Orissa occupies an unique position in the ethnographic map
of India for having the largest variety of tribal
communities.Although they are found in all the districts of
the State, yet more than half of their total strength are
found in the districts of Koraput, Rayagada, Naurangpur,
Malkangiri, Kalahandi, Nauapara, Kandhamal, Baudh, Keonjhar,
Sundargarh and Mayurbhanj.
The tribes of Orissa are at various stages of
socio-economic development. At one extreme are the group
which lead a relatively secluded and archaic mode of life
keeping their core culture intact, while at the other
extreme there are communities which are indistinguishable
from the general agricultural communities.
Any society - tribal or otherwise, comprises of
organised groups of people who have learnt to live and work
together interacting in the pursuit of common goals. Each
society has its own rules of business and tricks of trade
which helps its people to define their relationship with one
another and live and work together. Therefore a society is a
going concern and functions and perpetuates itself on the
basis of the rules for living together.
The tribal people express their cultural identity and
distinctiveness in their social organisation, language,
rituals and festivals and also in their dress, ornament, art
and craft. They have retained their own way of managing
internal affairs of the village mainly through two
institutions namely, the village council and the youth
dormitory. The dormitory is the core of tribal culture and
it reinforces the age-old traditions. In Orissa this
institution occurs among many tribal communities in some
form or other. The Juangs call it Majang and Darbar, the
Kondhs call it Dindaghar, the Bhuyans call it Dhangarabasa
and among the Bondos it goes by the name Ingersin. Of all
the tribes the dormitory system is well organized among the
Juang. Conspicuous in the village, the Mandaghar is the
largest hut. It has wall on three sides and is open in
front. The wooden parts and side walls are carried with
decorative symbols depicting animals. The boys hang their
changu, a flat tambourine like drum which is used at the
time of dancing. In front of the Mandaghar is the small open
space where dance takes place almost every night after the
day's work is over. The dormitory is so to say a school of
dancing and expression of the communal art of the people.
The elders of the village assemble at the dormitory house
every day for every important event in their corporate life.
Here they discuss matters concerning the welfare of the
village, settle the distribution of swidden and fix date and
time for celebration of the village festivals, etc. In these
respects the dormitory may be considered as the centre of
social, economic and religious life of the village.
The amazing conglomeration of traditions, beliefs, sorrows
and philosophies that together constitute and vitalise the
rituals and festivals of the tribes, has descended from
antiquity and has been preserved unimpaired to the present
day. Every facet of their life covering round-the-year
activities is intimately connected with religious beliefs
and ritual practices. It is these aspects of their culture
that give meaning and depth to their lives, and solidarity
to their social structure.
The tribes believe that their life and work are
controlled by supernatural beings whose abode is around them
in hills, forests, rivers and houses. It is very difficult
to standardize the Gods and spirits as their composition
continually changes when old ones are forgotten with the
introduction of new ones. Their Gods differ from one another
in composition, function, character and nature. Some are
benevolent; some are neutral and some are malevolent. The
malevolent spirits and Gods are cared more than their
benevolent counter parts as they can bring misery.
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