Yojana Magazine July 2022 - 3 | Monthly Yojana & Kurukshetra Magazine (English) - UPSC PDF Download

 Page 1


YOJANA   July 2022 35
here are many sub-tribes under the Gonds, but 
they share common ethnic origins. Various 
theories have been advanced to account for 
the origin of the Gonds as a race. However, 
Haimendorf was of the opinion that the name ‘Gond’ was 
given to them by other communities. They do not call 
themselves by that name, instead, they called and still call 
themselves ‘Koi’ or ‘Koithur’ (plu. Koitur). 
Social Life
The social structure of the Gonds is one of the oldest 
and most unique systems established by their chief preceptor 
Pahandi Pari Kupar Lingo. This system is still prevalent with 
its uniqueness despite many interventions by the non-natives. 
The community as a whole has marched a long way from 
its primitive stage of social development, while some of its 
sections have reached a fairly advanced stage of civilisation. 
They have 750 paadings (clans) and 2250 paadi (totems) and 
initially 12 saga divisions, which have reduced to four only. 
Family
The Gond family is the smallest social unit. An aggregate 
of families constitutes the clan. The family is a unilateral social 
group consisting mainly of parents and their children, both male 
and female. Only unmarried daughters are regarded as members 
of the family. They form a part of their husbands’ family  
post-marriage. The Gond family is patrilineal and patrilocal. 
Pari (Clan)
The social group wider than next to the family in the 
social structure of the Gond community is the clan. The 
Rich Heritage of Gonds
Dr Shamrao Koreti
The author is a Professor in History and Associate Dean (Humanities), Post Graduate Teaching Department of History, Rashtrasant 
Tukadoji Maharaj Nagpur University. Email: shyamkoreti@gmail.com
Heritage is a fundamental source of individual and group identity, vitality, and solidarity. Indian 
tribal community has been a subject of great interest. Everything which the ancestors bequeath 
may be called heritage— social structure, religious beliefs, cultural aspects, etc. It is imperative to 
highlight the socio-cultural nuances of the tribes of India with a special emphasis on the cultural 
aspects of the Gonds of Central India. According to the 2011 Census, the tribals account for  
109 million and represent 8.6 per cent of country’s total population. The Gonds are the largest in 
number among other tribes of the country. 
cUL tURAL LEgAcy T
Gonds use the term ‘pari’ to express their group. The clan 
among the Gonds is a unilateral group consisted of family 
members of which bear the same clan-name. The members 
of the clan believed that they have been descended from a 
common ancestor. The clan being patrilineal– a man passes 
on his clan name to his children. It is only the male who 
automatically takes the patronymic on birth, preserves it till 
death and it is carried forward by his children. 
Sub-Castes
There are numerous sub-castes known by different 
names among the Gonds. The Pardhans, Ojhas, Nagarchis, 
Dholis and others consist of individuals born in a particular 
sub-caste. The Raj Gonds, Khatola Gonds, Madia Gonds, 
Dhur Gonds, Dadve Gonds, Mokashi Gonds, Gaita Gonds, 
Koyas, etc., are all integral in the composed compound 
community, the Gond. They seem separate but are set out 
from one and the same social source of Gonds from the 
ancient past. They are the limbs of the same body inhaling 
Members of the Gond community
Page 2


YOJANA   July 2022 35
here are many sub-tribes under the Gonds, but 
they share common ethnic origins. Various 
theories have been advanced to account for 
the origin of the Gonds as a race. However, 
Haimendorf was of the opinion that the name ‘Gond’ was 
given to them by other communities. They do not call 
themselves by that name, instead, they called and still call 
themselves ‘Koi’ or ‘Koithur’ (plu. Koitur). 
Social Life
The social structure of the Gonds is one of the oldest 
and most unique systems established by their chief preceptor 
Pahandi Pari Kupar Lingo. This system is still prevalent with 
its uniqueness despite many interventions by the non-natives. 
The community as a whole has marched a long way from 
its primitive stage of social development, while some of its 
sections have reached a fairly advanced stage of civilisation. 
They have 750 paadings (clans) and 2250 paadi (totems) and 
initially 12 saga divisions, which have reduced to four only. 
Family
The Gond family is the smallest social unit. An aggregate 
of families constitutes the clan. The family is a unilateral social 
group consisting mainly of parents and their children, both male 
and female. Only unmarried daughters are regarded as members 
of the family. They form a part of their husbands’ family  
post-marriage. The Gond family is patrilineal and patrilocal. 
Pari (Clan)
The social group wider than next to the family in the 
social structure of the Gond community is the clan. The 
Rich Heritage of Gonds
Dr Shamrao Koreti
The author is a Professor in History and Associate Dean (Humanities), Post Graduate Teaching Department of History, Rashtrasant 
Tukadoji Maharaj Nagpur University. Email: shyamkoreti@gmail.com
Heritage is a fundamental source of individual and group identity, vitality, and solidarity. Indian 
tribal community has been a subject of great interest. Everything which the ancestors bequeath 
may be called heritage— social structure, religious beliefs, cultural aspects, etc. It is imperative to 
highlight the socio-cultural nuances of the tribes of India with a special emphasis on the cultural 
aspects of the Gonds of Central India. According to the 2011 Census, the tribals account for  
109 million and represent 8.6 per cent of country’s total population. The Gonds are the largest in 
number among other tribes of the country. 
cUL tURAL LEgAcy T
Gonds use the term ‘pari’ to express their group. The clan 
among the Gonds is a unilateral group consisted of family 
members of which bear the same clan-name. The members 
of the clan believed that they have been descended from a 
common ancestor. The clan being patrilineal– a man passes 
on his clan name to his children. It is only the male who 
automatically takes the patronymic on birth, preserves it till 
death and it is carried forward by his children. 
Sub-Castes
There are numerous sub-castes known by different 
names among the Gonds. The Pardhans, Ojhas, Nagarchis, 
Dholis and others consist of individuals born in a particular 
sub-caste. The Raj Gonds, Khatola Gonds, Madia Gonds, 
Dhur Gonds, Dadve Gonds, Mokashi Gonds, Gaita Gonds, 
Koyas, etc., are all integral in the composed compound 
community, the Gond. They seem separate but are set out 
from one and the same social source of Gonds from the 
ancient past. They are the limbs of the same body inhaling 
Members of the Gond community
36 YOJANA   July 2022
the same breath of faith, culture and custom of the Gondi 
tradition.
Kinship
The order of kinship determined the social relation of an 
individual to another, and an individual to group members, 
which regulated their mutual rights and duties. The system 
of kinship however, did not change as rapidly as the type of 
family and the form of marriage. 
