The Indian sub-continent has been occupied by the early man since at least last two lakh years. There were later waves of migration from Europe, Middle-east, and South-east Asia to India, who pushed the earlier populations to comparatively inaccessible areas, where they were forced to adopt foraging, pastoralism, or at best, swiddening. Thus as compared to other later immigrants, the earlier indigenous population lagged behind economically, socially, and politically. Their population also remained small due to low carrying capacity of their meagre techno-economic condition. This marginalized them in the overall socio-political structure of the country. After independence of India, many schemes, and programmes, of development have been initiated for them but the basic weakness of the democracy, where the number of votes is paramount, is reflected here too. Some of the major indigenous or tribal populations have hogged all the benefits at the cost of their poorer and less numerous brethren.

This paper examines some of the basic issues related to these weaker of the indigenous populations who have remained neglected even under the reign of so-called welfare-state, particularly their economic, political, and social plight, and suggests that drastic changes in major policy related to indigenous population are needed to ameliorate their condition. Just revamping of the implementation of the programmes is not sufficient. The paper suggests that the very definition and system of classification of indigenous population needs to be analysed and restructured for better results.

The objective of this paper is to investigate and analyse the factors that has threatened the socio- cultural existence of the small ethnic groups in the northern plain. A few of these tribal communities are considerably large enough while some others are microscopic minority embedded in the local large communities. The main tribal communities in the northern plains are the Santals, the Oraons, the Mahali, Munda, Malpahari, Palia Koch etc. They are turning into victims of development.

This paper is based on extensive field work supported by some case studies.

An over all socio-economic development is the prime motive of the government of this new nation state. So, more and more land is being taken under plough, new industrial estate/parks are coming up in the forest zone. Jungles are being rapidly cleared for the interest of modernization and development. As a consequence of deforestation the jurisdiction of the tribals are quickly shrinking and obviously the traditional life style is disappearing.

They are gradually loosing the solitude of traditional Jungle life, the scope of hunting games and collecting fruits and vegetables from nature. Above all they are loosing their traditional religious rites and beliefs-animistic ideas and objects, role and functions, spiritual stand and forgetting popular ceremonies and festivals observed through generations.

Culture and market-propelled development linkage, i.e. commercialisation of cultures, precisely coinciding with globalisation, is projected in various quarters as a factor of its erosion. But the paper argues that commercialisation of culture would rather preserve its diversity, for by nature culture is dynamic; and there is no empirical evidence available where its status quo has been maintained. Hence commercialisation of culture is consistent with its dynamic nature and in addition, makes it a source of income. This new role of the culture, it is argued, would not allow it to be eroded to a disadvantageous position in a competitive market situation. The paper is an attempt to examine the above proposition critically in the light of evidences from Arunachal Pradesh, a tribal state in Northeast India, where the cultures of the communities have got exposed to market forces of development.

In this process of social transition, health care has undergone changes from magic, witchcraft, tribal healers, religious practices, traditional remedial measures to a discipline of science; from individual art to a discipline of social science, from individual care to total social care and from local to world market.

India has a glorious and well defined system of indigenous health care system but its practice was by no means uniform and the body of knowledge incorporated in it was not really systematized. It was most often within the reach of limited , restricted and dominated class only.

Tribal life in Manipur changes dramatically in Postcolonial period. The conversion to Christianity, advent of modern education in the hilly region of Manipur brought a change not only in their social systems but also in their worldviews. When India attained Independence, Manipur also regained her sovereignty in 1947. Manipur became part of India in 1949. There are several provisions of safeguards of tribal peoples in Indian Constitution. Many tribal policies and programs have been taken up by India and States.

The rates of change among the tribal peoples of Manipur are not similar. Some larger tribal communities are more capable of adapting to the changing socio-economic conditions in postcolonial periods. But, one thing is common to all these tribes; these societies become more and more stratified over last 50 years. The tribal middle class is becoming more prominent in entire State politics and pan-Manipuri society.

