AIM OF THE PROJECT

This project is an attempt to capture the folkways , mores and tribal way of living of the
people of rajasthan. Rajasthan has been an area of diverse cultural backgrounds and this
project is an attempt to dwell into those specific cultural mores and way of existence of
such unique people and seeks to analyse their uniqueness in the light of current changing
circumstances.

HYPOTHESIS

This paper proceeds on the hypothesis that tribal milieu and mores are unique and the
tribes have succeeded in maintaining those culturally specific institutions even as the
onslaught of modern culture has gone on unhindered in our society.
This paper proceeds on the hypothesis that tribals have been able to successfully manage
the milieu and mores of their traditional institutions even as the unfettered march of the
modern capitalistic society continues towards procurement of greater material benefits.

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RESEARCH METHODOLOGY

The researcher has followed a doctrinal method of study.The researcher has primarily
focused on secondary sources of data and has tried to analyse the tribal mores with
lucidity.

STATEMENT OF PROBLEM
A Comparative study of Importance of customs & tradition in the life of tribal people of
Western India, particularly Rajasthan in contemporary Indian society and their relation
with each other.

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INTRODUCTION
Indian tribal people play a major part in constructing the cultural heritage of India. They
occupy a major part in the history of India as they are considered as the true habitants of
India. The tribal people are scattered in different parts of India and they form a
considerable number of the population of India. The traditional and cultural distinction of
each tribal community has made them distinguishable from each other and their cultural
and traditional heritage add colour and variation to the Indian culture as a whole and form
a compact culture. Indian tribal people reside in approximately 15 percent of the
country’s area. Indian tribal people primarily reside in various ecological and geo-
climatic conditions ranging from plains, forests, hills and inaccessible areas that perhaps
lie dotted in the panoramic Indian terrain.

According to Article 342 of the Indian Constitution, at present, there exist 697 tribes as
notified by the Central Government. These Indian tribal groups of people have been
notified to reside in more than one State. More than half of the Indian tribal population is
concentrated in the States of Madhya Pradesh, Chhattisgarh, Maharashtra, Orissa,
Jharkhand and Gujarat, whereas in Haryana, Punjab, Delhi, Pondicherry and Chandigarh
no community has been notified as a specific tribal group.

Though the tribal people in the earlier eras were not much forward but in recent times
they are seen in some sectors of economical, educational and social development. The
history says that India was the abode of various tribal groups since the commencement
period of Indian history. The tribal people of North east India, Orissa, Madhya Pradesh,
Maharashtra and other states carry their distinctness in culture, festival, costumes, food
habits, and traditions. Some of the tribal clans have adopted Hinduism as their religion

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and a few are the followers of some other religions. The tribal celebrate their major
festivals with great merriment and their tribal songs and dances.

The interesting and novel mode of lifestyle that such Indian tribal people lead, accounts
for a vast section of Indian travelogue. Be it in the sphere of much-retold Indian tribes or
yet-to-be-known tribes, various styles of eating, drinking, working, singing, dancing,
clothing, accessorising, or religious customs, Indian tribal people lead a life of their own.
This distinctness is as if encased and enveloped within a protective covering, that at times
receives massive public coverage.

WHAT DO WE MEAN BY THE TERM “TRIBE”?

According to Oxford Dictionary "A tribe is a group of people in a primitive or barbarious
stage of development acknowledging the authority of a chief and usually regarding
themselves as having a common ancestor. There have been several authors who have
defined tribes in different ways:

D.N Majumdar defines “tribe” as a social group with territorial affiliation, endogamous
with no specialization of functions ruled by tribal officers hereditary or otherwise, united
in language or dialect recognizing social distance with other tribes or castes.

According to Ralph Linton, “tribe” is a group of bands occupying a contiguous territory

or territories and having a feeling of unity deriving from numerous similarities in a
culture, frequent contacts and a certain community of interests.

L.M Lewis believes that tribal societies are small in scale are restricted in the spatial and
temporal range of their social, legal and political relations and possess a morality, a
religion and world view of corresponding dimensions. Characteristically too tribal
languages are unwritten and hence the extent of communication both in time and space is
inevitably narrow. At the same time tribal societies exhibit a remarkable economy of
design and have a compactness and self-sufficiency lacking in modern society.

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Others refer to the tribal society of India as an imperfect segment of the Hindus. Indian
tribal society can be underlined as a social group with strict territorial affiliation,
possessing characteristics of endogamy, with no specialisation of functions ruled by tribal
officers hereditary or otherwise, united in language or dialect recognising social distance
with other tribes.

CHARACTERISTICS OF INDIAN TRIBES

T.B Naik has given the following features of tribes in Indian context:-

 A tribe should have least functional interdependence within the community.

 It should be economically backward (i.e. primitive means of exploiting natural
resources, tribal economy should be at an underdeveloped stage and it should
have multifarious economic pursuits).
 There should be a comparative geographical isolation of its people.
 They should have a common dialect.
 Tribes should be politically organized and community panchayat should be
influential.
 A tribe should have customary laws.

Naik argues that for a community to be a tribe it should possess all the above mentioned
characteristics and a very high level of acculturation with outside society debars it from
being a tribe. Thus term usually denotes a social group bound together by kin and duty
and associated with a particular territory.

Characteristically too Indian tribal society possess their own set of languages, which are
unwritten. Hence the degree of communication both in time and space is predictably
narrow. At the same time tribal societies demonstrate an outstanding economy of design
and have a compactness and self-sufficiency surprisingly lacking in modern city society.
According to Indian aboriginal traditions, the tribal societies inhabit and remain within a

5
definitive and common topography. Members of a tribe possess an awareness of mutual
unity. The members of a tribe always speak a common language. These members
generally marry within their own group, but now due to heightened contact with outsiders
there are instances of tribals tying the knot outside as well. A typical Indian tribal societal
group believe in ties of blood relationship amongst its members. They have faith in their
having descended from a common, real or mythical, forerunner and thus believe in blood
relationships with other members. Tribes follow their own political organisation which
preserves eternal harmony. Religion is of supreme importance in an Indian tribal society.
A tribal political and social organisation is always based upon religion, because they are
granted religious sanctity and appreciation. When speaking of Indian tribal society, their
variety and usage of novelty in every dance they perform is absolutely one of ecstasy, one
of bliss.