Status of Women
In a customary Gond society, most of the domestic work 
is centered around a woman. She looks after the children, 
rears livestock, cooks food for the family, etc. In all the major 
conflicts within the family, the husband 
consults his wife and often honours her 
opinions. A woman is excluded from 
certain ritual observances. However, 
with the changing times, there have been 
some changes in their status in the Gond 
society.
Marriage
There existed various types of 
marriages in the traditional Gond society. 
Among the Gonds, marriage is forbidden 
between blood relatives. Marriages 
among the children of maternal uncles 
and paternal aunts are favoured. Apart 
from the wishes of the boy and girl, receiving the consent 
of the father and mother is paramount. The Raj Gonds, the 
ruling Gonds, or are married according to Hindu customs, 
while in the common Gonds, the marriage ceremonies are 
conducted by doshi, or Baiga. Widow marriage is allowed in 
the Gond society. Many of these practices are still prevalent 
even today. 
Religious Life
In a Gond society, religious beliefs are important. 
Some of the important components that form the basis of 
the Gond religious belief system are: myths, spirits, belief 
in life after death, ancestor worship, sacrifice, sacred plants 
and trees, animals and birds. However, this belief system 
has undergone a change as a result of the influence of 
external religions. The Gonds are firm believers in omens 
and myths. In important decisions, they pay attention to 
inauspicious omens and delay the execution of a plan for 
a more auspicious time. The diviner is called by different 
names among different sub-groups of Gonds. He is called as 
Pujar, Bhagat, Baiga, Gunia, or Panda, etc. 
Festivals
There are several religious festivals of the Gonds such 
as Akhari, Jiwati, Pola, Diwali Nawo tindana, Dussera, 
and Phag or Shimga. Many of these are connected with 
agricultural season. The Gond festivals are collective rituals. 
They are celebrated with great zeal and enthusiasm. 
Sacrifices
The Gonds are also accustomed to sacrifices to their 
deities. They offer buffaloes, cows, pigs, goats, and fowls 
to propitiate the Gods. The reason for sacrifice is to cure a 
person from sickness, which is supposed to be caused by the 
spirits. The sacrifices are made to ward off the evil spirits 
from harming the village community. 
Death
The Gonds have their own concept of death. Death 
is a natural phenomenon with supernatural implications, 
and the animistic religion of the Gonds gradually found 
both diseases and death to be under 
the influence of powerful spirits. The 
funeral rites are part of the metaphysical 
significance that the death occupies an 
important occurrence in the birth-life-
death cycle. Initially, burial was only 
practiced by the Gonds, however the 
ruling classes had started cremation and 
since then both burial and cremation are 
being practiced. 
Cultural Aspects 
The Gonds had evolved their own 
cultural practices in the process of 
their social formation, without much 
The clan among the Gonds 
is a unilateral group of family 
members of which bear the 
same clan-name. The members 
of the clan believed that they 
have been descended from a 
common ancestor. The clan being 
patrilineal– a man passes on his 
clan name to his children.  
A woman kept her father’s  
clan-name till she is married.
The Gond wall paintings and floral designs depict geometric and 
stylistic figures of plants and animals.
Page 3


YOJANA   July 2022 35
here are many sub-tribes under the Gonds, but 
they share common ethnic origins. Various 
theories have been advanced to account for 
the origin of the Gonds as a race. However, 
Haimendorf was of the opinion that the name ‘Gond’ was 
given to them by other communities. They do not call 
themselves by that name, instead, they called and still call 
themselves ‘Koi’ or ‘Koithur’ (plu. Koitur). 
Social Life
The social structure of the Gonds is one of the oldest 
and most unique systems established by their chief preceptor 
Pahandi Pari Kupar Lingo. This system is still prevalent with 
its uniqueness despite many interventions by the non-natives. 
The community as a whole has marched a long way from 
its primitive stage of social development, while some of its 
sections have reached a fairly advanced stage of civilisation. 
They have 750 paadings (clans) and 2250 paadi (totems) and 
initially 12 saga divisions, which have reduced to four only. 
Family
The Gond family is the smallest social unit. An aggregate 
of families constitutes the clan. The family is a unilateral social 
group consisting mainly of parents and their children, both male 
and female. Only unmarried daughters are regarded as members 
of the family. They form a part of their husbands’ family  
post-marriage. The Gond family is patrilineal and patrilocal. 
Pari (Clan)
The social group wider than next to the family in the 
social structure of the Gond community is the clan. The 
Rich Heritage of Gonds
Dr Shamrao Koreti
The author is a Professor in History and Associate Dean (Humanities), Post Graduate Teaching Department of History, Rashtrasant 
Tukadoji Maharaj Nagpur University. Email: shyamkoreti@gmail.com
Heritage is a fundamental source of individual and group identity, vitality, and solidarity. Indian 
tribal community has been a subject of great interest. Everything which the ancestors bequeath 
may be called heritage— social structure, religious beliefs, cultural aspects, etc. It is imperative to 
highlight the socio-cultural nuances of the tribes of India with a special emphasis on the cultural 
aspects of the Gonds of Central India. According to the 2011 Census, the tribals account for  
109 million and represent 8.6 per cent of country’s total population. The Gonds are the largest in 
number among other tribes of the country. 
cUL tURAL LEgAcy T
Gonds use the term ‘pari’ to express their group. The clan 
among the Gonds is a unilateral group consisted of family 
members of which bear the same clan-name. The members 
of the clan believed that they have been descended from a 
common ancestor. The clan being patrilineal– a man passes 
on his clan name to his children. It is only the male who 
automatically takes the patronymic on birth, preserves it till 
death and it is carried forward by his children. 
Sub-Castes
There are numerous sub-castes known by different 
names among the Gonds. The Pardhans, Ojhas, Nagarchis, 
Dholis and others consist of individuals born in a particular 
sub-caste. The Raj Gonds, Khatola Gonds, Madia Gonds, 
Dhur Gonds, Dadve Gonds, Mokashi Gonds, Gaita Gonds, 
Koyas, etc., are all integral in the composed compound 
community, the Gond. They seem separate but are set out 
from one and the same social source of Gonds from the 
ancient past. They are the limbs of the same body inhaling 
Members of the Gond community
36 YOJANA   July 2022
the same breath of faith, culture and custom of the Gondi 
tradition.
Kinship
The order of kinship determined the social relation of an 
individual to another, and an individual to group members, 
which regulated their mutual rights and duties. The system 
of kinship however, did not change as rapidly as the type of 
family and the form of marriage. 