The tribes are either grouped together into two major categories, the Naga and the Kuki, in colonial administration. On the colonial foundation, the emerging tribal middle class plays a new identity politics beyond the ethnic identity. The middle class tries to inculcate a new sense of 'super-tribalism' in order to fight the dominant ideology in the State.

In the contemporary situation, the definition of tribe and its implications need to be addressed. Considering the politics of tribes (tribal middle class), the directions of tribal development and question of national integration or economic integration should be re-assessed.

India is a multicultural country and believes in Unity in Diversity. This paper will focus on presence of so many communities in transnational North Bengal consists of many indigenous communities.

Some models from World View of indigenous communities are to be discussed here:

Koch-Kamboja Model;

Kashmir-Tibet Model and Tibeto-Myanmar belt;

Himalayas and sub-Himalayan Model;

Pundrabardhana-Bogra Model;

Aryan innovation;

Rajbanshi social fold;

East India Model;

Bengal Delta Model;

Deccan Model;

Extreme South of Indian Peninsula;

Ancient Trade route;

Shahi Model;

British India and incorporation of foothills and lower hills from Sikkim-Bhutan Himalayas;

Gorkha people;

Adivasi People;

Formation of Tea estate, Irrigated settled agriculture, Urbanization and notion of Indigenous statehood;

(and) Role of Church and Ashrama.

These things are to be discussed here.

Chhau dances represent an interesting blend of folk, tribal classical elements. Like the classical dance, that is a certain amount of codification but the dances retain great spontaneity, their moments paintings images from everyday life. There are three schools of chhau dances such as Saraikela, Manbhum and Mayurbhunj belong to the neighbouring State of Jharkhand, West Bengal and Odisha.

All style of Chhau dances are represented at the spring festival in the month of chaitra which is a ancient tradition that plays a vital social and religious role in the life of region. The mask is an integral part of the Chhau dance. The mask are made up mud, pulp and beautiful feathers. These masks and made in Purulia district of West Bengal. These masks are important part of the Chhau dance particularly of Manbhum school of chhau dance. In Jharkhand, there are two forms or schools of Chhau dance. One is of Saraikela school and other is Manbhum school. In Jharkhand, Manbhum school of chhau dance is practiced in Pannch Pargona area of Ranchi district.

Forest dwelling tribal people and forests are inseparable. One cannot survive without the other. The conservation of ecological resources by forest dwelling tribal communities have been referred to in ancient manuscripts and sculptures. The colonial rule somehow ignored this reality for greater economic gains and more probably for good reasons prevalent at that time. After independence, in our enthusiasm to protect natural resources, we continued with colonial legislation and adopted more internationally accepted notions of conservation rather than learning from the country's rich traditions where conservation is embedded in the ethos of tribal life. The modern conservation approaches also advocate exclusion rather than integration. It is only recently that forest management regimes have in their policy processes realized that integration of tribal communities who depend primarily on the forest resource cannot but be integrated in their designed management processes. It underlies that forest have the best to survive if communities participate in its conservation and regeneration measures. Insecurity of tenure and fear of eviction from these lands where they have lived for generations are perhaps the biggest reasons why tribal communities feel emotionally as well as physically alienated from forests and forest lands. Jharkhand state, the name itself suggests the presence of dense forest. Today, the estimated forest cover is 29 % of the total geographical area of the state, with many districts having more than 35 % area under forest cover.

The indigenous population of Jharkhand state in India, that comprises of about 78-80 % of the total population of the state is basically dependent on agriculture and natural forest produces both major and minor for their livelihood and subsistence, also called as Forest Dependent Population . The demography, socio-economic and socio-cultural institutions of this mass is becoming endangered day by day and is almost on the verge of extinction for many groups since the inception of industrialization, urbanization, erection of dams for hydro-electric projects and open cast mining etc. in the name of modern developmental projects in the area. The hamlets, agricultural lands of this mass is being acquired for the above purposes and the forests are also being disturbed. They are paid a token money as compensation and are made homeless and landless. The mass being mostly illiterate and unawared about the urban society are not in a position to rehabilitate them in this situation and are put at cross-road in inhospitable condition.

