior, Sheopur,

Shivpuri and Guna.

3. Baiga Development Agency in Mandla, Dindori, Shahdol, Umaria, Pushprajgadh, and Baihar.

BAIGA

Rawat (2016), the Baiga tribe mainly lives in dense forest and hilly regions of Mandla, Dindori, Shahdol, Umaria, Balaghat, and Amarkantak in Madhya Pradesh. Baigais also consider derivatives of Bhumias of Chhota Nagpur. Baiga fullls their survival requirements from the forest, as by cultivation and also food gathering, hunting. Baiga people have been involved in hill cultivation in the northern region of central India. Baiga collects herbal, roots, shrubs from the forest, and Baiga women are also engaged in the collection of dierent forest produce. Baiga are excellent in wood carving. Ban on shifting cultivation and changing forest policies have aected the lives of Baiga.

A whole book named The Baiga, written by Verrier Elwin is the study of the Baiga tribe representing every aspect of their lives. The tribe mainly depend on forest produce for their survival. Baiga, after deforestation, are involved in Bevar farming.

They make chatai by bamboo They collect honey, sweet root, harra from forest and shing. They also practice as Ojha and use jungle jadibutti to cure diseases.

Baiga tribe is in a very backward condition. They avoid connections with outsiders. The tribe lives in a rough situation and likes to live independently in their groups. In 1872 AD, Captain J.Forsith in his book “The highland of Central India,” mentioned that Baiga tribe that tribe lives in unreachable hills. Baiga men used to wear only one big lingot. Their hairs are black like the nightingale, and they carry their arrows and axeon their shoulders. In his book titled “Tribes and caste of central India provinces”, authors Russel and Hiralal, conclude that Baiga is the prominent tribe of Dravid group which lives in central middle India in districts of Mandla, Balaghat, and Bilaspur of Satpura range. They reside in high and dense forests, which are diffcult to reach. Because of this, they can be seen rarely.

Similarly, in 1958, in his book Tribal economy, the study of the Baiga, Sen described economic aspects of the Baiga tribe. The origin of the Baiga tribe cannot be determined by historical analysis. Baiga folk tales can only determine it. At present, after studying their living area, it can be concluded that they mainly deal with disease cure. Baiga did not get knowledge of medicines from is not from books but their ancestors. Baiga transfers their understanding of drugs in the form of teacher and student tradition. This tradition has been running for centuries.

Earlier Baiga existed only in Balaghat and Mandla district, but now they are also found in forest areas of Raisen, Bhopal, Vidisha, and Dindori Shahdol. Baiga people are well known for the forest and medicinal plants of Madhya Pradesh. They are still considered synonymous with Ojha. Baiga people worship Dulha dev Bada dev and Saj tree. The nancial burden of the marriage ceremony has been bearing by the groom's family in the Baiga community. Baiga has been given concession in Forest rights. Forest bureaucracy is considered an enemy by the tribes. The question is whether the forest department should take over or procure captured land of tribal people or tribals should possess their land.

FOREST COMMUNITY PROTECTION

People blame that tribes belong to the forest, and that is why forest protection is their duty. This mentality should change. Around 1,31,425 Baiga population lives in 1143 villages, 22 development blocks, and six districts in Madhya Pradesh, mainly in Dindori and Anuppur district.Baiga came from Chhota Nagpur. They do not have documents of their land, which they have received on the lease (patta). They are not aware of their land rights and right to food security. A forest village Chana is the central point of the Baigachak zone. There are 52 Baiga villages like Dhurkuta, Silpindi, Dhaba, Ajgar, Jhilang, Lamoto, and Rajni Sarai; initially, there were only seven forest villages. This Baigachak area is around 1,649 sq. km In Samnapur Block, Dhurkuta, Rajni, Sarai, Ajgar, Dhaba, Chandawali, Pitari, Goura, Kanhari, Jhilang, Poudi, Rajana, Banjara, Sarai, Mal Bhadagour, Raiyar Sarai, Raiyat and Bitanpur villages are included. Block Bajag cover Kharideeh, Son ,Teerath, Kundara, Bahra, Chakdar, Do Muhani, Leem, Tola, Piparpani, Bachra, Dadar, Becharaha, Milki, Dadar, Tiruchua, Uddare, Pandari, Pani, Daldal, Pandpur, Ufari, Chakli, Mahagaon, Gopalpur, Sahjana, Baharpur, Khamar, Khudra, Jumdai, Choura dadar villages. There are no written proofs about the origin of Baiga, but according to the myths, there are many goutras in Baiga. They are around one hundred and eight. They usually consider Maravi, Dhurve, Markam, Partatil, Tekam as their sub-castes.

