F O R E W O R D

Commissioner-cum-SecretaryST & SC Development Department

Government of Odisha

The Bhumia tribe inhabiting the undivided Koraput district has a rich cultural heritage and is alsoconsidered to be the most heroic of all tribal communities of the State. They are believed to be asub-caste of the Baiga tribe living in Madhya Pradesh and Chhatishgarh. The name Bhumia is derivedfrom the word 'Bhumi' meaning 'soil' because according to their legendary tradition they were thefirst community to start farming in the highlands of Koraput. They speak Desia, a lingua-franca ofKoraput spoken by other castes and tribes.

Generally, they live near the forest from where their basic needs are soundly met. In multi-castevillages they live in separate hamlets maintaining their ethnic identity. In the past, they derived amajor part of their subsistence from the bountiful forest. They collected fruits, vegetables, roots,tubers from the forest, fish and crabs from the streams and rivers for their consumption. Now,they are settled agriculturalists.

The tribe is divided into two groups: bada and sano, each of which is again divided into a numberof totemistic exogamous clans called bansa. Customarily families of one bansa reside in a singlevillage. There are separate hamlets for different bansas. Marriage within the same bansa is strictlyprohibited.

Budhi Thakurani is their village deity who is worshipped on all important occasions. Once a year,during the month of Chaitra (March-April), a goat is sacrificed before the village deity. They alsoworship other village deities like Nisani, Mauli and Gram Devta. The main festivals observed bythem are Balijatra during which elaborate fertility rites and rituals are observed. During this festivalyoung girls dance in a trance and act as medium of a spirit called Devata. Hundi Devata and Budhimaiare the chief deities. They observe Dulla Puja, Ashari Puja, Vadhan Parab, Nuakhai Parab etc.They also sacrifice various animals like goat, sheep, pig and fowl to satisfy their deities and spirits.They believe in the efficacy of white and black magic.

Now-a-days due to impact of planned change and modernization, the Bhumia society are undergoing aprocess culture change. This change has been reflected in their cultural, social and economic life.

I extend my heartiest thanks to Dr. A.B.Ota, IAS, Director, SCSTRTI and Dr. P.Patel who havepainstakingly conceived and produced this colourful photo hand book. Shri S.C. Mohanty OSD (R)also deserve my thanks for rendering editorial support for this work.

I hope this book will be helpful to all interested readers who like to know about different tribalcultures of Odisha.

Scheduled Castes and Scheduled Tribes Research and Training InstituteBhubaneswar, Odisha

2015

BHUMIA

A.B. OtaP. Patel

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IDENTITYThe Bhumia tribe of Odisha has a rich culturalheritage and is also considered as the most heroicof all tribal communities of the State. It is believedthat the Bhumias are a sub-caste of the Baiga tribeliving in Madhya Pradesh and Chhatishgarh. Thereis no legend to suggest as to when, how and fromwhere these Bhumias came to inhabit Koraput(undivided district). As per their old belief, thename i.e. Bhumia suggests their origin from thesoil (bhumi). Their legend and tradition confirmthat they were the first to start farming in the highlands of Koraput. That is why they believethat they have the first and the foremost claim on the soil and that their ancestors ruled overthe land from the ancient time. The Bhumias, unlike other tribes, speak ‘Desia’, a lingua-franca

of Koraput rather than aseparate tribal language.

According to 2011census, their totalpopulation in Odisha is 125 977 out of which 61360 are males and 64 617are females. Their sexratio 1053 females for1000 males. Their totalliteracy rate is 41.94 percent ie, 54.21 percentfor the males and 30.45per cent for the females.Their decadal growthrate between 2001 to2011 is 21.67 per cent.

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The Bhumias generally use dresslike their neighbouring Hinducastes. The males use kasta, dhotiand gamucha and the females usekasta saree. Small children up tothe age of 3 to 4 use no cloths.When they grow up they use smallgamucha as kaupini. Now theyounger generations are usingreadymade garments and footwears which are generallypurchased from the local markets.They are now using moderndresses, such as pant-shirt,colored sarees, ribbons etc.