MODE OF SURVIVAL / OCCUPATION

An enormous section of Indian tribal societal population depends on agriculture as their
sole way for survival. Some of the agricultural tribes are: Oraons, Mundas, Bhils,
Santhals, Baigas, and Hos. The Toda tribe serve as a fabulous illustration of pastoral
economy. Their social and economic organisation almost always revolves around
buffaloes. They obtain their living through exchange. In some parts of India tribal people
are engaged in shifting cultivation. It is known by different names, like, Nagas refer to it
as Jhum, Bhuiyas call it Dahi and Koman, Maria of Bastar refer to it as Penda, Khond
refer to it as Podu and Saiga call it Bewar. Many auxiliary occupations, like handicrafts
are undertaken in various tribal societies of India. These include basket-making, spinning
and weaving. For example, the Tharu tribe depends upon furniture making,
manufacturing musical instruments, weapons, ropes and mats. The Korw and Agaria
tribes are well known iron-smelters producing tools for local use.

TRIBES IN RAJASTHAN
Tribes of Rajasthan are said to be the original inhabitants of Rajasthan. These tribes of
Rajasthan state comprises of about twelve percent of the total population of the state. The

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major concentration of these tribes of Rajasthan is found mainly in the foothill of
Vindhya, Aravali ranges. Each and every tribes of Rajasthan have contributed with their
unique customs and rituals, thereby making the whole of the culture of Tribes of
Rajasthan are quite enriched. Their styles of making houses, festivals, costumes all bear
witness to the cultural exquisiteness of the tribes of Rajasthan.

The ancient history of the tribes of Rajasthan depicts that during the invasions by Hunas,
Aryans, Sakas and Kusanas the tribal communities survived the attacks and maintained
their cultural and traditional heritage. In order to maintain their livelihood, these tribes of
Rajasthan carry on cultivation, while there are quite a number of tribes of Rajasthan state
who have developed acumen for business and commercial activities.

Just like any other tribal community, these tribes of Rajasthan have adapted to religion
and also spiritualism. Maximum of theses tribes of Rajasthan are the ardent followers of
Hinduism. Sikhism also is quite prevalent amongst these tribes of Rajasthan. Today under
the influence of modern day society, these tribes of Rajasthan also take up religions like
Buddhism, Islam, Christianity, Parsi religion.
Both, the males and female members of the tribal communities of Rajasthan dress up in
the traditional dresses wholly influenced by several factors like climate, economy, status
and the profession, that they are occupied. Festivals, fairs, dancing, music are integral
part of these tribes of Rajasthan state.

Among the tribal communities of Rajasthan, Bhil tribe occupies a major position.
Another tribal community which has got importance among the tribes of Rajasthan is
Gadia Lohar Tribe. At the core of the state of Rajasthan, the Garasia tribes live with its
treasure of cultural tradition as depicted in its superb language, food habits and gorgeous
clothes. Some other tribes that are found in different parts of Rajasthan are Bishnoi Tribe,
Mina tribes, Meghval and Rabari Tribe.

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GARASIA TRIBE
The Garasia tribal community has gained a place of prominence in Indian culture due to
their lifestyle and culture. This Garasia tribal community has got concentration in several
areas of the state of Rajasthan. The Garasia tribal community is considered to be the third
largest tribal group of the state of Rajasthan. The people of this tribal community are
basically concentrated in different parts of this state namely Kotra, Abu Road tehsil of
Sirohi, Bali and Desuri tehsils of Pali districts, Gogunda and Kherwara tehsils of
Udaipur.

I. ORIGIN
As per the history, the Garasias tribes are a division of the Rajput community. The
colonization made the scarcity of lands during the time of the British administration, and
the tribal people were marginalized and started living with the people dwelling in the
forest. The further division was created by the nationalist movement in between the
groups. Among the Garasias, the Bhil-Garasias are the part of tribes who married the Bhil
women to maintain peace and harmony. This tribal community is divided in three
sections namely the nanki niyat, moti niyat and nichli niyat and these sections have
further clan divisions namely Solanki, Mali, Parmar, Raidara etc. The territory of the
Garasia people is called patta and the smallest unit of the villages is termed as hamlet or
phalia.

The word `Garasias` is derived from the Sanskrit word `gras` that signifies the substance.
The history says that after defeated by Ala-ud-Din Khilji, the Rajputs took flight to the
hilly areas of Bhil tribes. The Garasias took control over the Bhil tribes and came to be
known as Garasia tribal community. They have a link with the medieval Rajput
community. Moreover, the Garasia tribes are popularly known as `the fallen Rajputs` and
as per the popular belief is that these Garasia tribes can trace back their heredity to the
famous Chauhans of Rajasthan state.
Some say that the Garasia tribes are the off springs of the Rajput who got married to a
Bhil female. It is assumed that they formerly were `chiefs` who were thrown out by

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several plunderers. As early as 13th century, several hapless Rajput escape to Aravalli
and Vindhya hills. There these Garasia tribes get the opportunity to mix up with several
tribes of the Bhil community.
After sometime, the Garasia tribes crushed the power of the Bhil leaders and their
supporters, settling down near the dense forests and at the bottom of the hills. For
safeguarding the local people and their settlements, this Garasia tribal community got the
land for carrying on agricultural activities. There are many people who even refer all the
Rajput and other landholders dwelling in both Gujarat and Rajasthan states, as Garasia.

II. CHARACTERISTICS
The language of the Garasia tribes is Dungri Garasia language. It belongs to the Bhil sub-
group of the famous Indo-Aryan language family. It has been said that the Garasia
language is a blend of three different languages namely Bhili, Marwari and Gujarati
language. The dialect of the Garasia people is called Nyar dialect or Nyar-Ki-Boli.
Cultural exuberance of these Garasia tribes of Rajasthan is rightly being depicted in
several of its elements. Since the houses of these Garasia tribes are small, a Garasia male
of the household can perform all the household chores on his own. These Garasia tribes
in general reside in one-room houses prepared from mud and bamboo. Nowadays, this
Garasia tribal community has learnt to make flat tiled roofs. There are also few Garasia
tribes who still today make thatched roofs. Houses are usually built on the slopes of hills
with their fields extending out in front. There is as a rule a guest house opposite the house
of the head of the Garasia village. However, there is hardly any meting point for all the
people of the Garasia community.