Status of Women
In a customary Gond society, most of the domestic work 
is centered around a woman. She looks after the children, 
rears livestock, cooks food for the family, etc. In all the major 
conflicts within the family, the husband 
consults his wife and often honours her 
opinions. A woman is excluded from 
certain ritual observances. However, 
with the changing times, there have been 
some changes in their status in the Gond 
society.
Marriage
There existed various types of 
marriages in the traditional Gond society. 
Among the Gonds, marriage is forbidden 
between blood relatives. Marriages 
among the children of maternal uncles 
and paternal aunts are favoured. Apart 
from the wishes of the boy and girl, receiving the consent 
of the father and mother is paramount. The Raj Gonds, the 
ruling Gonds, or are married according to Hindu customs, 
while in the common Gonds, the marriage ceremonies are 
conducted by doshi, or Baiga. Widow marriage is allowed in 
the Gond society. Many of these practices are still prevalent 
even today. 
Religious Life
In a Gond society, religious beliefs are important. 
Some of the important components that form the basis of 
the Gond religious belief system are: myths, spirits, belief 
in life after death, ancestor worship, sacrifice, sacred plants 
and trees, animals and birds. However, this belief system 
has undergone a change as a result of the influence of 
external religions. The Gonds are firm believers in omens 
and myths. In important decisions, they pay attention to 
inauspicious omens and delay the execution of a plan for 
a more auspicious time. The diviner is called by different 
names among different sub-groups of Gonds. He is called as 
Pujar, Bhagat, Baiga, Gunia, or Panda, etc. 
Festivals
There are several religious festivals of the Gonds such 
as Akhari, Jiwati, Pola, Diwali Nawo tindana, Dussera, 
and Phag or Shimga. Many of these are connected with 
agricultural season. The Gond festivals are collective rituals. 
They are celebrated with great zeal and enthusiasm. 
Sacrifices
The Gonds are also accustomed to sacrifices to their 
deities. They offer buffaloes, cows, pigs, goats, and fowls 
to propitiate the Gods. The reason for sacrifice is to cure a 
person from sickness, which is supposed to be caused by the 
spirits. The sacrifices are made to ward off the evil spirits 
from harming the village community. 
Death
The Gonds have their own concept of death. Death 
is a natural phenomenon with supernatural implications, 
and the animistic religion of the Gonds gradually found 
both diseases and death to be under 
the influence of powerful spirits. The 
funeral rites are part of the metaphysical 
significance that the death occupies an 
important occurrence in the birth-life-
death cycle. Initially, burial was only 
practiced by the Gonds, however the 
ruling classes had started cremation and 
since then both burial and cremation are 
being practiced. 
Cultural Aspects 
The Gonds had evolved their own 
cultural practices in the process of 
their social formation, without much 
The clan among the Gonds 
is a unilateral group of family 
members of which bear the 
same clan-name. The members 
of the clan believed that they 
have been descended from a 
common ancestor. The clan being 
patrilineal– a man passes on his 
clan name to his children.  
A woman kept her father’s  
clan-name till she is married.
The Gond wall paintings and floral designs depict geometric and 
stylistic figures of plants and animals.
YOJANA   July 2022 37
interaction with the other culture. Their 
cultural practices are simple and have 
been translated through generation to 
generation by means of oral tradition. 
Food
The food habits of the ordinary 
Gond is somewhat uniform. The 
technique of cooking a meal includes 
frying, boiling, baking and roasting. 
Their staple food is the gruel of millet 
and rice, boiled in water. Another 
common dish is the broth or juice of 
millet. Sometimes, dried flowers of 
‘mahuwa’ are mixed into the gruel. More than 18 dishes are 
prepared out of mahuwa. The preparation of cakes of millet 
flour and wheat is very popular. They are generally meat 
eaters but avoid totem animal.
Liquor
Gonds are very fond of liquor. They generally prefer 
liquor distilled from mahuwa flowers. It is 
not only a welcome stimulant, but also an 
important part of their religious and social 
ritual. It is essential for every offering; it 
is consumed during weddings and funeral 
feasts; it is also indispensable at caste dinners.
Dresses and Ornaments
The male members of the Gond society 
used to wear dhotis up to their knees, a vest, 
and shawl over the shoulder and a turban 
on their head. They wore silver bangles on 
their wrists, wearing bangles is a sign of 
good fortune, a locket around their neck and 
earrings. The women wore six-to-eight-yard 
saris reaching to the knees and tied with a belt. 
The women love jewellery. The ornaments 
are not only meant for asthetic purpose but 
they are also believed to be protective. They 
also tattooed their bodies. Tattoos are seen as 
true jewellery that remained with the women even after they 
died and are said to please the Gods. However, introduction 
of the modernity has changed the dressing habits of the 
Gonds.
Songs & Dances
The Gond songs are narrations of their life. There are 
different ragas for different seasons and occasions. Lots of 
information and knowledge are embedded in these songs. 
The main dances are Karma, Ri-na, Ri-lo, Re-la, Sela-
Danda (stick), Mandari, Hulki, and Suwa, etc. these songs 
and dances are accompanied by various musical instruments 
like drums, kikir, flute, cymbals and others. It is through the 
songs and dances, the Gonds sought to satisfy their inner 
urge for revealing their soul. The dance 
movements are very fast in many forms 
which keep them physically fit. Even the 
rythm played on instruments is of high 
note which regulates their activities in 
a faster motion. Their songs have rare 
beauty and deep simplicity. Music and 
dance have been a tradition since time 
immemorial. These dances have not 
been influenced even a bit by outside 
traditions and have retained their charm 
and uniqueness for many centuries. 
Art & Craft
The Gonds are expert in arts and crafts. They also have 
an expertise in beautiful wall paintings and floral designs 
that depict geometric designs and stylistic figures of plants 
and animals on the walls of their houses. They are masters in 
the art of personal decoration. Thus, those are of the values 
in Gond culture, which are worth preserving. The geometric 
and symbolic designs carved on wall and door, on comb 
and tobacco-case are thousands of years old, 
going back to the ancient civilisation of the 
Indus V alley. 
Gotul
The traditional Gotul institutions of the 
Gonds used to inculcate a sense of discipline 
and co-operative endeavour among its 
members. It was not just a club for meeting 
the boys and girls at night, as it was depicted 
by some scholars. It was the centre of learning 
and had a religious affiliation to it. When 
there were no educational institutions, the 
Gotul used to be an educational and cultural 
centre. It inculcated integrity and uniqueness 
among all the members of the Gotul. The 
members used to share stories, local idioms, 
wisdom saying, paheli, talks on ecology and 
forestry, medicines and herbals, hunting and 
fishing. They also use to play various games. 
