Birjia Adivasi
The Birjia Adivasi inhabit in the districts of Lohardaga, Gumla, Ranchi and Palamu districts of Jharkhand State. In Palamu they are found in Barwadih, Garu, Mashna Tanr, Bhandaria and Balumath blocks. In Ranchi, they are found in Bishnupur of Ranchi district, Raidih of Gumla district and Senha and Kisko of Lohardaga district. They are also found in Simdega. They are still dependent upon the natural resources of the forest. They inhabit in the deeper and denser forest areas and inaccessible agricultural areas. Now a day, they are more or less settled in the villages and have given up the practice of shifting cultivation they have some small land holding on which they practice plough cultivation.
Culture
Birjia villages are situated on hills or on plains below the hills. The hill villages have less number of families but, plain villages have more number of families. They erect houses with bamboo, wood, bushes, mud, leaves, grasses and tiles. In hill villages, the houses are tri-angular or rectangular in shape. They do not have widows. There is a little gate to go in and come out. In plain villages, one finds wooden gate. They lock the door when go out for work they have wooden racks.
Inside the Birjia house one finds earthen pots. Metal pots, thali, lota, katora, tumbler, came, tasala, etc. for cooking, serving food and storing grain and water. They have different typed of baskets, tray, broom, rope carpets rope baskets.
They have hunting, fishing and agricultural implements. Dhol, Nagara and flute are their musical instruments men wear Dhoti, Ganji and Gamacha, Women Wear Sari, Saya and Blouse, Boys wear Ganji, Paint and Shirt, Girls wear Frock, paint and Salwar suit.
Birjia women are found of ornaments. They wear ornaments in wrist, finger, neck and ear. The ornaments are made up or steel, brass, bronze, thread, glass etc.
Family
Birjia family is patriarchal. The head of the family is father. The family is nuclear in structure. It consists of father, mother and unmarried children. The children establish separate house offer marriage.
The husband-wife relation is very cordial, cooperative and compromising. They live together, discuss together, work together and share all types of familial responsibilities. For smooth functioning of the family they follow the division of labour. They wife is expected to perform household work and cook food. The husband is supposed to perform work like ploughing, climbing on trees for plucking fuelwood, fruit and flowers etc. But the division of labour is not like water tight compartment. The husband also knows cooking and the wife also knows doing work in the field and forest. Both work as Reja-Koolie to earn wages. The husband and wife discuss the matter and take decision with mutual consent. The relation between husband and wife term bitter when any one develop extramarital relation, shows negligence of familial duties and cruelty. When conflict arises, attempts are made by relatives to reach at a compromise. But when compromise does not arise, then divorce is allowed.
The parents-children relation is also very sweet. The parents love their children very much. They try to fulfil the wishes of the children within their economic limit. The reward and punishment to children are absent. The maximum punishment given to children is scolding. Beating and physical torture are rare. The children, too, love their parents very much. They co-operate their parents in household chores and other kinds of work.
The relation between siblings is also generally sweet being the children of the some parents; they eat together, play together, work together and eat together during childhood. In younghood, they establish separate families after marriage. But the love and affection for each other is not weaken. The brothers live in the game village and sisters live the hose to live with their husbands. But they maintain relationship by reciprocal exchange of visits, invitation, foot items, gift, and presentation etc. on the occasions like birth, marriage and death.
The Birjia maintain a good relation with the families of lineage, clan and tribe by reciprocal exchange of visits service, invitation, beast, gift, presentation etc. they also have good relation with tribes of the village. Family is the unit of maintaining social relation. It is the unit of cultural, social, economic and political activities. It is also the unit of production and consumption.
Marriage
The Birjia practice monogamy. But, bigamy and ori-gami also take place in a certain situation. The barrenness, widowhood etc. provide accession for bigamy and levirate marriages are also allowed.
The Birjia acquire their marriage mates by means of bride-price, service, elopement, Raji-Khushi, Golat etc.
At the time of marriage, the rule of tribe endogamy and clan exogamy is followed strictly marriage is held between the boy and the girl or the same tribe but of different clans. They Birjia are divided in to different totemic groups such as senduria and telia. The senduria use vermillion in the solemnization of marriage. The telia use oil at the time of marriage. They are also divided in to Dudh and Ras Birjia. For Ras Birjia eating but is a taboo. They are exogamous groups. At the time of marriage, the custom of the bridegroom is followed by the bride incase of inter tribal marriage and intraclan marriage, the persons are ousted from the community. But they can be readmitted after paying feast seven times to the community members.
For the purpose of negotiation, the father of the groom approaches the father of the bride. At the time of negotiation, bride price, dresses and ornaments of bride, tresses of bride’s parents, brothers and sisters and rice, pulse, vegetable or meat to serve the Barat Party are discussed. When the father of the groom agrees to meet all demands of the bride’s father, the marriage is declared settled. The Baiga priest is requested to fix the date of the marriage.