III. OCCUPATION
Even though the whole of the Garasia tribal community can be divided into several clans,
they seldom maintain unity amongst themselves. In order to sustain their living these
Garasia tribes practice cultivation. However, there is also no dearth of Garasia people
who also work as laborers in the fields also. Needless to say, food habits of these Garasia
tribes too follow the tradition of any other agrarian tribal community of the state. Maize

9
is the staple food grown by all Garasia families. Apart from this, they also add rice, jowar
and wheat in their diet. Many of this Garasia tribal community also consume all the forest
products like vegetables, fruits etc. Rab or rabdi is considered as the well admired food of
the Garasia people. They prepare lapsi, malpua, Churma etc. during their occasions. The
Garasia tribes are mostly veggies and also have got no addiction to various types of
liquors.
The society of the Garasia tribe is controlled by the Panchayet and the village head Patel
takes the major decisions related to the village and the villagers. The position of a woman
is not high in a Garasia tribal community. Like any other patriarchal society, the Garasia
tribal females also are not permitted to possess property. There are also certain stringent
rules that these Garasia tribal women need to follow quite diligently. For example, it is
mandatory for the Garasia women to put veils over their faces when they are present in
front of senior male relatives.
Different duties are allotted for both Garasia males and females. The onus of carrying on
certain domestic duties are fall upon the Garasia women. These include cooking, nursing
the cattle, milking the animals, and also taking care of the children. The men do the
physical labor such as plowing, harvesting, and building the houses.

IV. CUSTOMS & TRADITION

Marriage too like any other tribal community is held in high position. The Garasia tribal
community is permitted freedom in selecting their partners. Young Garasia males
between the ages of eighteen and twenty four generally marry females who are between
fourteen and eighteen years. Another interesting thing is that any Gharasia couple cal
lives together without getting married. However, under the impact of Hindu rituals and
customs, nowadays, this rule of the Garasia tribal community varies in certain places of
the Rajasthan. As per recent survey, it has been rightly find out that only 1 percent of the
Garasia tribal community has taken up the religion of Christianity.

The Garasia tribal community also follows the tradition of "joint family system" in which
the sons stay with their families till the time their own children become adults.
Intermarriage with other Bhil tribes is allowed, and also cross-cousin marriages are

10
severely prohibited. Polygamy is also prevalent in certain cases. For instance a Garasia
male is permitted to have more than one wife, only if his first wife is either sterile or
bears him no sons. Position of widows is really deplorable. There is a popular belief
amongst the Garasia tribal community is that the widows bring bad luck to the whole of
the village community.

Dresses that this Garasia tribal community wears are quite exquisite. Both the males and
females of the Garasia tribal community have developed individual style for dressing.
Several silver ornaments are in fashion. The felames of the Garasia tribal community
usually wear jhulki, gherdar ghagra, and odni. The men are noted for their red or white
turbans which are also called safa or potiyu. The male attire includes angarkhi, kurta and
dhoti. Tattooing is prevalent amongst both the Garasia females.

Just like any other tribal community of the Indian subcontinent, these Garasia tribal
communities too have got orientation towards religion as well as spiritualism. Following
the tradition, these Garasia tribal communities follow animism and revere animals like
their horses, their swords, and the sun. Although till today these Garasia tribal community
has maintained their age old traditional beliefs and customs, the Hinduism has widely
influenced the religious believes of many of the Garasia tribes.

In other words, the religious rituals of these Garasia tribal communities are a blend of
both the Hindu customs and local conventional beliefs. Even though this Garasia tribal
community now reveres myriads of deities and fete holy cows, just like any of the
Hindus, they still stick onto their unique faith in several things like spirits, venerating
ghosts, spirits of the dead, and black magic. They also worship Thakurji, Amba Mata,
Dharamraj, Lord Ganesh, Chamunda, Hawlo, Kalaji-Goraji, Abu and Sitala. They
worship the deity of Bhakar bavasi. They celebrate different festivals and fairs like Holi,
Rakhi, Diwali, Navratri, Akha Teej, Dussehra etc. The main fair of the Garasia tribes is
the Siyawa-Ka-Gormela which is celebrated during the time of Baisakhi Krishna
Panchami in the village of Siyawa of Abu Road tehsil. This tribal community has a rich
culture of tribal songs and folk tales. They celebrate their local, religious and cultural

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festivals with their tribal songs and dances. Musical instruments namely ghoriya, kundi,
harnai, dhol etc. are used with their music in their tribal dances like rayan, ghumer, valar,
mandal etc.

MEGHVAL TRIBE
I. ORIGIN
The Meghvals are also known as Bhambi, which in the local dialect means `drummer`.
Even today people of this community play the `bhamb` or drum. There are various
mythological tales regarding the origin of the Meghvals. The Meghval were originally
associated with tanning and manufacturing of leather articles. The men of the Meghval
community are expert weavers, just as the women excel at embroidery. This community
has hailed from Marwar in Rajasthan but is also found in the western parts of Gujarat
near the Pakistan border.

The Meghvals are considered as Scheduled Caste in India. The Meghvals are also known
by the name of Meghwar and this word is derived from the Sanskrit words `megh` and
`war` connoting the `people who pray for rains`. The humanitarian values and peaceful
attitude of these people make them distinct from the other tribal communities. This
community resides predominantly in Saurashtra region and in Bhavnagar District of
Gujarat and in Mumbai.

II. OCCUPATION
The primary occupation of Meghval community was weaving fabric specially Khadi. But
in present days the people of this community have become concerned about the
importance of education and being educated citizens they are now employed in
Government jobs in cities and in villages. Some of the people are also involved in
agriculture and others in woodcarving and leather working. The people of Meghval
community reside in small villages. The patterns of their houses display creativity and
subtle detailing with mirror inlays and colourful geometric designs. The women of this

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community are known for their embroidery work and wool and cotton weaving. The
embroidery work done by the women of the Meghval community are highly sought after
for the unique usage of colour and the subtle use of red, which comes from a local
pigment produced from crushed insects. The women artisans of Gujarat are reckoned as
masters of the traditional embroidery and Ralli making.

