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Fifty years ago Bihar boasted of about 28 per cent
of India’s total tribal population but as of today the figure
has diminished abruptly. However, tribal Bihar continues to be rich
in terms of heritage, history and culture.
The Constitution Order of
1950 the classified thirty different tribes in Bihar, spread over the
Chotanagpur plateau that encompasses several districts. These tribes
not only differ considerably from the non-tribal population but even
from one another.
The Cheros for
instance, migrated from the sub Himalayan tract and they bear the
Dravidian physiognomy with light brown complexion while most of the
other tribes are dark skinned, short statured, curly-haired and broad
nosed people.
Most of the tribes live
in mud thatched houses with baked titles on the roof. Often they have
kitchen gardens attached for supply of vegetables and there is space
set aside for the cattle. Unlike the haphazard dwellings of the
Oraons or the leaf houses of the Birhors, the Santhal
(most predominant and prosperous among the tribes of Bihar,
accounting for 37% of the tribal population) houses are most well
planned with separate apartments for the elderly.
The Santhals are
noted for their highly organized social life as evident from bitlaha
–a form of punishment. It is a disciplined expression of
revolted disgust against sexual offenders. With the accompaniment of
drum beats, the huge Santhal gathering advances to the culprit’s
house. They gather their crowds by means of dharwak 9signal)
conveyed from village to village which consists of a twig with its
leaves stripped to indicate the number of days after which the
bitlaha will be held. In fact the enormity of the crowd infuses awe
and terror and simultaneously expresses collective resentment to the
culprit’s misdeeds. Bitlaha commences with the village headman
calling for a joint meeting of the five Manjhis (village
headmen) who revive the crime. Once ratified, the drums are beaten
and amidst obscene folk songs, the Adivasis gather around the
offender’s house, urinating along the walls and defecating in
his courtyard.
The villages of the
various tribes are usually situated near the forest, except for the
Paharias who prefer the hills and the nomadic Birhors whose semi
permanent dwellings are made out of twigs and leaves. Mundas and
Oraons prefer the highest level ground and the layout is not
confined to any pattern, while the Santhals construct their houses on
both sides of well planned streets. The Hos villages are often
situated on river banks.
The Mundas (in the
Mundari language it refers to a man of prestige and wealth) are the
most ancient among the tribes of Bihar, who love to live in
association with other tribes. They date back to the times of Buddha,
whose doctrines they are believed to have rejected. However, the
Cheros accepted the Buddhist dharma and much later they became
the rulers of Palamu. They are quite industrious and proud of their
descent, still indulging in extravagant shows. The rich among them
intermarry with the local Rajputs. The Cheros together with the
Bhumijs were active participants in the rebellions of 1832 and 1857.
Bhumij (children
of the soil) are believed to be the earliest settlers of Manbhum
region in southern Bihar. They are ethnically related to the Mundas,
whom they closely resemble. This tribe is a perfect example of people
accepting the Hindu gods, besides their tribal deities. Though some
of the tribes have accepted the Hindu pantheon and prefer to cremate
their dead while others have retained their practice of burying the
bodies in the burial ground called Sasan or Harshali.
Except for the Paharias (the hill men dwelling in the Rajmahal area)
who are free from totemic influence, almost all tribes have their
individual village priest, Naika or Pahans. These
Pahans take care of the Sarna or the sacred grove where the
village deities reside amidst some old trees. The deities vary in
number and strength. While the Hos have to appease only two village
deities, Desauli and Jahira Buru, the Oraons have as
many as ten deities and spirits. However, most of the tribes
acknowledge the sing Bonga or the Supreme Being. Besides the
Sarna, most of the tribes have the adding which reefers to a
sacred space reserved in the house for the family spirits to reside.
After death, an important ritual consists of calling back ‘the
shade of the dead man’ to reside in the Ading together with
other ancestral spirits.
An important institution
with the Oraons is the dhumkuria, which has put them on
the ethnographic map of the world. This dormitory segregates the
boys and girls, while simultaneously training them to share the
responsibilities of the community. It is in this dhumkuria that
traditions are passed from the older age group of youths to the
younger ones. Oraon parents feel that it is not desirable that their
children should see them sleeping together therefore children above
the age of ten are housed separately. Jonkh-epra takes care of
the boys while girls sleep under the care of an elderly widow in
Pello-erps:
Most of the tribes have a
huge village expanse set for festive dances and the same ground is
used for village meetings of kulidrup (an assembly of tribal
adults). This is superseded by the council of headmen known as
Manjhis while Parcha is the collective chief of various
villages representing the people of the entire region. The Manjhis
together with his subordinates or Paramanikas and the village
priests keep an eye on the public morals of the village.
The most important crop
of tribal Bihar is paddy and all economic relationship is based o
this. Usually members of a tribal family work together in their
plots, at times, accompanied by villagers. Hunting is now rare as
forests are fast disappearing, however the Birhors can still
be seen hunting for monkeys through their nets. They consume the meat
while its skin, used in drum heads, are bartered. Other products
available with the tribals for sale or barter include ropes, baskets,
honey, cocoons, etc. Another interesting and no less popular product
for sale by the tribals is the hanaria or the home brewed rice
beer which is also associated with tribal worship. Usually the tribal
women come to the weekly haats or markets with the hanaria in
big pots. They can easily be identified by their dark complexion,
heavy tattoo marks, flower decorations together with brass and silver
ornaments. A good number of tribal men in Chotanagpur can be seen
working in the coal mines and other industries while others take care
of cultivation.
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