The females are very fond ofornaments. They use various kindsof ornaments such as bangles(kankana, bahuti, chudi),necklaces, rings, hair clips,armlets etc. They also wearflowers in their hair, particularly atthe time of weeding ceremoniesand festivals. All the ornamentsare basically made of silver or brassbut some people also wear goldornaments too. Ear ring (khanja)and nose ring (mudi) arecompulsory for the married womenand they wear toe ring too. Theglass bangles are becoming popularamong the young generation.

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HABITAT & SETTLEMENTThe Bhumias live in a close interface with verve supporting, plentiful natural world, found inhills, dales and rapids that swirl in the valley in the undivided district of Koraput, Odisha. Theylive generally near the forest where their basic needs are soundly met. They are concentrated inthe districts like Koraput, Malkangiri & Nowrangpur.

Usually the Bhumia settlements are located separately in the outskirts of multi-caste villages.They do not follow any definite settlement pattern. The houses lie scattered here and there.Sometimes they are arranged in two rows facing the principal village road.

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Unlike other tribal groups their housing techniques are different. Their houses are rectangular inshape with gabled roofs. The walls are made either of wooden planks or wattle plastered withmud. Their houses may measure 18’ in length, 12’ in breadth and 10’ to 11’ in height. The roof ismade using either bamboo or wooden rafters thatched with forest grass called piri. Their housesare divided into halves having a wall in the middle, the height of which varies from 4’ to 5’. Theinner part is used as a store room and the outer part, with a doorway on the front veranda isused as kitchen and bedroom. The houses are not provided with windows for cross ventilation.Sometimes the houses are provided with lofts spreading bamboo poles, which serve as an additionalstoreroom. The cattle sheds are usually located at the side of the living house.

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At the time of constructing a new house, thesite is customarily selected by Disari, thetraditional priest of the Bhumia community.On an auspicious day in the evening threegrains of rice are placed at the three cornersof the proposed site and covered with leafcups by the Disari. The next morning theseleaf cups are removed and if it is found thatthe grains are not disturbed, then the site isconsidered to be auspicious and fit fordwelling. Then the Disari fixes a central poleto lay the foundation of the new dwelling.

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Although the Bhumias are economically backward, they are very clean in their habits. The womenregularly smear the walls and floors of their houses with cow dung, mud and water. The outerwalls are painted with red, white and black soil. Nowadays, however the Bhumia community islosing its traditional cultural traits due to the impact of modernization.

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LIVELIHOODAgriculture is their primary occupation.Earlier they were largely depending uponforests for their collection of food but dueto degradation of forests now cultivationonly gives them food security. In course oftime, agriculture has become their economicbackbone. Paddy is their principal crop. Theagricultural activities are supplemented bysecondary occupations such as wage earningand the collection of minor forest products,fishing and hunting during the lean months.

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They mainly grow gram,oil seeds etc on the highlands and paddy on thelow lands. After thed e v e l o p m e n t a lintervention most of theBhumias are taking keeninterest in cultivatingvegetables likecauliflower, brinjal,beans, carrot, tomatoesand potatoes. Most ofthem have owned lands,plough bullocks and otheragricultural implementsfor settled cultivation.

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They are also expert in making baskets outof bamboo splits for sale. The engagementof Bhumia workers in processing, servicingand repairing works within the industrialsector has shown a rising trend.

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Food Habits

Since time immemorial, the Bhumias totallydepended upon the forest for their foodrequirements. They collect fruits,vegetables, roots from the forest, fish,crabs from the streams and rivers. But nowwith the changing scenario of scarcity offorest resources, their food habits havechanged to a great extent. Currently theyare settled agriculturalists and rice is theirstaple food which is taken with otherdishes/curries They are very fond of wateredrice, tamarind curry and mandia/jawargruels. They also take millet and pulses alongwith vegetables, roots and tubers. Theyprepare gruel out of mandia (ragi) powder,which they take in the morning and evening.They are habituated in taking liquor andsalap juice as intoxicants.