III. CUSTOMS & TRADITION

The people of Meghval community are basically Hindu and are said to be the descendants
of Rishi Megh. The Meghval people are the followers of "pir pithoro" and his shrine is
located near Mirpur khas in Pithoro village.
The religious, social and cultural side of the community is reflected in the costumes they
wear. The people of Meghval community have separated the dressing code for men and
women of different age groups. The unmarried girls wear a `puthia` which is usually
made of red fabric for the newborn child and changes to white on the first Holi, after
ceremonial rites are performed. The `puthia` is embroidered in various styles, like
`kharak`, `suf bharat` or `humrichi` and silver `gota` are also used as edging. Young girls
also wear the `ghaghra` made of cotton, in colours like green, blue and pink. They mainly
prefer to wear `ghaghra` of hand printed fabrics like the `ghand bhal`. Young girls wear a
red, yellow or green `odhna` with `ghaghras`. Popular prints are the `dhanak`, `chunri`,
`reta`, `champabhat` and `kasumba` among others. There is a tradition in this community
to wear a red `puthia` at the time of marriage. This is referred to as the `angarkha` or
`jhabba` and worn with a `minahari` print `ghaghra`. Subsequent to the ceremony the
bride changes into a `kanchli`. Her head is covered with a `bandhani chunri` having
yellow and white designs on a red base colour.

The people of Meghval community display a wide array of variation in clothes. The
married women of this community wear the `kanchli` as the upper garment. Those who
live near the border and have been influenced by the Sindhi-Muslim way of dressing,
wear long `kanchlis`, which reach down to their hips. Those Meghval women who live in
other parts of the region wear a smaller `kanchli`. The sleeves of the `kanchli` are short,
but the arms are not left bare. Bracelets called `chuda` are worn from the wrist all the way

13
up to the shoulder. The `kanchli` seen here is especially striking because of its heavy
embroidery in a variety of colours such as red, blue, pink, yellow and green. The women
wear `kalidar ghaghras` with broad piping. The ghaghra is in bright colours like red and
pink. The women wear a variety of wraps in winter and one of the most popular wraps is
the `reta`, which is an embroidered shawl. A widow usually wears the `puthia orjhabba`
as the upper garment. The `jhabba` is the most preferred and is worn with a ghaghra as a
lower garment. The `odhna` may vary depending on age for example, a young widow
wears a black `odhna` with an orange print, while older widows wear a plain tobacco
coloured `odhna`.

The women of Meghval community are fond of jewelleries and they use then in their
regular wears. Married Meghval women are often spotted wearing gold nose ring,
earrings and neckpieces. The Meghval women wear head ornaments called `bor`, made of
beads or silver, brass ear ornaments called `kudka`, elaborate necklaces called `chandan-
haar` and a nose ornament known as `kanta` on the visible side of which has stones
embedded in it and there is also a spring-like wire. The `kanta` is fixed with a wire that is
passed through the hole in the nose. The nose rings and earrings for women are often
decorated with precious stones of ruby, sapphire and emerald. Other varieties of
necklaces include the `timaniya` made of `chid` or small glass beads and the `badla`,
which is generally made of silver. The `dodia` is a circular silver bangle, worn on the
wrist. The `hirmain`, a solid metal ring, is worn on the ankle all through life.

The dress of the men has a striking characteristic and their dresses are mainly white and
are covered from head to toe. Traditional male attire consists of the `puthia`, dhoti and
`safa`. The `puthia`, worn as the upper garment, is white. The dhoti, also white, is worn
long, usually till the ankles. Sometimes a band is the only covering on the upper body.
The `safa` is usually worn in white or yellow. The men also carry the `gamcha`, a striped
piece of cloth, thrown casually over one shoulder or round the neck. Apart from their
traditional dresses the men in recent times wear `kurta pyjama`. In some places the upper
garment is either the `chola` or the `kurla`.

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The footwear for men is always the `juti`, which is made of thick leather, embellished
with copper studs along the edges.

BISHNOI TRIBE
I. ORIGIN
The Bishnoi tribe inhabits the area around Barmer and traces their ancestry to a saint and
ascetic named Jambhaji, regarded by them as an incarnation of Lord Vishnu, whom they
worship.
An interesting rationale for the name of Bishnoi is that the sect follows twenty-nine
doctrines and `Bishnoi` in the local dialect translates to twenty-nine, like, Bis (twenty) +
noi (nine) = Bisnoi. Their primary occupations are cultivation and animal husbandry. The
Bishnois are strict vegetarians and also ardent protectors of trees and wildlife. Their
environs are always the greenest and felling of trees and hunting are strictly prohibited.
Ten tenets among the twenty nine are directed towards personal hygiene and maintaining
good basic health, seven for healthy social behavior, and five tenets to worship God.
Eight tenets have been prescribed to preserve bio-diversity and encourage good animal
husbandry. The dogmas prohibit the usage of blue colour in clothes as the dye for
coloring them is obtained by cutting a large quantity of shrubs.

II. OCCUPATION
The Bishnois are presently prevalent in the western parts of Rajasthan. Due to the eco
friendly lifestyle, the Thar Desert has enabled the community to dwell in there more
prosperously than the rest of the communities of that place. The people of this
community are teetotalers and normally wear white shirt, dhoti and turban which also
enable them to stave off from the hot dry desert climate. Only one crop of `bajra` is
grown during the monsoon season by the tribal people. The villages where the Bishnoi
tribes reside are easily distinguishable because of the abundance of trees and other
vegetation. The herds of antelopes roaming freely near their homes. The people do their
agricultural works with simple ploughs using bullocks or camels keeping in mind the
eco-system of the desert land. They rear sheep and goats, which devour desert vegetation.

