Page 35 - DSOC201_SOCIAL_STRUCTURE_AND_SOCIAL_CHANGE_ENGLISH

Social Structure and Social Change

Notes which assures economic superiority to ritual superiority. Since the Sabaras are dependent on Telis
for their occupations, they accepted them (Telis) as their reference group.
If we examine change in the culture of tribes in India, we find six main changes. These are as
follows:
1. The lifestyle of tribals, particularly those who live in or near the urban areas or in the midst of
the numerically dominant non-tribal population, has changed due to imbibing of a large number
of cultural traits of advanced Hindus. Many of their traditional traits have been replaced by
alien traits.
2. The nature of change is such that the tribes are not losing their identity and also their traditional
cultural heritage. They are not being ‘Hinduised’.’However, tribals undergoing the process of
Hinduisation have been pointed out by Bose (1953), Dutta Majumdar (1937), Deogaonkar (1990),
Raha and Debash Roy (1997:153), referring to the examples of tribes like Pati Rabhas (in Assam),
Hos and Juangs (in Orissa), Santhals (in Bihar), Bhumij, Oraon, Munda, and Korkus (in
Maharashtra), etc. Our contention is that adopting few cultural traits of Hindus is not undergoing
the process of Hinduisation. The fact that these tribes still describe themselves as ‘tribes’ and
not Hindus is important in our argument and contention of rejecting the process of Hinduisation.
3. In some parts of India, the tribals have adopted some traits of Christianity also. Nagas, Mizo,
Santhals, Oraon, Munda, Kharia, etc., are some tribes in North East and North West India on
which we find marked imprint of Christianity. The evidence is provided by micro-level studies
of tribals made by Dutta Majumdar (1956), Sahay (1976), Sachchidananda (1964) and Bose
(1967).
4. The changes among tribal people from Chotanagpur working as labourers in tea gardens of
Assam and North Bengal are more visible in their material life than in their religious beliefs
and practices. Those who work in industries have developed individualistic outlook due to the
economic security provided to them which in turn has made them indifferent towards their
traditional life.
5. Agro-industrialisation in the tribal areas has affected the socio-cultural life of the tribals to the
extent that changes in the family structure, marriage institution, authority structure, interpersonal
relationships and weakening of clan panchayat’s authority have come to be observed (Kar,
1981). Trade unions also have much impact on the adibasi (tribal) labourers. Tribal labourers
have organised them-selves as a ‘class’ which has ultimately opened up a wider opportunity
for taking part in active politics. The tribals who work in mines and collieries since long fail to
retain link with their community because of which they are so compelled to adjust themselves
with the rhythm of mining work, that they relinquish many traditional beliefs and social
practices and adopt new attitudes and behaviour patterns. Sachchidananda (1964) has referred
to such changes among Munda and Oraon tribes of Bihar. R. Chandra (1989) has also referred
to similar change in the socio-cultural life of Juangs and Irula tribes in Orissa who traditionally
were accustomed to hunting, food-gathering and shifting cultivation but have now become
settled cultivators and labourers on plantations. They have attained progressive outlook and
have started using modern facilities of schools, banks, cooperative societies, medicare, etc.
7. Discarding traditional practices and adopting modern beliefs and values due to the impact of
modern forces has not always proved functional for the tribals. Many tribes face the problem
of maladjustment. Baiga tribe according to R. Joshi (1984) is one such tribe whose members
earlier were fun-loving and contented, who spent evenings in dancing and drinking mahua,
who owned land but had no demarcated ‘pattas’, whose women wore gold and silver ornaments
without worry and fear but have now become very fearful and have come to be cheated by
people with vested interests. Happiness has given place to suffering.
Thus, it is evident that tribals have changed a lot culturally, socially as well as economically due
to exposure to various forces which having benefited them in many ways have also brought a
number of evils in their communities. Many tribals have come to be deprived of their rights over

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