India has the largest tribal population of the Africa. More than seven hundred tribal communities live mostly in forests and hill tops which are spread over length and width of the country. There have distinct culture and the habitation but they have been facing cultural crisis so far the existence is concerned. Impact of neighbouring cultural groups and the infiltration of the outsiders into the natural abode which they have own since the time immemorial is adversed to their natural dwellings.Their district cultural system has passed through ages. It's a natural instinct of change within their cultural system but the external impacts have been creating adverse situation, not consonance to the tradition. The mega dams and industries are being established within their habitat, which are resulting more confusing stir of cultural attainment. Things are to be locked into carefully so that they should not lose their district culture.

Every community, either it is a big or small has its own socio-cultural system for the governance of the society to keep the community people in order. Parha is the largest social organisation among the tribal and indigenous community people such as Oroan, Munda & other community which are inhabited & living together for centuries. Impact of one culture over other is the continuous phenomenon. The Parha system has its territorial jurisdiction which includes a number of villages which appears to be the traditionally grouped to form a Parha . there are so many Parhas in community groups which have adhered the faith on this system. It has the socio-culture importance and people have faith on the governance of the Parha. The governance of Parha is the socio-political nature. The political judiciary and bureaucratic governance, decision making process and punishment are the traditional features. The traditional system has began to loose ground due to the impact of Panchayat system promulgated by the Govrnment Panchayat. Traditional and governmental panchayat have contradiction in many ways. These are the things to be studied carefully.

India is a vast country where people of different language, religion, tradition and culture are living together and sharing their way of life since many decades. In such a multidimensional panorama India is presenting a unique and worldwide culture in the form of Indigenous people.

The indigenous people who are known Indian Subcontinent as Adivasi, Girijan, Vanavasi and officially Tribes or Schedule Tribe are living in this holy land from ancient period. In their long journey of evolution they have shown exceptional cultural heritage that can clearly visible in their living styles, thoughts, believe, language. This is the cultures that have given separate status to Indigenous people.

With the passing time many things have changed in Indigenous people of India. Those changes have not occurred in one or two fields but it jolted the whole structure of Indigenous people of India and with these changes cultures of these people have suffered more than anything else.

Through this paper I would like to study the changing identity of the indigenous people of India in respect of their material culture. How, the material culture changed and how it changed the identity of Indigenous people of India. I would also like to throw light on the factors that are responsible for those changes and how the indigenous people of India are trying to save their identity with changed paradigm.

The Kandha believes- "The success of any human attempt depends on the 'Supernatural Power'; who controls of everything". Studies reveal that, since time immemorial conservation of natural resources has been an integral aspect of many Indigenous Communities all over the world. It is also observed that many traditional ethics of tribal people, directly or indirectly protect forest patches by dedicating them to the local deities. Such forest patches are referred as 'Sacred Grove'

The Sacred grove is an abode of deities who remain inside the grove and cares the villagers, animals and plants. The Sacred groves characterised with a number of medicinal plants have therapeutic substance and each part of the plants are used by the tribe traditionally for cure of various types of diseases and therefore it need to be properly documented before their extinction. This is mostly associated with their culture and their folk tradition. This knowledge is not confined to the tribal healers only but each tribe has their own faith and handed over such tradition to subsequent generations. The Kandhas are very keen to preserve them for their sustenance. The knowledge of medicinal plants in the Sacred Groves of the tribe may also be used for their sustainable development as well as its wide universal applicability.

Abstract

Nomadic communities are facing tremendous circumstances in this period of fast economic changes and globalization because of the fact that their indigenous arts and popular activities are not attracting the public for its amusement, entertainment and humour. Such arts and skills are becoming extinct day to day in Indian subcontinent. It directly related to their livelihood security and survival. Such communities which are mostly dependent on their arts, skills, dance and acts are 'self-employed' persons known as folk artists. They create self-employment opportunities due to display of such arts and shows among the public. Now in present times, due to availability of electronic media and multimedia technologies, the people are more accustomed to formal means of entertainment rather than to depending on informal means of recreational activities shown by such born artists. Here the examples can be given in the case of Nats and Saperas of India and in western countries as in the case of Gypsies.