On the day of marriage, the groom wears new dresses after performing purifactory bath. The female kin perform white magic by spraying sunfried rice for the selfare of the groom. The groom sits on bicycle or rickshaw or palaki. He is accompanied by his male relatives in the form of Barat Party. The members of the Barat Party share feast and Handia before making departure when the members of the Barat Party approach in the village of the bride, the male relatives of the bride accord them warmed come by shaking hand and embracing each other. They are brought at a suitable place for a night halt. They are given water to wash hands, feet and face. Then they are served fried gram, with handia in hospitality.
The groom is brought by a seat decorated with leaves and flowers. The bride is also brought there. The bride afters a flower bead in the neck of the groom and the groom offers the flower beat in the neck of the bride. It the Birjia is senduria, then the groom puts vermillion in the fore head of the bride and the bride repeats in for her whole life. In case of Telia, section, oil is put in the forehead. The female kin and companions of the bride make clapping. They sing song and perform dance. After the dance, all members of the Barat and the Sarat parties share the feast and handia.
In the morning the vidai of the bride and the groom is done with new dresses, gift, and presentation and food items. The members of the Barat party are also offered Handia and break fast at the time of vidai. The members of the Barat and the Sarat party embrace each other before the vidai.
When the groom along with the bride reaches in his house, his female kins accord a warm welcome to the couple. The bride and the groom are brought hereby the abode of the family deity for seeking blessings. They also seek the blessings of all elder present there. Then all share the marriage feast and make departure for their respective residences.
The bride stays in the house of father –in-law for a week. Then she goes back to her mayake. After a year, the groom goes to bring back the bride. Now they live in a separate house for leading a family life. They reproduce children and work hard to run the family. Thus, they entire in to familial life. In the Birjia, marriage is held when they boy and girl attain the age between 15 to 25 years.
Kinship
In the society of the Birjia, Kinship is a system of relationship based on parentage and marriage. They believe that the flood of father and mother flow in the body of children. They trace their descendent from known ancestors. And form a live age group. As the members of lineage group have common ancestor, therefore, they are treated as consanguine and cooperative kin groups.
The Birjia have patrilineal lineage system in which only male descendants of male ancestors are included. The Birjia are divided in to two broad clans, namely the dinduria and the Telia. The clan is also a consanguineal kin group.
The blood relation is continued through the marriage and reproduction. It is true that blood relation is present right from the birth of an individual but it is transmitted from one generation to the other through marriage and reproduction of children.
The marriage binds not only the bride and the groom as husband and wife, but it creates a set of relationship. The bride is attached to the all members of grooms family and maternal and paternal kin. Similarly the groom gets attached through the family members and maternal and paternal kin of the bride. The family members, paternal and maternal kin of the bride and the groom also get attached to each other through kinship. Thus, the marriage binds not only brides and grooms, but it binds together several families related to the bride and the groom.
In the Birjia, the inheritance and the succession are patrilineal. The property of the father is inherited by the sons. Of the couple has no son, and then property is inherited by husband’s brother’s son. The girls do not get property in inheritance. They get maintenance before marriage. After marriage, they maintain relationship on receiving invitation to participate is birth, marriage and death.
The Birjia use classificatory as well as descriptive kinship terminology. When a group of relatives are termed by the same kinship term, this system is known as classificatory system of kinship terminology. But when a particular term is used for each relative, it is called descriptive kinship terminology.
In the society of the Birjia different kin behave following the rules of kinship usages. The rules related to the behaviour of kin are avoidance. Joking, and Takenonymy. Sas-Damad, Sas-Putoh, Sasur-Damad, Sasur-Putoh, Bhawai-Bhaisur, Jethala-Bahnoi, Jelhata-Jija etc., behave following the rule of avoidance. But Jija-sala, Jija-Sali, nanad-Bhabhi, Devar-Bhabhi etc., behave following the rule of joking. The behaviour between the husband and wife and avoiding relatives is also governed by the rule of takenonymy.
Birth
The birth is treated as very happy occasion for the couple, family and the community. The birth washes the stain of barrenness for a couple. It continues the name of family from one generation to the next. The members of the community become pleased to hear the news of birth in a family. The birth provides the occasion to inherit the property and succession. It provides opportunities to create new relatives. It gives a chance to become father and mother to a married couple. The birth of both sexes is celebrated equally.
The birth is attended by the experienced woman of the community. The birth takes place in the house. It brings pollution period for fine days. Except the attendant, no body enters in the delivery room. The pollution period ends on 6th day, when rooms of the house, courtyard, utensils, furniture and clothes are washed property. The mother along with the child performs purificatory bath. She seeks blessings of the family deity and the elders of the community. The purificatory feast is shared by the community members.