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Liquor has a very special importance in their lifeand starting from the child, adult to old personeveryone drinks liquor. The Bhumias take rice bear,mahua liquor and tobacco powder both in ritualand festive occasions and in their day to day life.Rice bear popularly known as landha is theirfavorite traditional drink and it is home made.Guests and relatives are offered with the ricebear. The feasts, festivities, marriage ceremonyand other rituals are celebrated with theconsumption of the rice bear. The Bhumias arealso fond of tobacco and both the males and thefemales like to chew and smoke tobacco, whichthey grow in their back yards. Now-a-days tea isbecoming more popular as a beverage due tooutside contact.

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SOCIAL LIFEBy the influence of the neighbouring castes the Bhumia tribe is sharply divided amongst themselvesinto two groups- bada, the higher and sano, the lower. The higher section of the Bhumias evenrefuses to touch water from the hands of the lower Bhumias.

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Each of these groups is again sub-divided into anumber of totemistic exogamous clans called bansawhich are known as nag (snake), bagh (tiger), cheli(goat) and surya (sun). Customarily families of onebansa reside in a single village. There are separatehamlets for different bansas. But now-a-days it isslowly giving place to multi-bansa villages or hamlets,although marriage within the same bansa is strictlyprohibited.

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LIFE CYCLEPregnancy & Child Birth

After marriage, a Bhumia woman andher family members expect a babyirrespective of any gender prejudice.When it is confirmed that a womenis pregnant, she has to observecertain taboos in respect of her food,works, movements and otheractivities with devotion and sincerity.

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Experienced and elderly women of their tribe act as midwives at the time of delivery. After thedelivery the new born baby is bathed and the mother cleans her body in tepid water. Birthpollution generally continues for 8 days but it differs from locality to locality. During this periodthe family does not take part in any ritual activities. No member of other families accepts foodfrom this family. The pollution continues until the stump of the umbilical cord dries up and dropsoff. Then the midwife takes the umbilical cord and puts inside a hole and covers it with mud.Then she performs a ritual/puja in front of the hole. This ritual is meant to protect the babyfrom evil spirits. On this day the house is cleaned and all the clothes, utensils and earthen potswhich are used by the mother and the new born baby are thrown outside and are replaced withnew ones. Then all the family members worship the deity for the wellbeing of the mother and herbaby as well as the whole family. The name giving ceremony is held after 15 days of the birth.

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Puberty

On the day of her first menstruation, a girlis considered ritually unclean and forbiddento take part in any socio-religiousactivities till she is ritually purified throughpuberty rites. During this time she is keptin seclusion to avoid the sight of males.When the menstruation period is over, shetakes bath, wears new clothes andbecomes clean to take part in all normalday-to-day activities.

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Marriage

In the Bhumia society, the institution of marriage has alwaysbeen held in high esteem. The clan system regulates marriageand adult marriages are in vogue. Boys above 18 years of age andgirls after attainment of puberty are considered fit for marriage.Child marriage was a past tradition. In most cases they practicemonogamy. Marriage by negotiation is regarded as ideal,prestigious and it is the most common type of marriage. Brideprice is paid either in cash or in kind, in the form of food grains,goat and mahua liquor. Acquiring of mates by capture, by service,by intrusion, by elopement, by exchange and by capture arealso in vogue in their society. Remarriage of divorcee, widow,and widower as well as levirate, sororate and cross-cousinmarriage are also permitted in their society.

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Death

Death is generally considered a tragic event andwhen a person dies in a family, pollution continuesup to 3-9 days. During this time the familymembers of the deceased have to go throughcertain taboos and restrictions. They observe thepurificatory rituals and offer a feast to the kinsfolkand villagers. Poor people can perform the deathritual within a year, starting from the day of death.

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RELIGIOUS BELIEF AND PRACTICESThe Bhumia pantheon consists of a number of Gods and Goddesses. Budhi Thakurani is theirvillage deity who is worshipped on all important occasions. A platform with a thatched roof is setup at the centre of every Bhumia village, where the Goddess Budhi Thakurani is seated. Once ayear, during the month of Chaitra (March-April), a goat is ritually sacrificed before the villagedeity. They also worship other village deities like Nisani, Mauli and Gram Devta.

