Nature-Man-Spirit Complex | Anthropology Optional for UPSC PDF Download

Introduction

• The concepts of Nature-Man-Spirit Complex is an important contribution by L.P. Vidyarthi for applied anthropologists in the formulation and implementation of development programmes in tribal India. This concept is based on cultural ecological approach in anthropology which explains the constant interaction between man and nature.
• Culture may also be viewed as the human response to the local environmental conditions. In other words culture may also be described as the man made part of the environment. In this arrangement some external or outside factors are also very relevant. This arrangement between man and his environment helps him on individual as well as collective level to fulfil all the practical requirements of life. Man has got an amazing capacity to adapt himself with his ecology. But the adaptation model is not uniform throughout the world. It varies from region to region because of environmental and other factors. That is why cultural ecologists are always in search of cultural adaptation models or patterns. In fact the distinctiveness of the culture of various human groups lies in the variations in the cultural ecological models.
• The concept of Nature-Man-Spirit Complex is an attempt to understand the adaptation of the socio-cultural institutions with the local environmental conditions, it has been observed that constant interaction goes on between the social or^nization, ecological conditions and religious complex in the whole of tribal India. It's results and adaptation process has been studied by L.P. Vidyarthi with special reference to the Maler (Mai Pahariya)- a primitive tribe of shifting cultivators inhabiting the Rangmahal Hills , of Bihar. The Malers believe in different types of spirits.
• The influence of these spirits is all pervading in various spheres of life of the Malers. The spirits they behave in may broadly be categorised into two; the benevolent spirits are responsible for health, wealth, increased productivity in agriculture and so on while the malevolent spirits cause sickness, abortions, death and natural calamities with the presiding spirit Gosain or Gosaiyyan governing over all the spirits. Thus, propitiation of various types of spirits becomes of their pre-occupations. To achieve this objective the resort to various types of rites and rituals. Since the presiding spirit Gosain serves as the bridge between the Malers and their concept of super human and supernatural, it is held in highest esteem. They do not do an3rthing worthwhile without the 'approval' of the Gosain.
• In this way the spirits, the social institutions and their principal economic activity viz. shifting cultivation known as Khallu in the local dialect from a complex. This complex may be explained through the following line diagram (on the next page).
• Thus, the 'nature' and 'spirits' exert profound influence over Maler life and these three interrelated factors are in constant interaction with each other.
• The utility of this concept may be observed when it serves as an important aid or tool for an applied
  anthropologist, during the formulation or implementation of developmental programmes among the primitive tribal communities. It has been seen several times that the primitive tribal groups resist or reject totally any attempt on the part of the development administration to rehabititiate them anywhere else or introduce radical changes in their life. This resistance or rejection may be explained in terms of their despair or anger at the disturbance in the equilibrium of nature, man and spirit. This Complex highlights that these tribals can be disturbed radically and abruptly by introducing innovations in their life without preparing them sufficiently for this change.

• This concept tells an applied anthropologist to be very sensitive and receptive to any such change that threatens to disturb this equilibrium otherwise the target group or the potential beneficiary of any programme may not accept it and the scarce resources may go down the drain. This hardly means that the primitive tribal groups or simple peasant groups should be left to their fate with all the vistages of status quoism. The purpose and objective of this caution is to ensure that the schemes for their welfare and development help such groups achieve 'development' with happiness. This concept further tells us that the 'little traditions' are not only resilient and capable of perpetuating themselves but may also reject the 'great traditions' without getting overawed by them. Such a concept may prove very useful especially in the rehabilitation planning for the food-gathering hunting tribes, shifting cultivators and other simple societies.

Conclusion

The Nature-Man-Spirit Complex concept, proposed by L.P. Vidyarthi, emphasizes the importance of understanding the constant interaction between man, nature, and the spiritual world in tribal societies. This concept is particularly useful for applied anthropologists working on development programs in tribal India, as it illustrates the need for a sensitive and well-informed approach to introducing changes in these communities. By acknowledging the strong connection between the environment, culture, and spiritual beliefs, anthropologists and development planners can better design and implement programs that respect the existing cultural ecology and ensure that development efforts align with the values and needs of the community. This approach ultimately aims to achieve development with happiness for these tribal groups, while preserving their unique cultural identity and maintaining the equilibrium of the Nature-Man-Spirit Complex.