Thus, they were mentally tough and physically fit. However, 
with time, the Gotul system had lost its originality. 
Gondi Language
The language spoken by the Gonds in their daily life, 
Gondi, a pre-Dravidian language as purported by linguistics 
such as Caldwell, Joule Blonch and Grierson. The intergroup 
communication of Gonds is purely in their own mother 
tongue. But when they communicate with outsiders, they 
use mixed type of colloquial Hindi, called as Chhattisgarhi.
The Gonds had developed a high level of norms and 
civilisation. The Gonds were also the ruling class of middle 
India. The remains of the Gond kingdoms, palaces, ponds, 
baolis and artifacts still exist in Central India.                       ?
The traditional Gotul 
institutions of the Gonds 
used to inculcate a sense of 
discipline and co-operative 
endeavour among its members. 
The members used to share 
stories, local idioms, wisdom 
saying, paheli, talks on ecology 
and forestry, medicines and 
herbals, hunting and fishing.
Page 4


YOJANA   July 2022 35
here are many sub-tribes under the Gonds, but 
they share common ethnic origins. Various 
theories have been advanced to account for 
the origin of the Gonds as a race. However, 
Haimendorf was of the opinion that the name ‘Gond’ was 
given to them by other communities. They do not call 
themselves by that name, instead, they called and still call 
themselves ‘Koi’ or ‘Koithur’ (plu. Koitur). 
Social Life
The social structure of the Gonds is one of the oldest 
and most unique systems established by their chief preceptor 
Pahandi Pari Kupar Lingo. This system is still prevalent with 
its uniqueness despite many interventions by the non-natives. 
The community as a whole has marched a long way from 
its primitive stage of social development, while some of its 
sections have reached a fairly advanced stage of civilisation. 
They have 750 paadings (clans) and 2250 paadi (totems) and 
initially 12 saga divisions, which have reduced to four only. 
Family
The Gond family is the smallest social unit. An aggregate 
of families constitutes the clan. The family is a unilateral social 
group consisting mainly of parents and their children, both male 
and female. Only unmarried daughters are regarded as members 
of the family. They form a part of their husbands’ family  
post-marriage. The Gond family is patrilineal and patrilocal. 
Pari (Clan)
The social group wider than next to the family in the 
social structure of the Gond community is the clan. The 
Rich Heritage of Gonds
Dr Shamrao Koreti
The author is a Professor in History and Associate Dean (Humanities), Post Graduate Teaching Department of History, Rashtrasant 
Tukadoji Maharaj Nagpur University. Email: shyamkoreti@gmail.com
Heritage is a fundamental source of individual and group identity, vitality, and solidarity. Indian 
tribal community has been a subject of great interest. Everything which the ancestors bequeath 
may be called heritage— social structure, religious beliefs, cultural aspects, etc. It is imperative to 
highlight the socio-cultural nuances of the tribes of India with a special emphasis on the cultural 
aspects of the Gonds of Central India. According to the 2011 Census, the tribals account for  
109 million and represent 8.6 per cent of country’s total population. The Gonds are the largest in 
number among other tribes of the country. 
cUL tURAL LEgAcy T
Gonds use the term ‘pari’ to express their group. The clan 
among the Gonds is a unilateral group consisted of family 
members of which bear the same clan-name. The members 
of the clan believed that they have been descended from a 
common ancestor. The clan being patrilineal– a man passes 
on his clan name to his children. It is only the male who 
automatically takes the patronymic on birth, preserves it till 
death and it is carried forward by his children. 
Sub-Castes
There are numerous sub-castes known by different 
names among the Gonds. The Pardhans, Ojhas, Nagarchis, 
Dholis and others consist of individuals born in a particular 
sub-caste. The Raj Gonds, Khatola Gonds, Madia Gonds, 
Dhur Gonds, Dadve Gonds, Mokashi Gonds, Gaita Gonds, 
Koyas, etc., are all integral in the composed compound 
community, the Gond. They seem separate but are set out 
from one and the same social source of Gonds from the 
ancient past. They are the limbs of the same body inhaling 
Members of the Gond community
36 YOJANA   July 2022
the same breath of faith, culture and custom of the Gondi 
tradition.
Kinship
The order of kinship determined the social relation of an 
individual to another, and an individual to group members, 
which regulated their mutual rights and duties. The system 
of kinship however, did not change as rapidly as the type of 
family and the form of marriage. 
Status of Women
In a customary Gond society, most of the domestic work 
is centered around a woman. She looks after the children, 
rears livestock, cooks food for the family, etc. In all the major 
conflicts within the family, the husband 
consults his wife and often honours her 
opinions. A woman is excluded from 
certain ritual observances. However, 
with the changing times, there have been 
some changes in their status in the Gond 
society.
Marriage
There existed various types of 
marriages in the traditional Gond society. 
Among the Gonds, marriage is forbidden 
between blood relatives. Marriages 
among the children of maternal uncles 
and paternal aunts are favoured. Apart 
from the wishes of the boy and girl, receiving the consent 
of the father and mother is paramount. The Raj Gonds, the 
ruling Gonds, or are married according to Hindu customs, 
while in the common Gonds, the marriage ceremonies are 
conducted by doshi, or Baiga. Widow marriage is allowed in 
the Gond society. Many of these practices are still prevalent 
even today. 
Religious Life
In a Gond society, religious beliefs are important. 
Some of the important components that form the basis of 
the Gond religious belief system are: myths, spirits, belief 
in life after death, ancestor worship, sacrifice, sacred plants 
and trees, animals and birds. However, this belief system 
has undergone a change as a result of the influence of 
external religions. The Gonds are firm believers in omens 
and myths. In important decisions, they pay attention to 
inauspicious omens and delay the execution of a plan for 
a more auspicious time. The diviner is called by different 
names among different sub-groups of Gonds. He is called as 
Pujar, Bhagat, Baiga, Gunia, or Panda, etc. 
Festivals
There are several religious festivals of the Gonds such 
as Akhari, Jiwati, Pola, Diwali Nawo tindana, Dussera, 
and Phag or Shimga. Many of these are connected with 
agricultural season. The Gond festivals are collective rituals. 
They are celebrated with great zeal and enthusiasm. 
Sacrifices
The Gonds are also accustomed to sacrifices to their 
deities. They offer buffaloes, cows, pigs, goats, and fowls 
to propitiate the Gods. The reason for sacrifice is to cure a 
person from sickness, which is supposed to be caused by the 
spirits. The sacrifices are made to ward off the evil spirits 
from harming the village community. 