SAHARIYA

Sahariya is derived from the Arabic word Seharaor forest. They escaped from their land due to suering from Mughal attacks, and then they started doing jhuma farming. Their colonies are known as saharana and villages as Saharol. There are fty Goutras (sub division) found in Sahariya in which Chouhan and Dodiya goutra is similar to Rajput Goutra. Kotwal Saint Maharshi Valmiki, known as the chief, is the spiritual leader of the Sahariya tribe. Sahariya tribe lives in Madhya Pradesh, Chhattisgarh, and Rajasthan. Rajasthan in the west, Gwalior in the north, Sheopur in the northwest, Guna in the south, Datiya in the east, and Jhansi are administration limitations. Climatic conditions impact the livelihood of tribals. It aects their seasonal migration also. The forest covers the domination of deciduous broadleaf forests and plays a more signicant role in fullling the need for daily food of tribes. Mostly Sahariya are landless laborers and working in stone mines and other farms. Poverty and malnutrition aect the tribal people. Their health status remains poor.

They have to walk miles to get medical facilities because they live in isolated places. Tribal mainly suer from respiratory diseases such as asthma because most of them work in stone mines. Every third person has had asthma, among those who have been working in stone mines. Leprosy is also prominent. Their houses have been made up of cow dung, wood, grass, stones. Their habitat has been isolated, they live in a forest area, located in the rocky and barren land, known as Saharan. In search of livelihood, they often go from one place to another. Sahariya tribes follow Hindu tradition, celebrate all festivals, and follow customs, although people are conservative. Mainly through the consent of the bride and groom, Gotra plays a vital role in the wedding ceremony.Some of the Sahariya Gotra Gorachiya, Dotiyya, Chouhan, Siliya, Bakhuchiya, Patodiya, and Goiya. Sahariya people worship Tejaji in form of God, Dhakadh Baba, Durga, Hanuman, Lalbai, and Jas Bejasan. The main festivals celebrated by them are Makar shakranti, Swami Amavasya, and Teja dasmi.

Tribal people practice traditional herbal medicine for health benets. Diligent tribal people are well organized. Live in a group sacricing chickens to satisfy their diety and worship their ancestor. They eat goatsand sell their skin. Seharais a famous dance which they perform during the festival. It is the only ancient tribe of Rajasthan. Sahariya people have been living in forests since ancient times.

This tribe live in a state of poverty. Some of the Sahariya left the forest and started living with the major social groups. The Government is conducting many programs for them, and the changes can be seen. Training under the plan of Huner se rojgar tak badhte kadam has been given to unemployed youth from the Sahariya community. Sahariya museum is in Sheopur fort.

The biggest panchayat is Choursiya, which is organized in Valmiki mandir of Seeta Badi. These people believe Tejaji as their God of the clan (Kul devta). Their Goddess of the kul is kodiya Devi. The fair of Tejaji is organized in Bhavranga on the occasion of the new moon of vaishakh. Topa (Gopnakorua) is made like a hut (machannuma) built on a deep forest tree. They also have group houses known as Bangla and are used for organizing panchayats. Special dance is called Shikari dance, and they believe the birth of a girl child a symbol of wealth and prosperity. Kulhadi, is a handy instrument used for cutting trees and also serves as their primary weapon. They love to eat tobacco (Gutkha). Migration is prominent among Sahariya Tribes.

BHARIYA