15
They have strong love for animals which prevent them from slaughtering them or selling
any of animal products.

III. CUSTOMS & TRADITIONS

According to their belief, animals are sacred and the protection of animals is part of the
Bishnoi culture. An extremely aggressive race, they fight for wildlife and environment
with a vengeance. The Bishnoi tribe has developed a unique blend of ecological sense
and religious sensibility and strictly follows some customs that bar them from cutting
trees and are also the advocates of peace and non-violence.
The costumes of the Bishnoi tribe display their tribal customs including their sense of
mores. The `puthia`, `pada` or `pothdi` and `odhna` make up the entire ensemble of
unmarried girls. The `puthia` is white with full sleeves and the piping on the `puthia` is
red. The lower garment of the women is called a `pada`. It is made from a blend of cotton
and wool or in pure wool. The fabric is woven in black and white checks and the skirt is
generally referred to as a `dhabla`. Bishnoi `odhnis` display a variety of prints, like the
`rati-chunri`, a red printed `chunri`, the `sundri pakodi` in cotton and the `ludi`, which is
black. The `ludi` is a woollen shawl made from sheep wool and is often embroidered.

A married woman wears a `kanchli` with a `kurti`, a `dhabla` or `ghaghra` as her lower
garment and an `odhna`. The neckline is generally decorated with a small frill and small
bells are attached just below the tuki, drawing attention to the garment and to the
decolletage. Sleeves are worn longer than in other communities and are tight at the hem.
Often two to three pleats arc made at the hem of the sleeve and are trimmed with piping.
The dresses are made with great dexterity for marriage purpose. For the marriage
ceremony a `kanchli` made of `mashru` is preferred. The wedding `lehanga` is generally
pink or red. A red `chhint` fabric in cotton, with white circles and black borders called
`jaleb chaap` is most commonly used for this `lehanga`. The border designs at the two
ends are brought to the front to form a vertical design down the centre of the `ghaghra`.
Sometimes, the `ghaghra` is given a permanent pleat-effect with the use of natural glue,
called `morla`.

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The Bishnoi women wear a great variety of `odhni`. Generally, during the marriage
ceremony, the `pir ki chunri`, gifted by the bride`s mother, is worn. This is a draped
garment, printed in `laung bhat`. A `kajli odhni` or `cha-pal chunri` are also used for the
marriage ceremony. Another `odhni` is the `kangrechi odhni`, which has `bandhej` work
on fine mulmul. The `damini`, an embroidered red `odhna` is also popular. The edging of
an odhna is finished with double piping, generally blue and yellow.

Rickrack and gota are used for ornamentation on the body of the `odhna`. The `odhna` is
draped so as to expose most of the `kanchli`. The older women commonly wear a
`dhabla`, `lehanga`, `and petivali kanchli `and `apakodi ckunri`. Women use the `ludi`
and `lunkar` as shawls. A widow`s dress is similar in styling but lacks ornamentation and
the colours used among them are either plain black for older women and red and black
for younger widows.

The Bishnoi man`s attire comprises the `chola`, the dhoti and the `pagadi`. The `chola` is
worn as an upper garment and is usually made of white cotton. An interesting detail is its
shirt collar, probably assimilated from Colonial India. It also has wide cuffs on its
sleeves. A dhoti is worn as the lower garment and is made of white cotton fabric and is
worn at ankle-length. The men of this tribal community prefer to wear headgears. The
headgear of the Bishnoi men is known as the `potiya`. It is white and worn at all times.
The fabric used is cotton and the men are fond of jewellery and wear `murki` in their
ears.
The Bishnoi tribe is the non violent people who worship the animals as god and maintain
a healthy ecological balance of nature. They are the sheer followers of their customs.

RABARI TRIBE
I. ORIGIN
Rabari or Raika tribe which is also known as Rewari tribe resides predominantly in
Gujarat, Punjab, Haryana, Madhya Pradesh and Rajasthan in India. They are also known
as Desai, Dewasi and Hirvanshi. Traditionally the Rabaris have been the camel-breeders
of Rajasthan. The origin of the Rabaris or Raika tribes is steeped in mythology. It

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narrates the tale of Mahadeva, an incarnation of Shiva, who created the first camel for the
amusement of his consort, Parvati. Subsequently, he created the first Rabari to take care
of the animal. This is how this community of Rajasthan came into being. However, a
more credible explanation may stem from the immense knowledge of the desert that the
Rabaris possess. The name could be a variation of `rehhan` or a person who shows the
path. The community is nomadic and moves from place to place in search of pastures for
their camels, sheep and goats.

As per the story of the origin of Rabari or Raika tribe is that the men of this community
used to marry celestial `apsaras`, the daughters of the gods and due to this reason they
were called "the goers out of the path" or Rabari. This community is said to be the sub-
castes of Rajputs because they are ramified in many clans like Rathod, Solanki, Bhati,
Parmar etc. with Rajputs. These clans are called `Nakh` in Rabaris and are further sub-
divided in `Shakhs` (Branches) that are one hundred and thirty three in number. The
Rabaris are said to be the founder of Indus civilization and the part of Huns.

II. OCCUPATION
The word "Rabari" stands for outsiders and they earned this particular name because of
their occupation. The main business of this community was to raise cattle, camels and
goats. For pasturing their cattle, the people of this community instead of living in towns,
started living on the outskirts of towns and beyond. As per another common myth the
Rabaris are the descendant of lord Shiva. Keeping pace with the modern world, a huge
percentage of the Rabaris have settled down in their original communities, and some are
engaged in commerce and agriculture and many other occupations because of the
development of education in their community.

III. CUSTOMS & TRADITION

Rabari are the worshippers of Mata Devi and they worship her in all her natural elements,
the most popular being the peacock feather and the conch shell. The Rabari in Saurashtra
region in Gujarat are the followers of Momai Mataji. Punj, a community function, is
celebrated every year on Navratri festival.

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The Rabari women are distinct in their appearance and their long, black headscarves that
make them different from others. The women wear ornaments of distinct style though
they are different from the nomadic people. Their dresses and jewelleries reflect their
modest life style in comparison to other tribal women. The Rabaris continue to wear their
traditional garments. Being a nomadic community every effort is made to maintain their
community identity. Hence, the changes in costume over the past several decades seen in
other groups have been slow or almost absent here.