Death
The Gonds have their own concept of death. Death 
is a natural phenomenon with supernatural implications, 
and the animistic religion of the Gonds gradually found 
both diseases and death to be under 
the influence of powerful spirits. The 
funeral rites are part of the metaphysical 
significance that the death occupies an 
important occurrence in the birth-life-
death cycle. Initially, burial was only 
practiced by the Gonds, however the 
ruling classes had started cremation and 
since then both burial and cremation are 
being practiced. 
Cultural Aspects 
The Gonds had evolved their own 
cultural practices in the process of 
their social formation, without much 
The clan among the Gonds 
is a unilateral group of family 
members of which bear the 
same clan-name. The members 
of the clan believed that they 
have been descended from a 
common ancestor. The clan being 
patrilineal– a man passes on his 
clan name to his children.  
A woman kept her father’s  
clan-name till she is married.
The Gond wall paintings and floral designs depict geometric and 
stylistic figures of plants and animals.
YOJANA   July 2022 37
interaction with the other culture. Their 
cultural practices are simple and have 
been translated through generation to 
generation by means of oral tradition. 
Food
The food habits of the ordinary 
Gond is somewhat uniform. The 
technique of cooking a meal includes 
frying, boiling, baking and roasting. 
Their staple food is the gruel of millet 
and rice, boiled in water. Another 
common dish is the broth or juice of 
millet. Sometimes, dried flowers of 
‘mahuwa’ are mixed into the gruel. More than 18 dishes are 
prepared out of mahuwa. The preparation of cakes of millet 
flour and wheat is very popular. They are generally meat 
eaters but avoid totem animal.
Liquor
Gonds are very fond of liquor. They generally prefer 
liquor distilled from mahuwa flowers. It is 
not only a welcome stimulant, but also an 
important part of their religious and social 
ritual. It is essential for every offering; it 
is consumed during weddings and funeral 
feasts; it is also indispensable at caste dinners.
Dresses and Ornaments
The male members of the Gond society 
used to wear dhotis up to their knees, a vest, 
and shawl over the shoulder and a turban 
on their head. They wore silver bangles on 
their wrists, wearing bangles is a sign of 
good fortune, a locket around their neck and 
earrings. The women wore six-to-eight-yard 
saris reaching to the knees and tied with a belt. 
The women love jewellery. The ornaments 
are not only meant for asthetic purpose but 
they are also believed to be protective. They 
also tattooed their bodies. Tattoos are seen as 
true jewellery that remained with the women even after they 
died and are said to please the Gods. However, introduction 
of the modernity has changed the dressing habits of the 
Gonds.
Songs & Dances
The Gond songs are narrations of their life. There are 
different ragas for different seasons and occasions. Lots of 
information and knowledge are embedded in these songs. 
The main dances are Karma, Ri-na, Ri-lo, Re-la, Sela-
Danda (stick), Mandari, Hulki, and Suwa, etc. these songs 
and dances are accompanied by various musical instruments 
like drums, kikir, flute, cymbals and others. It is through the 
songs and dances, the Gonds sought to satisfy their inner 
urge for revealing their soul. The dance 
movements are very fast in many forms 
which keep them physically fit. Even the 
rythm played on instruments is of high 
note which regulates their activities in 
a faster motion. Their songs have rare 
beauty and deep simplicity. Music and 
dance have been a tradition since time 
immemorial. These dances have not 
been influenced even a bit by outside 
traditions and have retained their charm 
and uniqueness for many centuries. 
Art & Craft
The Gonds are expert in arts and crafts. They also have 
an expertise in beautiful wall paintings and floral designs 
that depict geometric designs and stylistic figures of plants 
and animals on the walls of their houses. They are masters in 
the art of personal decoration. Thus, those are of the values 
in Gond culture, which are worth preserving. The geometric 
and symbolic designs carved on wall and door, on comb 
and tobacco-case are thousands of years old, 
going back to the ancient civilisation of the 
Indus V alley. 
Gotul
The traditional Gotul institutions of the 
Gonds used to inculcate a sense of discipline 
and co-operative endeavour among its 
members. It was not just a club for meeting 
the boys and girls at night, as it was depicted 
by some scholars. It was the centre of learning 
and had a religious affiliation to it. When 
there were no educational institutions, the 
Gotul used to be an educational and cultural 
centre. It inculcated integrity and uniqueness 
among all the members of the Gotul. The 
members used to share stories, local idioms, 
wisdom saying, paheli, talks on ecology and 
forestry, medicines and herbals, hunting and 
fishing. They also use to play various games. 
Thus, they were mentally tough and physically fit. However, 
with time, the Gotul system had lost its originality. 
Gondi Language
The language spoken by the Gonds in their daily life, 
Gondi, a pre-Dravidian language as purported by linguistics 
such as Caldwell, Joule Blonch and Grierson. The intergroup 
communication of Gonds is purely in their own mother 
tongue. But when they communicate with outsiders, they 
use mixed type of colloquial Hindi, called as Chhattisgarhi.
The Gonds had developed a high level of norms and 
civilisation. The Gonds were also the ruling class of middle 
India. The remains of the Gond kingdoms, palaces, ponds, 
baolis and artifacts still exist in Central India.                       ?
The traditional Gotul 
institutions of the Gonds 
used to inculcate a sense of 
discipline and co-operative 
endeavour among its members. 
The members used to share 
stories, local idioms, wisdom 
saying, paheli, talks on ecology 
and forestry, medicines and 
herbals, hunting and fishing.
YOJANA   July 2022 41
he mineral-rich plateau is inhabited by different 
tribal populations, of which Santhals, Hos, 
Kharias, Mundas and Oraons are greater in 
number. Whereas, Oraons, the most populous 
tribal groups in north-east India, are considered to be related 
to proto-Australoid
1
 and have been inhabiting the land since 
the pre-Dravidian era. On the other hand, the Santhal society 
has the most primitive caste system among the oldest tribes 
of India. They are also one of the largest tribal groups in 
India. Many of the agricultural implements mentioned in 
Vedic literature viz. langala, or hala (plough) and kuddala 
(spade), are of the etymological origin of the Munda tribe, 
which is the agriculturist tribal group. Thus, culturally and 
economically, the tribal societies of the country represent 
and signify the formative times of our socio-economic 
milieu and call for documentation and conservation of 
their rituals, practices, and knowledge for the benefit of 
mankind. Another way of looking at it would be that, in the 
ancient era, when the population was sparse, tribal societies 
were more predominant than village or city dwellings, 
and they were socially and economically significant, if 
not equivalent to those living in the villages and cities.  
B S Guha has preferred the term “Nisadic” for tribal groups. 