The navel is cut by the attendant and all delivery waste are buried at a lonely place to avoid the performance of black magic. Strict protection is provided to the mother and the infant to save them from the attack of evil spirits. A thorny plant is kept at the door. Fire and a lamp is kept burning round the clock. An iron knife is placed near by the mother and the child.
The name giving ceremony is held after a month. The eldest member of the family provides a suitable name to the child. Tithes, days, and months are taken in to consideration for providing a name. Food serving ritual occur when the first teeth erupts. Mundan and ear boring rituals take place when the child attains the age of 2 and 3 years respectively. Marriage rituals take place between the ages of 15 to 22 years. After marriage, the individual inters in to family life.
Death
The Birjia are well aware of the death reality. In their belief system, unnatural or premature death create male violent and dissatisfied spirits, whereas death during oldhood provides the occasion of transformation of old body in to new ones by rebirth of salvation as ancestral spirits in ancestral world. Ancestors are worshipped on different occasions for place and prosperity in the family.
The Birjia bury their dead keeping head towards north. The death is mourned at family, lineage and clan leave. The pollution period continues for nine days. On 10th day, the members of family lineage and clan wash their house, utensils, clothes, cattle, furniture etc. The male members of the family, lineage and clan shave their head mustache and beard. All men and women perform purificatory bath in a river or pond. Purificatory feast is cooked and shared by all members of the community.
Economy
The Birjia economy is a mixture of collection of forest produce, hunting, fishing, basketry, agriculture and labour. The Birjia have been the collector of food materials from the forest since time immemorial. But the forest act and regulations have deprived them from this right. However, they do the collection root, shoot, leaver, flowers, fruits, seeds, mushrooms, fuels, grasses kendu leaves etc., The Birjia men, women and children know well about the availability of MFP in different seasons of the year. They also know well which forest produce are edible and which are not. Although, they are facing problems in the collection of forest produce, but forest still provides them employment at least two months in a year.
The hunting has also been banned. But they do the hunting or mouse, rabbit and birds secretly. They also domesticate cock, hen, duck, and goats to eat meat. They do not eat beef and do not have relation with tribes who eat beef.
The Birjia have been shifting cultivators from the past. But recent forest Acts have placed a ban on the practice of the shifting cultivation. But they do cultivation in the fields available in their locality and over which they used to do shifting cultivation.
Nearly all Birjia family possess houses home stead land, Bariland and cultivable land. The homestead land is used for the erection of hosue in each generation. It is situated adhered to the house. It is also known as Bariland. In it, vegetables are grown in rainy season. In the agricultural field, til, arahar, mung, Kurathi, marua, makiya, kodo etc. are cultivated there is no scope of winter cultivation and garma cultivation due to lack of irrigational facilities. As they posses few holdings of land they do not have oxen and plough. But they have Khanti, Kudal, Khurapi, axes etc. which are used for cutting and digging. They get plough and oxen by the exchange of their labour with the neighbour. The agricultural fields do not provide them employment for more than four months. In the other six months, they are dependent on earning wages as Reja, coolie, Casual Labour, contract labour etc. They have to migrate temporarily for work out side village. They go to worksite, forest coop, bricking etc. for work. Thus, now a day, wage earning is the major means of income for the Birjia family, Husband, wife and children earn wages to raise the family income. But they do not get work regularly and are exploited in the payment of wages.
The Birjia family expends on non productive things like feast, drinking, hospitality to the guests etc. They do not spend on education and the treatment of the diseases. Thus, they are uneducated and unhealthy. They also suffer from malnutrition.
The family income is less than the family expenditure as a result they have to incurr loan from the mahajan and shopkeepers at an exorbitant rate of interest.
The Birjia do the buying and the selling of the things in the weekly Haat. Men, women and children visit to the Haat. They enjoy the Haat by buying and sharing lakatho, Jilibi and Bhunja with Handia. The Haat play valuable role in the life and culture of the Birjia. In the Haat, they avail credit facilities from the mahajan and the shopkeepers. The shopkeepers know then well. So, they do not hesitate in providing loan to them. The loan is paid back by the wages earned time to time.