The attire of an unmarried girl consists of a `puthia`, a `pothdi` or `ghaghra` and,

sometimes an `odhna`. The `puthia` can be made with several kinds of fabric like white
`pichodi`, plain coloured poplin and block-printed fabric with small to medium floral
prints. The `puthia` is generally in red, pink, blue or green. `Mashru` or `mem`, a blend of
silk and cotton, is also used in making garments. Mashru is distinctive in its design as it
has stripes in red, yellow and brown. The length `puthia` decorated with gota is used. The
nature of their occupation dictates that the men s clothing is both minimal and functional.

The dhoti of the Rabari man is draped to mid-calf length. The dhoti fabric is `reza` and it
is worn in the `tevata` style. In winter, a blanket is draped for warmth. Headgear is a
yellow or white turban. On festive occasions, they wear red turbans embellished with
`gota` work. Headgear is in the `gol safa` style. It is the older men who usually wear the
white turbans. The more popular colour for the turban is the traditional red. The men
wear the `murki` in their ears and also the `jhela`. The women of this community wear
small gold nose ring and silver and gold chains around the neck with protective amulets.
They also wear simple glass bracelets to bedeck their arms.

GADIA LOHAR
I. ORIGIN
Gadia Lohar is a nomadic community of Rajasthan and this community literally means
`blacksmith in a vehicle`. They are also found in Malwa region of Madhya Pradesh. The
Gaduliya Lohars claim Rajput ancestry and are essentially metal workers. They profess

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superiority to all other nomadic groups. Historically, they were assigned the job of
making weapons for the warrior Rajputs. The Gadia Lohar tribal community derived the
name from their beautiful bullock-carts which are also called `gadis` in Hindi.

II. OCCUPATION
As per the legend, the forefathers of the Gadia Lohar which is also known as Gaduliya
Lohar tribe were blacksmiths in the army of Maharana Pratap of Mewar. After the fall of
Mewar to Mughals, the blacksmiths decided not to return to their homeland and to settle
somewhere else until the restoration of Rana`s hegemony. The people of this tribal group
spent most of their time in the bullock carts. They are buoyantly venerable and are well
built people despite of the hard and uncertainties of their lifestyle. The costumes of the
Gadia Lohar tribal people are the reflections of their culture, society and their living style.

III. CUSTOMS & TRADITION

The ensemble of a Lohar woman consists of `kanchli`, `kurti`, `ghaghra` and `odhna` that
complete the attire of the Lohar woman. The `kanchli` is cut on the same lines as the one
worn by a Rajput woman. It is fastened at the back, around the neck and the waist with
cloth cords. The upper portion of the `kanchli` is profusely ornamented with tinsel,
sequins, mirrors and silk threads. The `kurti` is a close fitting, sleeveless bodice reaching
a little below the waistline. The neckline is finished with piping, which extends down the
centre front opening to form a placket and is fastened with silver buttons. The neckline is
usually quite deep and tattoos on the central part of the chest are visible. The cut of the
`kurti` exposes the entire `kanchli` and a portion of the midriff.
The shin-length `ghaghra` is made up with 60-80 kalis. These are gathered and held
together at the waist by a drawstring belt in a contrasting colour. The hem of the
`ghaghra` is edged with narrow piping called the `guna` and a `magazi`. The colours of
the `guna` and piping, contrast with the main fabric, which is usually a blue block-printed
`pharad`. The Gadia Lohar women are tribal though elegant in appearance and dressing
sense.
The single and married women of Gadia Lohar community wear bright colours, while

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widows wear deep blue, green or black. An interesting custom is observed among the
widows of this community. The central front portion of the `kalidar ghaghra` is picked
up, taken between the legs and tucked in at the back waist. The women use `odhna` and
their draping style is similar to that of a Rajput woman. The `odhna` covers the head and
its borders are appliquéd with tiny silver `gota` flowers. The `odhna` is either plain or
patterned in floral designs.

`Borla` is the adornment of the forehead of the married women and ivory bangles cover
the upper arms and wrists. The women are fond of jewelleries and they use a number of
ornaments to bedeck themselves. They wear nose ring that is called `bhanvaria`, a
`bichudi` or toe ring and silver anklets called `kadula` are worn as symbols of her marital
status. The women also wear a `tabiz`, a pendant believed to ward off the evil eye and a
necklace called the `kanthi`. Their neck jewellery is made from old silver coins, much
like gypsies in other parts of the world.

Tattoos are popular among the Gadia Lohars and believed to ward off misfortune. The
names of lovers and life partners are tattooed on their bodies. The eyes are rimmed with
black and palms are decorated with `mehendi`. They sometimes decorate their teeth with
gold nails fixed on their upper incisors. The hair style of the women of this community is
remarkable and they decorate their hair with great artistry. They part their hair in the
centre and have two thin plaits running along either side of the forehead, in addition to
one at the back. All three are then braided together down the entire length of the hair and
are fastened with the help of a `chutila`, which is made of strings and beaded tassels.

The attire of the Lohar men consists of an `angarkhi`, dhoti and turban. The `angarkhi` is
made from white, unbleached, coarse, cotton `reza`. It is of hip-length and much the same
as other `angarkhi`, is tied on the right-hand side. The full-length sleeves are plain,
ending in short wristbands cut on the bias, which may or may not have slits in them. The
turban is usually tied in the `gol safa` style. Turbans for daily wear are red or yellow and
are white for elderly men. On festive occasions, vivid turbans in a variety of colours may
be worn. The fabric of the dhoti is white cotton and it is usually worn in the `tilangi`
dhoti style.

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Not only the women, but also the men of the Gadia Lohar community prefer to wear gold
`murki` and other ear-rings like the `jhela`. On weddings, they wear a gold or silver
locket on a black thread tied round their neck, which they call a `phul`. Silver bangles
called `kada` are worn on the wrists and, on special occasions, they also wear a hip girdle
in silver called a `kanakti`. A thick silver anklet called `kadi` which is worn on their right
leg.

The men dress their hair in a unique fashion. The older men shave off almost all their hair
except for a lock or two, just over the temples. These little tufts of hair are allowed to
grow into long, bushy whiskers that are visible even under their `safa`. They also wear
long, luxuriant moustaches that almost touch their sideburns. Their footwear is usually
the `juti`.
The Gadia Lohar community carries the ethnicity of their culture and tradition and
reveals the utmost social settings of their community.