As per Guha, the term was given to the aboriginal groups 
of India by the V edic Aryans. The Sanskrit term, ‘Nishada’, 
refers to the name of a kingdom mentioned in the Indian 
Tribals in Jharkhand
Vivek Vaibhav
The author is Director, Regional Outreach Bureau, Chandigarh. Email: vivek.vaibhav@gmail.com
T
socio-EconoMic st AtUs The State may be merely two decades old, but Jharkhand, the land of the Chhotanagpur 
plateau, has been there forever. An early mention of the term ‘Jharkhand’ was found in the 
Sanskrit scriptures of India. An undated Sanskrit shloka, ‘Aah Patra payam panam, Sal patra 
cha bhojanam, Shayanam kharjure patraar, Jharkhand vidyate’ describes Jharkhand as a 
place where people drink from metal vessels, eat on Sal leaves, and sleep on date-palm leaves. 
Jharkhand was also shown by Abul Fazl in his Ain-i-Akbari, as the land between present Madhya 
Pradesh and Bihar. Interestingly, the Britishers never used the term ‘Jharkhand’ in administrative 
parlance. Even the word has not been part of the vocabulary of the ethnic tribals. It was in the 
resistance movements for the grant of Diwani to the East India Company that the colonial power 
was forced to demarcate the region as a separate administrative system, which gave birth to a 
separate identity of the region.
religious scripture Mahabharata and is also used to denote 
aboriginal communities practising fishing and hunting as 
their main occupation. In the ancient references, the areas 
where the ‘Nishadas’ lived were considered to be small 
independent kingdoms that were socially close-networked 
A Santhal woman in Jharkhand
Page 5


YOJANA   July 2022 35
here are many sub-tribes under the Gonds, but 
they share common ethnic origins. Various 
theories have been advanced to account for 
the origin of the Gonds as a race. However, 
Haimendorf was of the opinion that the name ‘Gond’ was 
given to them by other communities. They do not call 
themselves by that name, instead, they called and still call 
themselves ‘Koi’ or ‘Koithur’ (plu. Koitur). 
Social Life
The social structure of the Gonds is one of the oldest 
and most unique systems established by their chief preceptor 
Pahandi Pari Kupar Lingo. This system is still prevalent with 
its uniqueness despite many interventions by the non-natives. 
The community as a whole has marched a long way from 
its primitive stage of social development, while some of its 
sections have reached a fairly advanced stage of civilisation. 
They have 750 paadings (clans) and 2250 paadi (totems) and 
initially 12 saga divisions, which have reduced to four only. 
Family
The Gond family is the smallest social unit. An aggregate 
of families constitutes the clan. The family is a unilateral social 
group consisting mainly of parents and their children, both male 
and female. Only unmarried daughters are regarded as members 
of the family. They form a part of their husbands’ family  
post-marriage. The Gond family is patrilineal and patrilocal. 
Pari (Clan)
The social group wider than next to the family in the 
social structure of the Gond community is the clan. The 
Rich Heritage of Gonds
Dr Shamrao Koreti
The author is a Professor in History and Associate Dean (Humanities), Post Graduate Teaching Department of History, Rashtrasant 
Tukadoji Maharaj Nagpur University. Email: shyamkoreti@gmail.com
Heritage is a fundamental source of individual and group identity, vitality, and solidarity. Indian 
tribal community has been a subject of great interest. Everything which the ancestors bequeath 
may be called heritage— social structure, religious beliefs, cultural aspects, etc. It is imperative to 
highlight the socio-cultural nuances of the tribes of India with a special emphasis on the cultural 
aspects of the Gonds of Central India. According to the 2011 Census, the tribals account for  
109 million and represent 8.6 per cent of country’s total population. The Gonds are the largest in 
number among other tribes of the country. 
cUL tURAL LEgAcy T
Gonds use the term ‘pari’ to express their group. The clan 
among the Gonds is a unilateral group consisted of family 
members of which bear the same clan-name. The members 
of the clan believed that they have been descended from a 
common ancestor. The clan being patrilineal– a man passes 
on his clan name to his children. It is only the male who 
automatically takes the patronymic on birth, preserves it till 
death and it is carried forward by his children. 
Sub-Castes
There are numerous sub-castes known by different 
names among the Gonds. The Pardhans, Ojhas, Nagarchis, 
Dholis and others consist of individuals born in a particular 
sub-caste. The Raj Gonds, Khatola Gonds, Madia Gonds, 
Dhur Gonds, Dadve Gonds, Mokashi Gonds, Gaita Gonds, 
Koyas, etc., are all integral in the composed compound 
community, the Gond. They seem separate but are set out 
from one and the same social source of Gonds from the 
ancient past. They are the limbs of the same body inhaling 
Members of the Gond community
36 YOJANA   July 2022
the same breath of faith, culture and custom of the Gondi 
tradition.
Kinship
The order of kinship determined the social relation of an 
individual to another, and an individual to group members, 
which regulated their mutual rights and duties. The system 
of kinship however, did not change as rapidly as the type of 
family and the form of marriage. 
Status of Women
In a customary Gond society, most of the domestic work 
is centered around a woman. She looks after the children, 
rears livestock, cooks food for the family, etc. In all the major 
conflicts within the family, the husband 
consults his wife and often honours her 
opinions. A woman is excluded from 
certain ritual observances. However, 
with the changing times, there have been 
some changes in their status in the Gond 
society.
Marriage
There existed various types of 
marriages in the traditional Gond society. 
Among the Gonds, marriage is forbidden 
between blood relatives. Marriages 
among the children of maternal uncles 
and paternal aunts are favoured. Apart 
from the wishes of the boy and girl, receiving the consent 
of the father and mother is paramount. The Raj Gonds, the 
ruling Gonds, or are married according to Hindu customs, 
while in the common Gonds, the marriage ceremonies are 
conducted by doshi, or Baiga. Widow marriage is allowed in 
the Gond society. Many of these practices are still prevalent 
even today. 
Religious Life
In a Gond society, religious beliefs are important. 
Some of the important components that form the basis of 
the Gond religious belief system are: myths, spirits, belief 
in life after death, ancestor worship, sacrifice, sacred plants 
and trees, animals and birds. However, this belief system 
has undergone a change as a result of the influence of 
external religions. The Gonds are firm believers in omens 
and myths. In important decisions, they pay attention to 
inauspicious omens and delay the execution of a plan for 
a more auspicious time. The diviner is called by different 
names among different sub-groups of Gonds. He is called as 
Pujar, Bhagat, Baiga, Gunia, or Panda, etc. 
Festivals
There are several religious festivals of the Gonds such 
as Akhari, Jiwati, Pola, Diwali Nawo tindana, Dussera, 
and Phag or Shimga. Many of these are connected with 
agricultural season. The Gond festivals are collective rituals. 