Due to the impact of their culture on the wider society, they are engaged in socio-cultural activities as acting as the singer and playing on musical instruments as harmonium and sehnai to create seasonal employment for them.

No financial assistance to promote their shows is provided to them. The state should revise the cultural policy according to the needs and demands of such people.

There are about 7000 communities in the world recognized as indigenous people. They are having some special salient features which make than unique. Among them Santhal Pargana division is one of the most populated and famous indigenous group. They have still caped their cultural identity language, folklore and folkdance. One can easily recognized them as and indigenous community by observing their day- to -day life as well as performances of Socio-religious function. Their Socio-Cultural and religious life is quite different to so called advance cultural group of society, they practice self contained , self sufficient and autonomous subsistence economy.

The indigenous people including the santhal of the study also where happy in their ecological and Geo-climatic. But in the present situation their vast treasure is facing as crisis of identity due to involvement of internal and external factors. Now it has become the most attractive view for the Anthropologist in particular and social Sciences in general. So that their treasure may not reach in the cross-road.

Here the author has tried to explain the entire subject matter of the theme international seminar by citing the example of the Santhal tribe in this way. We can easily Understand the richness of indigenous culture and identity India and hence it is essential to remain flourish in the same identical form throughout the country.

The Kandha is the aboriginal, homogenous, culturally firm and mostly believe on magico-religious health care practices. They reside mainly in the Kandhamal district of Odisha, India. The indigenous knowledge on health care is deeply rooted in the tribal culture which induced them to survive and live in their own style. Different types of traditional healer are the potential resource of their health care system. The healers generally used as alternatives to access the tribal health. The health related folklores used by these healers can be construed a model for this purpose. In the existing ecosystem the Kandha uses different parts of the plants for their treatment, food supplement, nutritional health and to improve immunities to prevent various diseases including reproductive health which is largely neglected by this community. However, inspite of modern treatments and ample scope to avail various Government programmes, the Kandhas are averting to avail such practices due to socio-cultural beliefs, religious faith, economic issues, and non-parenthetic attitude of the medico-practitioners. This research paper highlights some of the practices and major issues relating to reproductive health as well as to understand their mind-set.

The tribal people of Odisha, living in primitive condition for centuries and keeping them in isolation, they were almost unaware of the rapid change taking place in the plains. For the last fifty years the entire tribal population of Odisha has been exposed to a number of external forces - urbanization, industrialization, modernization, etc. These outer forces affected the socio-cultural life of the tribal people. Some of the good characteristics of the tribal society such as love of nature, attachment to land and forest, community feeling, sociability, hospitality, language, rituals, celebration of life through feasts and festivities are more or less affected due to socio- religious, economic and political influences.The general trend in India after independence is that the tribal people should be assimilated with the non-tribal society. This process of assimilation has affected the cultural aspects of the tribal people. The changes have definitely come in the life- style of the tribal people. But in the matter of changes , there are variations. Some of the tribal people are found to be quite progressive while a few small communities are still in a primitive stage. It is rather mixed phenomenon- changing and not changing. A balance must be struck between progress and the need to protect the environment and the interest of the tribal people without destroying their cultural values.

Culture is the some total of people life style, which has been inherited from ancestors but due to impact of various dement cultural groups indigenous cultures have to face a consequences of change from indigenous form to a mix form. There has been a continuous interference of various cultural groups in the region Jharkhand Chhattisgarh, Orissa etc. of eastern region of India. The Hinduism, Christianity & other forms of religious & cultural traits are in contacts of Indigenous & tribal population. The process of acculturation takes place, though the tendency of retaining their own culture among the Indigenous people is no doubt appears to be healing.

The present study will bring forth the various factors responsible a change of Indigenous culture.