Religion
Birjia religion presents a belief system in different types of Gods, Goddesses, ancestral spirits, worships and festivals marai jevala, Sigi devata, Mahadeo-Parvati, Agni, Snake etc are the deities of the Birjia. The abodes of these deities are located in the around the Birija village. They have symbolic representation of Stona, mudhills, woden log, holes etc. The sacred specialist of the Birjia is known as Baiga. The sacred performances are held on the occasion of festival and worship. They celebrate festivals and worship like Rajkaram, Sohrai, Phagu, nawakhani, Sarhul and Asarhi Puja, Sacrifice of goat, chicks, ducks, hens, pigeon etc. are made on the occasion of worship and festivals to please the deities and the Birjia also believe in Bhuta-Preta and witchraft. They have faith that Bhuta-Preta and Dain Casuses harm to the individuals particularly pregnant women, children and bride and groom Bhuta-Preta is driven out by the Baiga priest Black magic of the witch is also neutralised by the witch doctor. The Baiga also works as the witch doctor.
Political Organisation
The Birjia have their traditional political system. All heads of the Birjia families are members of the Panchayat. The head of the community panchayat is known as Baiga. The panchayat looks after the social laws, customs, traditions, taboos and festival and worship. The disputes related to adultery, rope, extramarital relation, premarital relation, inter tribe marriage, intraclan marriage, cross-cousin marriage, division of property, inheritance of the property of widow, widower, sonless couple, barren couple, divorce, theft, destruction of crops, cruel behaviour, witchcraft etc. are settled through the community panchayat. The decision is taken unanimous by in the panchayat. It is binding on both parties. The community members are involved in the decision. If any one does not obey the decision, he is ousted from the community. The community members give up talk, discussion, cooperation, help, food relation, water relation, marital relation. But when he accepts his fault and becomes ready to obey the decision, he is included in the community with a community feast as a punishment.
Now a day modern gram panchayat has come in to existence in the Birjia villages. The Birjia cast their votes at the election of the panchayat Mukhia. The Birjia women do not represent in the community panchayat. But they participate in modern gram panchayat election. The Birjia males and females also participate in the election of MLA and MP. They generally cast their votes in favour of those candidates who pay them rupees for liquor and meat. If no party pays any money, they do not go to booth for casting their votes. They know the names and symbols of state and national parties. But they are neither member not supporters of any political parties.
Non-days, modern gram panchayat, thana, police, block, court churches, mosques etc., are influencing the traditional community panchayat of the Birjia.
The Birjia Woman
Like other tribal women Birjia women are also industrious by nature. They perform 16 hours work either in house or in the forest, field or work site. They get up aroung 5 a.m and go to bed around 9 PM. They are the custodian of culture, tradition, customs and all family rituals. They are the first teacher of the first school called family. Thus, they play siquificant role in the social virtues and values in the children. They are also folk doctor for the family members. They known many kind of food medicines and serve them when any member falls ill.
Being women, they have to follow a number of taboos for the peace and prosperity of the family. They do not participate in the community panchayat, but they represent in the panchayat through their husband or father. They do not participate in sacrificial rituals. But observe fast and prepare special kind of food on festive occasions. They are symbols of sacrifice. They sacrifice their share in father’s property for the brothers. They sacrifice their health and life for the children. They sacrifice food for their children and husband. They also sacrifice their wages for the drunkard husbands.
But the Birjia women are also exploited and oppressed by the mahajans, money lenders, contractors land owners, forest officials. They do not get wages property and are exploited physically.
The Birjia Children
The Birjia children like the children of the other tribal communities are the future hope. They are the backbone or the community. They are loved by all members of the community. They are enrolled in the schools situated either in the same village or in neighbouring village. But being poor, they are engaged in household chores. They do not attend school. As a result, majority of them remain illiterate. Those who are Christians, they pay attention to study. The children play games like Barahoti, Goti, Bita, Bagh Bakari, Baras Singha, Kabadi, Chika, Dolpata, etc. They learn singing and dancing at the time of festivals. When they attain age between 15 to 22 years, they are married. After marriage, they enter in to family life.
The Birjia Aged
The Birjia aged are treated as assets for the society. The contribute in the society till they breath their lost. Their sons remain with them to look after during old. In oldhood, they perform work like looking after kids, chicks, ducks, fields, threshing fields etc., They prepare ropes and rope made articles. They transmit folktales, riddles, idioms, songs etc. to the children. They are aware of the oldhood problems. They eat satisfactorily, whatever is served to them. They do not like to become burden on the society. They are of ritualistic value and community members seek blessings from them on festive and ceremonial occasions. The young utilize their experience in solving various kinds of problems in their may to day life.
Development
In post independence period our central as well as state governments have formulated and implemented a series of developmental programmes related to health, educations, housing, economic activities etc of Tribals protective and rehabilitative measures have been taken to improve the conditions of the tribals. Several governmental and non governmental agencies are also devolved in the development of the tribals. The Birjia are also not exception. But illiteracy, lack of conscious, training and apathy shown by developmental agencies, the fruits of development have not been availed properly by the Birjia. They are still struggling hard to maintain their existence.
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