They are celebrated with great zeal and enthusiasm. 
Sacrifices
The Gonds are also accustomed to sacrifices to their 
deities. They offer buffaloes, cows, pigs, goats, and fowls 
to propitiate the Gods. The reason for sacrifice is to cure a 
person from sickness, which is supposed to be caused by the 
spirits. The sacrifices are made to ward off the evil spirits 
from harming the village community. 
Death
The Gonds have their own concept of death. Death 
is a natural phenomenon with supernatural implications, 
and the animistic religion of the Gonds gradually found 
both diseases and death to be under 
the influence of powerful spirits. The 
funeral rites are part of the metaphysical 
significance that the death occupies an 
important occurrence in the birth-life-
death cycle. Initially, burial was only 
practiced by the Gonds, however the 
ruling classes had started cremation and 
since then both burial and cremation are 
being practiced. 
Cultural Aspects 
The Gonds had evolved their own 
cultural practices in the process of 
their social formation, without much 
The clan among the Gonds 
is a unilateral group of family 
members of which bear the 
same clan-name. The members 
of the clan believed that they 
have been descended from a 
common ancestor. The clan being 
patrilineal– a man passes on his 
clan name to his children.  
A woman kept her father’s  
clan-name till she is married.
The Gond wall paintings and floral designs depict geometric and 
stylistic figures of plants and animals.
YOJANA   July 2022 37
interaction with the other culture. Their 
cultural practices are simple and have 
been translated through generation to 
generation by means of oral tradition. 
Food
The food habits of the ordinary 
Gond is somewhat uniform. The 
technique of cooking a meal includes 
frying, boiling, baking and roasting. 
Their staple food is the gruel of millet 
and rice, boiled in water. Another 
common dish is the broth or juice of 
millet. Sometimes, dried flowers of 
‘mahuwa’ are mixed into the gruel. More than 18 dishes are 
prepared out of mahuwa. The preparation of cakes of millet 
flour and wheat is very popular. They are generally meat 
eaters but avoid totem animal.
Liquor
Gonds are very fond of liquor. They generally prefer 
liquor distilled from mahuwa flowers. It is 
not only a welcome stimulant, but also an 
important part of their religious and social 
ritual. It is essential for every offering; it 
is consumed during weddings and funeral 
feasts; it is also indispensable at caste dinners.
Dresses and Ornaments
The male members of the Gond society 
used to wear dhotis up to their knees, a vest, 
and shawl over the shoulder and a turban 
on their head. They wore silver bangles on 
their wrists, wearing bangles is a sign of 
good fortune, a locket around their neck and 
earrings. The women wore six-to-eight-yard 
saris reaching to the knees and tied with a belt. 
The women love jewellery. The ornaments 
are not only meant for asthetic purpose but 
they are also believed to be protective. They 
also tattooed their bodies. Tattoos are seen as 
true jewellery that remained with the women even after they 
died and are said to please the Gods. However, introduction 
of the modernity has changed the dressing habits of the 
Gonds.
Songs & Dances
The Gond songs are narrations of their life. There are 
different ragas for different seasons and occasions. Lots of 
information and knowledge are embedded in these songs. 
The main dances are Karma, Ri-na, Ri-lo, Re-la, Sela-
Danda (stick), Mandari, Hulki, and Suwa, etc. these songs 
and dances are accompanied by various musical instruments 
like drums, kikir, flute, cymbals and others. It is through the 
songs and dances, the Gonds sought to satisfy their inner 
urge for revealing their soul. The dance 
movements are very fast in many forms 
which keep them physically fit. Even the 
rythm played on instruments is of high 
note which regulates their activities in 
a faster motion. Their songs have rare 
beauty and deep simplicity. Music and 
dance have been a tradition since time 
immemorial. These dances have not 
been influenced even a bit by outside 
traditions and have retained their charm 
and uniqueness for many centuries. 
Art & Craft
The Gonds are expert in arts and crafts. They also have 
an expertise in beautiful wall paintings and floral designs 
that depict geometric designs and stylistic figures of plants 
and animals on the walls of their houses. They are masters in 
the art of personal decoration. Thus, those are of the values 
in Gond culture, which are worth preserving. The geometric 
and symbolic designs carved on wall and door, on comb 
and tobacco-case are thousands of years old, 
going back to the ancient civilisation of the 
Indus V alley. 
Gotul
The traditional Gotul institutions of the 
Gonds used to inculcate a sense of discipline 
and co-operative endeavour among its 
members. It was not just a club for meeting 
the boys and girls at night, as it was depicted 
by some scholars. It was the centre of learning 
and had a religious affiliation to it. When 
there were no educational institutions, the 
Gotul used to be an educational and cultural 
centre. It inculcated integrity and uniqueness 
among all the members of the Gotul. The 
members used to share stories, local idioms, 
wisdom saying, paheli, talks on ecology and 
forestry, medicines and herbals, hunting and 
fishing. They also use to play various games. 
Thus, they were mentally tough and physically fit. However, 
with time, the Gotul system had lost its originality. 
Gondi Language
The language spoken by the Gonds in their daily life, 
Gondi, a pre-Dravidian language as purported by linguistics 
such as Caldwell, Joule Blonch and Grierson. The intergroup 
communication of Gonds is purely in their own mother 
tongue. But when they communicate with outsiders, they 
use mixed type of colloquial Hindi, called as Chhattisgarhi.
The Gonds had developed a high level of norms and 
civilisation. The Gonds were also the ruling class of middle 
India. The remains of the Gond kingdoms, palaces, ponds, 
baolis and artifacts still exist in Central India.                       ?
The traditional Gotul 
institutions of the Gonds 
used to inculcate a sense of 
discipline and co-operative 
endeavour among its members. 
The members used to share 
stories, local idioms, wisdom 
saying, paheli, talks on ecology 
and forestry, medicines and 
herbals, hunting and fishing.
YOJANA   July 2022 41
he mineral-rich plateau is inhabited by different 
tribal populations, of which Santhals, Hos, 
Kharias, Mundas and Oraons are greater in 
number. Whereas, Oraons, the most populous 
tribal groups in north-east India, are considered to be related 
to proto-Australoid
1
 and have been inhabiting the land since 
the pre-Dravidian era. On the other hand, the Santhal society 
has the most primitive caste system among the oldest tribes 
of India. They are also one of the largest tribal groups in 
India. Many of the agricultural implements mentioned in 
Vedic literature viz. langala, or hala (plough) and kuddala 
(spade), are of the etymological origin of the Munda tribe, 
which is the agriculturist tribal group. Thus, culturally and 
economically, the tribal societies of the country represent 
and signify the formative times of our socio-economic 
milieu and call for documentation and conservation of 
their rituals, practices, and knowledge for the benefit of 
mankind. Another way of looking at it would be that, in the 
ancient era, when the population was sparse, tribal societies 
were more predominant than village or city dwellings, 
and they were socially and economically significant, if 
not equivalent to those living in the villages and cities.  