In plateau region of Central India, particularly in Satpura and Vindhya mountainous ranges, more than a hundred of different clusters of rock shelters and caves are marked with prehistoric rock art. The rock art available in the entire region may further be classified into three major successive periods. The imagery initially began with hunting - gathering phase which is gradually succeeded and overlapped by the dominating pastorals and in final phase battle - scenes and its varied manifestations are thematically predominant. Such visual document is an ethnic memory on conflict and struggle that the indigenous communities had encountered during early historic period. Such visual memory of conflict is viewed by elites as historic evidences in support of the hypothesis on Aryan invasion and Aryan - Non Aryan clashes. Such idea o0n societal conflict has generation - wise created a prolong rivalry between different opposing and contrasting ethnic entities such as tribal - non - tribals, between lower caste and higher caste and indigenous dalits against colonial invaders. Such contrasting and bipolar ethnic entities claim those evidences of visual imagery as basis in support of social hierarchy resulting in animosity. Such ethnic view and rivalry significantly influences the modern political system and communal rivalry in contemporary India. A critical assessment of the tangible visual narratives explain the myth as unjustified, biased and baseless. Such assumed view of social fragmentation and ethnic rivalry threatens the integrity and social fabric of the nation.

The contemporary discourse on tribal identity revolves around two domains- political economy and socio-cultural. This debate on tribal identity is closely related with the issue of development and its impact on various aspects of tribes in India. Since Independence, the policy of integration was followed for tribal development. This policy, rather an ideology propounded by Jawahar Lal Nehru focused on tribal development without affecting their indigenous culture. But, the forces of development and later globalization have taken a heavy toll on the socio-cultural identity of tribes. In the context of India, tribes were always a part of civilization and were never completely isolated but the policy of rapid development left no time with these tribal groups to cope-up and eventually instead of being a part of development, they became a victim of it.

This paper tries to understand the forces that has affected the identity of Gonds. Impact of local caste and religious groups is seen on their lifestyle. Besides, mightier forces of globalization has resulted the settlement into a melting pot where group identity is lost at the hands of more unifying global identity. The debate further incorporates the interaction of Great Tradition and Little Tradition that resulted into parochialization of dominant cultural forces. This is not just a cultural phenomenon, but a psychological one as well, that has resulted into conforming to the dominant ideology at the cost of indigenous traditions which also have some economic consequences in the form of more spending on festivities and life-cycle rituals.

The NREGA Act 2005 was implemented by the Government of India For the upliftment of financial condition for the people living in the rural areas. The NREGA Act is now known as Mahatma Gandhi National Rural Employment Guarantee Act (MNREGA). Its aim to enhance the livelihood security of the people in the rural areas by guaranteeing One hundred days of wage employment to the adult members of every household. Through the process of providing employment on works that address causes of chronic poverty such as deforestation, drought and social erosion, the Act seeks to strengthen the natural resource base of rural livelihood and create durable assets in rural area. Hailing the MNREGA as the first legal entitlement for the poor towards the right to livelihood. It has highlighted the aspects of the right to apply for the demand, choose work, a clear schedule of rates and unemployment allowances in case work is not provided and transparency in proceeding with regular social audits.

This paper is based on the field experience on the indigenous people of Bishunpur area at Gumla district in Jharkhand. The land in Bishunpur is highly dissected and has rough terrain. This matter is fruitful discussion on the people for uplifting the living standard as well as Socio- cultural life. In this area major indigenous group is Oraon and other tribal groups such as Kherwar, Asur, Birhor, Birjiya, Mahli, Chick Baraik, Raj Gond, Munda, Lohara & Karmali tribes. Due to this Act the tribal culture is changing.

Tribal culture is no doubt at the verge of drastic change due to various reasons, such are impact of various cultural gramps & change & upbringing of their own system of belief& faiths & is also offing practices within the cultural fold.

There have been continuous interactions of Christianity, Hinduism & other cultural groups. My study is confined to Ranchi district of Jharkhand where almost all the 32 tribes are inhabited. Though each tribe has its own socio- cultural identity but due to influx of other community groups in their habitat, their cultural identity has been loosing its ground rather melting. There may be causes of melting which need to be studied in terms of safeguarding their interest because they are part of the human population of the developing stage.

This research papaeris based on the field study of the socio-culture change among the Santal of Mechua village of Potka Blocl under East Singhbhum of Jharkhand. The total number of Santal family resides here is one hundred fifty. Santal have rich culture and tradition from the ancient time they have their own culture and tradition. Now a days due to acculturation and culture contact.Their culture tradition, religion, rituals and customary law changing rapidly.

