Adivasis, Orissa India

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• published: 16 Nov 2013
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Video with images of Adivasis in Orissa. The adivasis are descendants of the original inhabitants in India who had a dark skin and spoke a Dravidian language. Later Austro-Asian peoples came to India introducing their own spoken language. Early in the second millennium BC light coloured Arians entered India. They introduced a new language with writings in Sanskrit. They also introduced a new society with four classes. At the top were the Brahmans or priests. Next were the Kshatriyas or warriors. Then came the Vaishyas or traders and farmers. At the bottom were the Shudras or servants and artisans. In the course of time this society developed into a Hindu caste society dividing the population in strictly segregated groups on the basis of their origin, profession and way of life. The original inhabitants were left out from these four caste classifications and regarded as outcastes. The indigenous people were considered as outcastes because of their impure activities such as hunting and fishing which involved the killing of animals. The preparation of dead animals was also considered impure as well as the fermenting of natural products into alcoholic beverages. The adivasis did not give up on the consumption of meat or alcohol, despite the taboo for Hindus. They managed to keep their own identity and were not assimilated into Hindu society. Nevertheless they are used to dealing with Hindu communities of low caste status. They get their utensils from Hindu weavers, potters and smiths who belong to the lower castes because of their profession. The adivasis themselves have hardly any technical skills in handicrafts. Only Bondha and Gadaba women specialize in weaving their own textiles on a loom. The skills of adivasis are limited to manufacturing their own artefacts of natural materials like bamboo, grass and leafs. These materials are used for the production of baskets, brooms, goblets, pipes, containers and adornments. For example Kondh decorate containers for tobacco with geometric designs. Bondha women make ribbons for their hair of palm leaves. For other handicraft products the adivasis depend on others. On their request low-caste Hindu craftsmen manufacture terracotta animal figures and bronze statuettes for sacrificial offerings to tribal gods and ancestors. They design ornamental earrings, metal necklaces and bracelets for Bondha and Gadaba women. Some Kondh men also wear metal rings in the lobe and the shell of their ears. The tribals tend to be self-supporting by gathering food, hunting and fishing. This is why they live in the forest hills in the interior part of Orissa. Even large tribes like the Kondh, who settled as farmers, go out hunting and gathering to fill their food supply. As farmers they have simple agricultural techniques and methods. Because of small scale property there is little productivity. Lack of finance makes it impossible to buy or rent improved agricultural techniques and methods. Some tribals like the Bondha and Dharua are half-nomads living from shifting cultivation. They slash and burn the forest trees to sow rice in the warm ashes. This method of agriculture exploits the soil and causes deforestation. Once the soil is exploited they leave. Although agriculture does not bring them wealth and fortune the adivasis will not leave their tribal territories. The land is the source of their existence and the place where their ancestors were born. This spiritual bond is much stronger for them than any economic issue. It is exemplary illustrated in a legend which tells about the origin of the Kondh tribe. It is believed that the first Kondh woman was a manifestation of the goddess of the earth. On her own request she was sacrificed to fertilize the soil and to ensure the well-being of her tribe. For the Kondh tribe hard labour in the fields is an essential part of their life which brings them closer together and to their gods. Any misfortune is settled with a sacrificial offering of blood to the goddess of the earth. Although the government of Orissa makes efforts to improve the social and economic situation of the tribal minorities the official campaigns do not have much impact. Many development projects are full of internal contradictions and conflicting interests. On the one hand their aim is integration in Hindu society, on the other hand their object is conservation of tribal culture. This time they proclaim the protection of forest area , another time they propagate the cultivation of farm land. Some of these projects testify to a paternalistic, depreciating and sometimes even denigrating attitude towards the adivasis. That is why many tribals are reluctant to participate in these projects.