BHIL TRIBE
The name `Bhil` is derived from the Dravidian word `bhilawar`, meaning archer. There is
a variation in opinion about the word from which the name of the Bhil tribe came. Some
say that `Bhil` is derived from `billee,` which means bow; some say that `Bhil` is derived
from the Dravidian word `bil` or `vil`.

I. ORIGIN
The members of this community are believed to be the oldest inhabitants of Southern
Rajasthan, which comprises the districts of Dungarpur and Banswara. The Bhils are
traditionally hunters and gatherers and follow a rudimentary lifestyle. Bhil tribe is also
reckoned as the third largest tribe in India after the Gonds and the Santhals.

The Bhils are the inhabitants of Madhya Pradesh and are more prominent in Dhar,
Jhabua, and West Nimar regions. The Bhil tribes are divided into central or `pure` Bhils,
and the eastern or part Rajput Bhils. The eastern Bhils reside in the mountains of central
western India particularly in northern Gujarat, southern Rajasthan and northern

22
Maharashtra. The gallantry of the Bhils has also been mentioned in the Indian legends
like Mahabharata and Ramayana. The previous history of the Bhils is unknown but
according to some scholars they inhabited India before the arrival of the Dravidians. It
has also been assumed that they are amongst the earliest group of people in the sub-
continent.

II. OCCUPATION / LIFESTYLE

The Bhil people are generally medium-sized with dark skin and thick hair. The Bhils are
strong and brave people maintaining simple lifestyle and habits. Though they are
excellent warriors, to earn their livelihood they mainly work as peasant farmers, field
labourers, and village watchmen. Bhili is their dialect which is an Indo-Aryan language.
Their dialect also includes Rajsthani, Gujarati, Hindi, Marathi words, and also some
unique words without any non-Sanskrit elements in it. They are the worshippers of
numerous Hindu deities, chiefly a deity by the name of Raja Pantha. Bhils also worship
crops, fields, water, the forest and the mountains.

III. CUSTOMS & TRADITION

The Bhil people enjoy their culture whole heartedly. Sawang is a popular form of
entertainment among the Bhil tribes. This form consists of story telling combined with
dancing and music with an abundance of drinking. They celebrate their festivals in
honour of their departed ancestors. One of the most famous and important festival of the
Bhils is the Gavri. This is considered as an honour and a duty to participate in a roving
group of performers who enact Hindu stories in village squares throughout their district.
Gavri is enjoyed by the participants and audience alike. As this festival restricts the
female participation in the dramas and programmes enacted in the festival, so the part of
the females is played by the men. The performers are dressed in colourful and showy
costumes. Moreover, a series of acts based on the Hindu epics, tales of the heroes and
villains of Hindu scriptures are played in Gavri and due to this reason this festival is
considered as a religious, even holy event to the people of Bhil tribe. Popular enactments
include the legends of the great goddess Amba Mata, the story of one of the aspects of
Lord Shiva and his wife Parvati. Apart from these they celebrate births, betrothals,

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marriages, Holi, Baneshwar fair and hunting expeditions with great fervor.

The costumes of the Bhil tribes display a distinct characteristic that goes well with the
rustic but ethnic lifestyle. The Bhil woman wears an upper garment called the `kapada`, a
`ghaghra` and an `odhna`. The `kapada` is a short-sleeved cotton blouse, which is held by
cloth ties at the back around the neck and the waist. The `ghaghra` is ankle-length and is
ingeniously turned into a pair of trousers, while working in the fields. A string attached at
the centre back of the hem is passed between the legs through a loop in the centre front
hem and is then tucked in at the back waist, to look somewhat like a man`s dhoti. The
fabric used has a resist-dyed print called `nandana`, often greenish-blue, dark-blue or
black. To the same end, an ornament called the `pejania` was worn on the hands, arms
and legs offering protection from thorns and animals. The women cover their torso and
head with an `odhna` or `lugda`, made of hand-spun fabric that may be block-printed,
resist-dyed or screen-printed. The typical Bhil bride wears a yellow `ghaghra` called a
`piliya`, the colour of turmeric, which is a symbol of purity. The `ghaghra` is worn by
married Bhil-women in printed designs like gulbadan bhat, the halarig-hand bhat, the
ghandbhat and also the minakari and dilpasand.

Bhil women also prefer to wear the `bor` and `jhela` on their forehead. Ornaments are a
part of their dressing. Their ear-ornaments include the `dhimmna` and `oganiya`. The
`hansli`, `haar` and `tagli` are the neck-ornaments that the Bhil women wear. The
`muthia` are a set of bangles worn on the forearms and comprise the `kasla` and the
`kamkada`. `Kaslas` are bangles made of coconut shells embellished with silver bands
and the latter are plain bands of brass or lacquer worn around the wrist. Finger rings
called `beenti`, and `bidi` are made of brass or copper. Married women wear brass anklets
called `pejania`. Toe rings are called `bichiya` and are made of silver, brass or white
metal. Tattoos are very popular and have acquired a certain social and religious
significance. The people of Bhil community use patterns like birds, flowers and scorpions
for tattooing. The usual areas tattooed are the forearms, wrists, forehead, chin, calves and
feet.
The women of this community wear an intricate and complicated hairstyle. Their hair is

24
combed forward, to hang on the forehead and is pleated into an ornamental network that
falls over the eyebrows. Another style is a centre parting with small plaits on either side
of the forehead. These are intertwined with thick red-and-black cords called `lasa` and are
joined to the main braid at the back of the head.