Other caste and religious group came settled here due to the impact of industrialization Santal are very much influenced by them. Due to this the Santal are even not enjoining thyeir tradition festivals with their folk songs and musical instruments. This is the impact of modernization and urbanization for why their living style, food and drink, clothes, ornament are being changing. Due to the contact with several religious groups they are forgetting to worship their own traditional socities such as Orag Bonga, Dwar Bonga, Thakur Bonga. Now they are worshiping other Hindu dieties also. As the day progress the role and values of cultural institutions like Sarna (worship place), Akhra (common dancing place) and Youth Dormitory (Socio- cultural training center for the youth both male and female) have decreased among the Satals.

The present work is an attempt to understand acculturation taking place among the tribes of Jharkhand under the influence of Hindus. The non converted tribes are following animism along with Hindu customs and practices. The level of contact with the Hindus detremines nature of impact on the tribes. It has bearing on different aspects of tribal rite de passage. The Hindu impact on the tribes seem well tolerated but has given rise to identity crisis on the part of the tribes. They now want to be called Sarna follower as far as their religious identity is concerned. Political battle on thses lines is in full swing and has assumed social significance. Hindu organisations, in various capacities, are also working in Jharkhand to boost thier impact on the tribes.

The indigenous cultural heritage once lost can never be restored. Unfortunately, the struggle of the Jharkhandis which gave a birth to the state of Jharkhand is completely ignored by the politicians. Only the governments are changed but the human factor is never considered. In India the rapid modernization has become a slogan in thinking of the leaders. The idea of creating the state of Jharkhand was to create a model state where the cultural heritage of the Jharkhandis and the richness of the indegineous people would be protected, preserved, maintained and modernised in the traditional way. This model could have been used for other tribal regions of India. What has happened to the political decision makers? Why anthroplogists are not asked for their scientific advices?

In India Jharkhand state is located in the north eastern region where the Indigenous Knowledge which is the part of their culture is very significant. The medicinal plants, roots & minerals are having property of curing capacity of many diseases and physical disorders. This has become the part of the life of the indigenous people. Pathological treatment is still unfamiliar among them. Traditional belief and magical practices of various kind and mantras are also invoked in the life of indigenous people to cure most of the fevers and diseases. They enjoy the privilege of knowing the secret of nature and other things involved in the destiny of human beings. These kind of intellectual property rights may face a major consequences if the patent law under the Globelization dynamics will be invoked in the area of Indigenous population, needs to be studied .

Chotanagpur Plateau is the cluster of different Indigenous groups. There are 32 tribal communities & equal numbers of indigenous communities, which have been living since time immemorial are the cultural system of tribal & some other communities have witnessed the process of acculturation Inhabited. The Intermingling of community groups of different roots have developed the congregation as well syncretism in their life style. The cultural determinant of different Socio-Cultural back grounds a Appear to have converged to a great extent, even if they are they still have their system of cultural & religious practices at the process of self-upbringing. The side by side process of acculturation needs to be studied at large.

In this research paper traditional knowledge of agriculture and related magico- religious practices of the Sauriya Paharia is been elaborated briefly. This tribe is totally based on Nature. They practices shifting cultivation with older technique. For this at first they clear forest and accumulate plants and shrubs in the ploughing land. There-after they left it for one and half month until the plants and shrubs not get dry. Then shrubs and plants burned by using fire. There after the ashes spreads on the ploughing land and it works as a fertilizer. It increases the fertility of land. When first rain falls on the earth, the Sauriya Paharia start digging the land by digging stick and cultivate millets and other seeds under the earth. They practices their traditional knowledge of cultivation seeds, digging land, crop-cutting, storage and other agricultural activities. Before all these activities they do worship of their God & Goddess. They also do magical activities regarding agriculture.They also do "sacrifices of animals" to win the blessings of deities and to make them happy.

This research paper is based on the field study of "Pusaria Bita" village of Rajmahal hill range of Santhal Pargana in Jharkhand of India.