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Since they are agriculturalists, most of their festivals areconnected directly or indirectly with agriculture. The mainfestivals observed by the Bhumia are Balijatra during whichelaborate fertility rites and rituals are observed. Duringthis festival young girls dance in a trance and act as mediumof a spirit called Devata. Hundi Devata and Budhimai arethe chief deities. In every village, there is a priest calledDisari who also acts as a magico-religious specialist. Theyobserve Dulla Puja, Ashari Puja, Vadhan Parab, NuakhaiParab etc. They also sacrifice various animals like goat,sheep, pig and fowl to satisfy their deities and spirits.They believe in the efficacy of white and black magic.

They also worship the Hindu Gods like Siva, Bishnu, Laxmietc. Gradually they are adopting the Hindu customs andtraditions.

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Music & Dance

The Bhumia are very fond ofdance and music. Theyenjoy their lives throughdance and music. In theiryoung age they are moreinclined to singing anddancing. Especially onfestive occasions, theycompose and sing love songsto impress the youngwomen of their tribe.

The dhemsa dance is gainingmuch popularity amongthem and in this dance boysand girls dance together.Through dance, song andmusic they interpret andcommunicate to theaudience the facts of lifeand narrate each and everyaspect of nature whichreflects how intimately theyare connected with it. Theyhave specific dance andmusic for differentoccasions. They play anumber of stringedinstruments like Behela,Sarangi and drums like theTamak, Runji and Ghumuraduring dance.

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SOCIAL CONTROLFor better administration and social control, they havechosen a person as the head of the village. He is popularlyknown as Naik/Mukhia. The Naik is usually the richest manof the village, who possesses a good number of cattle, acresof land and other productive assets. Above the Naik thereis the leader called Bhatnaik at the regional level, who isregarded as a leader of 10 to 12 villages. Both the positionsare hereditary. The Bhatnaik settles inter village disputeswhile petty intra village matters are handled by the villageNaik. In certain important disputes, the Bhatnaik calls aconference of village heads and elders to discuss and decidethe matter. The Disari is the religious head of the villagewho conducts the rituals and ceremonies for the individualfamilies and the village as a whole. The Chalan is functionsas the messenger of the community who passes the massagesfrom person to person.

In Bhumia villages the institution ofyouth dormitory was functioningseparately for unmarried boys andgirls. It was playing a major role insocializing the young and mouldingthem to become useful members ofthe community. Now due to theimpact of culture change andmodernization, this useful socialinstitution has become obsoleteNow instead of attending thedormitory, the Bhumia boys in theage group of 9-15 watch cattle andhelp their parents in agriculturalworks. The girls help in householdworks.

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CHANGING SCENARIOWith the passage of time, there are many changes occurring inthe Bhumia society. The Bhumias have acquired many new culturalelements from the neighboring castes and tribes in course oftheir prolonged contact with them. The age old traditional socialinstitutions are declining under the impact of cultural adaptationand modernization. Their occupational pattern and means ofsubsistence have been changed. Traditional barter system hasbeen replaced by money system. Change has been observed intheir living pattern, social customs, food habits and dress pattern.There is increasing use of modern gadgets, mill made cloths,cosmetics etc. The importance of magico-religious functionarieshas declined and in many cases the rituals are observedsymbolically.

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With the developmentintervention, their life, economicstatus, communication and livingstyle has changed to a greatextent. After independence,various government as well asnon-government agencies arelunching different developmentprograms, exclusively for thetribal areas and tribal people withtwo fold objectives i.e. economicupliftment through incomegeneration schemes andinfrastructure development

programmes which have brought changes in their life style. The functioning of Integrated TribalDevelopment Agencies under Tribal Sub Plan approach have made a positive impact in the overalldevelopment of education, agriculture, communication, drinking water, housing, health andsanitation. Initiatives have also been taken at Gram Panchayat and Block Levels to create awarenessamong them on different development schemes so that they can reap the benefit out of it andbecome prosperous.

The Bhumias have become one ofthe most progressive tribes in theundivided district of Koraput.Particularly in the field ofagriculture now they are usingchemical fertilizers, pesticides,improved seeds and moderntechniques. They have provedthemselves by improving theireconomic conditions throughvarious special programmes lunchedby government from time to time.

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