190
closely the common charges against globalisation. According to him one of the
agents of transformation, globalisation is an extension of Western capitalism,
empowered by complex market economy, and a sole reason of destruction of undiluted state of tribalism in India.
Socio-ecological elements are helpful to understand state of life and livelihood
of a community. This philosophical input could also minutely describe the societal
stratifications and patterns of inter and intra communities influenced by social
structure, culture, economy, polity and the ecological surroundings. Tribal transformation is not a unique synergy of changes of whole indigenous society. That
means effects of transformation are not homogenous to each and every tribe. Tribal
social ecology perhaps unfolds differentiation in processes and state of transition
among tribes. It is seen that economy and ecology are the two important sections
which are playing key role in transition. So tribe who became landless and poverty
stricken had to live in with a more segregated and mixed culture. On the other
hand, at the same time, a strong societal structure helps a tribal community to
restore their primitive communal system. For instances, Kharia Sabars of Purulia
lost their own habitat and complied to live in outskirt of multi-ethnic villages with
extreme social reproach and economic insufficiency. They don’t have strong social
structure like Santals. Thus the socio-ecological niches of Kharias have been throttled by the opportunists mainly from non-tribal societies. Kharias were hunters and
food gatherers. But due to such extreme pressure, they have been utilized in many
unfair occupations like criminal activities and knowingly and unknowingly still
living with the stigma of criminal tribe. This may further lead to social exclusion
and inhospitable life and living. Educational attainment is somehow restricted to
elementary level. Boys and girls of Kharia Sabars when got their admission to
nearby high school received non-acceptance from other communities. This led to
irregular attendance and further dropouts from higher education. It is also seen
during field visits that to take care of the minors and siblings, even the basic learners have been drop out from elementary education in most of the cases. Actually
transformation is not happening there. Kharia Sabars are dealing with every sphere
of adversity and they are in nowhere situation. Observation of authors also discovered that fruits of development were also not there. A case can be taken to understand this better. It is observed that lavatory system adjacent to their huts under a
government scheme were not accepted by the Kharia Sabars of Purulia as it was
against their customs and culture. They were used parts of lavatory for sitting
arrangement in front a tree. This has shown a clear case of failure of such scheme.
Thus to revive basic life and living of such tribal communities, it is advisable that
before initiation of tribal developmental plans and policies, planners should learn
about tribalism of different tribal communities. In this way policy makers could
formulate separate tribal developmental plans and policies for each and every tribal
community especially on the basis of socio-ecological niches of the tribes, and by
then each and every tribe will understand tribal developmental plans and accept it
for their betterment.
S. Mukherjee and U. S. Malik
closely the common charges against globalisation. According to him one of the
agents of transformation, globalisation is an extension of Western capitalism,
empowered by complex market economy, and a sole reason of destruction of undiluted state of tribalism in India.
Socio-ecological elements are helpful to understand state of life and livelihood
of a community. This philosophical input could also minutely describe the societal
stratifications and patterns of inter and intra communities influenced by social
structure, culture, economy, polity and the ecological surroundings. Tribal transformation is not a unique synergy of changes of whole indigenous society. That
means effects of transformation are not homogenous to each and every tribe. Tribal
social ecology perhaps unfolds differentiation in processes and state of transition
among tribes. It is seen that economy and ecology are the two important sections
which are playing key role in transition. So tribe who became landless and poverty
stricken had to live in with a more segregated and mixed culture. On the other
hand, at the same time, a strong societal structure helps a tribal community to
restore their primitive communal system. For instances, Kharia Sabars of Purulia
lost their own habitat and complied to live in outskirt of multi-ethnic villages with
extreme social reproach and economic insufficiency. They don’t have strong social
structure like Santals. Thus the socio-ecological niches of Kharias have been throttled by the opportunists mainly from non-tribal societies. Kharias were hunters and
food gatherers. But due to such extreme pressure, they have been utilized in many
unfair occupations like criminal activities and knowingly and unknowingly still
living with the stigma of criminal tribe. This may further lead to social exclusion
and inhospitable life and living. Educational attainment is somehow restricted to
elementary level. Boys and girls of Kharia Sabars when got their admission to
nearby high school received non-acceptance from other communities. This led to
irregular attendance and further dropouts from higher education. It is also seen
during field visits that to take care of the minors and siblings, even the basic learners have been drop out from elementary education in most of the cases. Actually
transformation is not happening there. Kharia Sabars are dealing with every sphere
of adversity and they are in nowhere situation. Observation of authors also discovered that fruits of development were also not there. A case can be taken to understand this better. It is observed that lavatory system adjacent to their huts under a
government scheme were not accepted by the Kharia Sabars of Purulia as it was
against their customs and culture. They were used parts of lavatory for sitting
arrangement in front a tree. This has shown a clear case of failure of such scheme.
Thus to revive basic life and living of such tribal communities, it is advisable that
before initiation of tribal developmental plans and policies, planners should learn
about tribalism of different tribal communities. In this way policy makers could
formulate separate tribal developmental plans and policies for each and every tribal
community especially on the basis of socio-ecological niches of the tribes, and by
then each and every tribe will understand tribal developmental plans and accept it
for their betterment.
S. Mukherjee and U. S. Malik