B S Guha has preferred the term “Nisadic” for tribal groups. 
As per Guha, the term was given to the aboriginal groups 
of India by the V edic Aryans. The Sanskrit term, ‘Nishada’, 
refers to the name of a kingdom mentioned in the Indian 
Tribals in Jharkhand
Vivek Vaibhav
The author is Director, Regional Outreach Bureau, Chandigarh. Email: vivek.vaibhav@gmail.com
T
socio-EconoMic st AtUs The State may be merely two decades old, but Jharkhand, the land of the Chhotanagpur 
plateau, has been there forever. An early mention of the term ‘Jharkhand’ was found in the 
Sanskrit scriptures of India. An undated Sanskrit shloka, ‘Aah Patra payam panam, Sal patra 
cha bhojanam, Shayanam kharjure patraar, Jharkhand vidyate’ describes Jharkhand as a 
place where people drink from metal vessels, eat on Sal leaves, and sleep on date-palm leaves. 
Jharkhand was also shown by Abul Fazl in his Ain-i-Akbari, as the land between present Madhya 
Pradesh and Bihar. Interestingly, the Britishers never used the term ‘Jharkhand’ in administrative 
parlance. Even the word has not been part of the vocabulary of the ethnic tribals. It was in the 
resistance movements for the grant of Diwani to the East India Company that the colonial power 
was forced to demarcate the region as a separate administrative system, which gave birth to a 
separate identity of the region.
religious scripture Mahabharata and is also used to denote 
aboriginal communities practising fishing and hunting as 
their main occupation. In the ancient references, the areas 
where the ‘Nishadas’ lived were considered to be small 
independent kingdoms that were socially close-networked 
A Santhal woman in Jharkhand
42 YOJANA   July 2022
and economically self-sufficient. It 
is also of immense significance that 
Jharkhand and other tribal heartlands, 
the abode of the ‘Nishadas’, were rich 
in iron ore, the most vital element in 
use of production activities for the last 
2500 years.
The pitch for a separate identity 
continued even after the freedom, 
and the Jharkhand movement became 
one of the first such movements 
aimed at seeking greater autonomy 
in independent India. It is precisely for this reason that it 
was later bifurcated from Bihar for administrative ease. 
The status of the people of Jharkhand has thereafter 
improved to a great extent. Despite the rich heritage, 
bountiful resources, and scope and avenues for large-scale 
commercial activities, the region at present lags behind in 
comparison to the other States of the country, and there 
exists an enormous scope for improvement.
Seventy-six per cent of Jharkhand households are in 
the rural areas of the State and on average there are about 
4.5 persons in each such household. Seventeen per cent 
of the households belong to the Scheduled Castes, twenty-
eight per cent to the Scheduled Tribes, and forty-three per 
cent to Other Backward Classes. The majority of them, 
around 52% of households are of nuclear families. Less 
than half of the total households, i.e., 43% are pucca 
houses. Nearly 97% of households have electricity. 82% 
of households have basic drinking facilities and 13% of 
households have piped water supply. Around eighteen 
per cent of families are headed by female heads and such 
families constitute fifteen per cent of the population. In 
terms of sex ratio, Jharkhand is much better with a 1050 
sex ratio for all ages. However, in the age group of 0-6 
years, the sex ratio is seen to be on the lower side of 909.
To compare the socio-economic status of tribal 
households vis-à-vis other households, some of the 
indicators of social and economic progress such 
as availability of toilet facilities within the house,  
pre-schooling of children, school attendance of school-
going children, number of children in a 
family, health facilities for mother and 
child, and nutritional status of children 
of Jharkhand have been used. The  
non-existence of proper toilet facilities 
in the houses is reflective of their 
socio-economic situation. Similarly, 
the number of households sending their 
children to pre-schools and regular 
schools also tells a lot about their 
socio-economic status. Further, the 
number of children in the family also 
defines the socio-economic status of 
the family. Nutrition and health are 
the other indicators. Scheduled Tribes’ 
Households lag in all respect vis-à-vis 
SCs, OBCs, and other households of 
Jharkhand. Non-availability of toilets 
and low pre-schooling turnout of 
children show the sub-standard status 
of the community. Even the school 
attendance of children of various 
households indicates lesser turnout 
among the children of Scheduled 
Tribes’ households. It is the families of STs that have 
maximum cases of third and fourth children reported 
in the National Family Health Survey (NFHS), which 
indicate disadvantaged socio-economic conditions. Health 
facilities are also scarcely accessible to the families of 
STs— further adding to the situation. Barring the genetic 
reasons for poor anthropometric measures in cases of STs, 
it also signals more cases of malnourishment and lack of 
proper diet in children.
Based on the data reproduced from NFHS-5, it may be 
said that in the majority of the cases, the socio-economic 
condition of families of STs in Jharkhand is not at par 
with that of other families and there remains a gap to be 
filled which needs critical attention of the government for 
furthering the welfare of the STs of Jharkhand. At the same 
time, it is also noteworthy that even though the data shows 
weak socio-economic situations of tribal households, the 
figures of ST households are not very far behind the figures 
of other communities.
Tribal Research and Development
Jharkhand has a dedicated tribal research institute in 
Ranchi, namely, Dr Ram Dayal Munda Tribal Research 
Institute, offering courses in tribal research under Ranchi 
University. The State is soon to get its State-run varsity 
for tribal research in the form of Pandit Raghunath Murmu 
Tribal University. The Jharkhand Assembly has already 
given its nod to the creation of the varsity. It will be the 
first tribal research varsity in Eastern India. Although 
there is a privately-run tribal research varsity existing in 
Odisha, a State-run varsity is yet to be 
set up in the States of Odisha, Bengal, 
Jharkhand, or Chhattisgarh— which 
have significant tribal populations.
Furthermore, to engage the tribals 
in income generation activities and to 
improve their economic conditions, the 
Central Government has formed the 
National Scheduled Tribes Finance and 
Development Corporation.
Socio-economic backwardness 
is because of multiple reasons that 
Culturally and economically, 
the tribal societies of the 
country represent and signify 
the formative times of our 
socio-economic milieu and 
call for documentation and 
conservation of their rituals, 
practices, and knowledge for 
the benefit of mankind.
A Munda tribe woman at work