The costume of a Bhil man comprises a turban or `feto`, an `angi`, tunic and a lower
garment called `potario`. The turban is made of a white handspun, hand-woven fabric.
The tunic is made of coarse, handspun, unbleached cotton. It is a full-sleeved, hip-length
garment and has an asymmetrical front with a yoke. It is fastened with cloth ties at the
shoulder and centre front. It has slits on the sides, with a bias edging. The lower garment
is knotted around the waist and the entire length is drawn between the legs and tucked in
at the back. Bhil men also keep a `pacheri` or shawl on their person. The dresses of the
young Bhil boys are different from the mature men of this community. Very young Bhil
boys wear loincloths. They usually do not wear upper garments or headgear until they
marry. At the time of marriage, the groom wears an `ango`, a shin length tunic, which
follows the cut of a Rajput angarkhi. This is worn with a turban and a dhoti.
Like the women, the Bhil men are also fond of ornaments. They wear `murki` in their
ears, silver bracelets called `bhoriya` and a necklace called `hansli`, anklets or `kada` and
silver belts around the waist called `kandora`. The men are fond of tattooing and their
tattoos are different from that of women. They do not prick in the design, but rather brand
their forearms with three to nine circular motifs called `damla`. There is a religious
significance to this procedure, in that tattoos are believed to help the soul enter the gates
of heaven.
The Bhil tribes are considered as a jovial and entertaining community who maintain their
social and cultural echelon in a perfect level by enjoying different festivals with a
persistence of religious beliefs.

MEENA TRIBE
Meenas, Meena or Mina is a caste and community mainly found in Rajasthan, India. The
name Mina is derived from Meen, meaning 'fish' in Sanskrit, and the Minas claim descent
from the Matsya Avatar, or fish incarnation, of Vishnu.

25
Meenas celebrate Meenesh Jayanti in the name of Vishnu on 3 Tithi of Chaitra Shukal
paksha according to the Hindu calendar. The main reference of this belief is based on the
scripture of the Matsya Purana.

I. ORIGIN
Originally Meenas were a ruling caste, and were ruler of Matsya, i.e., Rajasthan or
Matsya Union but their slow downfall began with the assimilation with Scythian and was
completed when the British government declared them a “Criminal Tribe”. This very
action was taken to support their alliance with Rajput kingdom then in Rajasthan, and
Meenas were still in war with Rajputs, carrying out guerilla attacks to retain their lost
kingdoms.
Members of the Meena community are found in the northern part of Rajasthan. Meenas
share the Brij and Matsya Area of Rajasthan i.e.Sawai Madhopur, Dausa, Jaipur, Dholpur
and Karauli districts in Jaipur and Bharatpur region (also the Bharatpur and Bayana
districts) with other communities. They inhabit the area from Jaipur-Sikar in Shekhawati
region and Alwar in the northeast region of the state. They are also widely spread in
Kota, Jhalawar and Bundi. Meenas are also found in north-western Madhya Pradesh. The
Meenas, community of Rajasthan, are an agricultural people occupying one of the most
fertile regions of the state. The Meena kings were the early rulers of major parts of
Rajasthan including Amber (early capital of Jaipur).
Scholars still disagree as to whether the Minas are an indigenous tribe, or whether they
migrated to the region from Central Asia. According to Britannica[10], "the Minas are
possibly of inner Asiatic origin, and tradition suggests that they migrated to India in the
7th century with the Rajputs".

II. HISTORY
In the ancient times Rajasthan was ruled by a dynasty of Meenas which had the emblem
of Fish like the Pandyan kingdom of the south. The Meena kingdom ruled the east of the
river Jamuna roughly corresponding to the modern Jaipur and Alwar (ruler) areas. The
meena kingdom (Fish kingdom) was called Matsya Kingdom in Sanskrit was mentioned
in the Rig Veda.

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In the later days the Bhils and Meenas mixed with the Pardeshis (foreign people) who
were Scythian, Hepthalite or other Central Asian clans. The Scythian mixed Meenas and
Bhils remain as Rajput subclans, while the Meenas and Bhils who were displaced by the
Scythian invaders and Muslims have mixed with the tribal Bhils and form the Bhil
(tribal) meenas.

III. CUSTOMS & TRADITION

Meenas of Rajasthan till date strongly follows Vedic culture. Meenas mainly worship,
Bhainroon (Shiva), Hanuman and Krishna as well as the Devies. Meenas have better
rights for women in many respects compared to many other Hindu casts. Like remarriage
of a widows and divorcees is a common practice and well accepted in their society. Such
practice are part of Vedic civilization.

Hindu law as codified through acts passed between 1955 and 1956 were based on
inegalitarian Victorian English patters of marriage and inheritance and on the customary
practices of some the dominant communities in North-West India, among whom
women’s right have been seriously coded. The practices of the Nairs in Kerla, Meitei in
Mainipur, Meenas in Rajasthan and Jains, which provide better rights to women in many
respects, were presumed to be non-existent or non-Indian. Thus the Hindu codified law is
in many ways a step backward for some communities.

The book by Alfred Comyn Lyall covers the early formations of Meena cast, their
adventures, outlaws, outcast, and refugees generally. The book highlights on the fact of
Meenas groups having Bharman and Scythian ancestors. Where most of the Meenas
preserve the name of the higher clan or Cast from which founder emigrated and joined
Meenas. Some names denote only the founder’s original habitation, while other circle
bears the names of notorious ancestors. However, the Bharmans who joined Meenas are
the one who have from time to time been persuaded or forced by some wild chief or
captain of the pure clans to officiated in a human sacrifice; and that, having thereby quite
forfeited their pure cast, they become degraded , and were driven forth to minister into

27
the tribes beyond the pale. This story must not hastily be set aside as improbable, for the
tradition of human sacrifice was common then.
During the years of invasion, several fresh groups of Meenas have been formed, under
the stress of the frightful famine which desolated Rajputan in 1868. As a consequence
starving families were compelled to abandon scruples of caste and honesty, to steal cattle
and to eat them.

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REFERENCES

 Vidyarthi, Dr. L.P: Applied Anthropology in India : Kitab Mahal Publication.

 Rizvi, S. H. M. (1987). Mina, The Ruling Tribe of Rajasthan (Socio-biological
Appraisal). Delhi: B.R. Pub. Corp.
 Mann, Rann Singh (1993). Culture and Integration of Indian Tribes. New Delhi:
M.D. Publications.
 Brown, Mark (2004). Crime, Liberalism and Empire: Governing the Mina Tribe
of Northern India. Social Legal Studies 2004 13: 191 218
 "Rajasthan: Data Highlights the Scheduled Tribes". Census of India 2001. Census
Commission of India. //www.censusindia.gov.in/Tables/SCST/rajasthan.pdf.
Retrieved 2008-03-31.
 http://www.sociologyguide.com/tribal-society/characteristics.php

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