Abstract

The banjara community residing out of the village with their own traditions and customs. The community is geographically isolated due to the continuous migration and the smear of criminal tribes. The people migrate along with women and children. The migration has a large impact on the life of Banjara people. It influences the education, health and livelihood of the community. The literacy level of the community is very low. The Tandas are worst hit by losing the traditional jobs and source of income. Women who are the main upholder of the families and children found themselves at the major disadvantage. As observed in reviewing literature and important realities related to banjara women, the status of women in banjara community is noticeably varying from tanda-to-tanda. Their role in the development of the region or economy has been greatly administered in the last few decades. In the early days, women were seen as wives who were envisioned to cook, clean, and take care of the kids. It may be understood at households and in Tandas; a woman was no more than a homemaker and caregiver. Women had no personal view, no voice, and no freedom. They were crushed by the sociable beliefs of man. A woman’s suitable place was always behind the masculine frame of a man.

However, women do lots of work where agriculture is the main occupation. Often she is rightly named as “farm Woman”. As it is, seen women are usually engaged in two kinds of work, one that produces an income and the other that does not produce any income. The first is the work outside the house for which she is paid; and the second is not regarded as economic activity, as it is not a paid work. Domestic work such as cooking, cleaning, and childcare livestock maintenance, gathering fuel, fodder, water and forest produce etc. is unpaid labour rendered by the women in the house. She is likely to have little or no say in the way the family spends its income.

However, the colourful life of banjara women is seen as their outer world but they face the problem within Tandas and household by bearing all type of annoyance. Through this research, the researcher has tried to understand the socioeconomic status of the banjara women and nature and extent of their contribution to the household economy. Hence, the topic is “A study on Socioeconomic Condition of Banjara Women and their Contribution to Household Economy: Study of Akkalkot Block of Solapur District”

1.1 Introduction

The study deals with the socio-economic status of Banjara women and their contribution to the household economy in Akkalkot Block of Solapur District of Maharashtra. The Banjara community is categorised as Denotified tribes (Vimukta Jati) in Maharashtra. Solapur district is located in Western Maharashtra region on the border of Karnataka State of India. It is located at 17.6599° North and 75.9064° East longitude. This study also focuses on the contributing factors that bring changes in traditional occupation, migration and status of women in the community.

India is considered an ancient culture of the world. There are many types of cultures, castes, religions, and traditions in India. There have been many studies on societies in India, but even today, some backwards communities of India have been neglected and Banjara is one of them. Banjara community is known as the backwards community in India. Thousands of years, the community is living away from cities, villages and other social systems. The community is deprived of ease and fruits of development. The community is known as wandering tribe and this is the basic characteristic of the community. The culture and tradition of Banjara are unique and different from other communities. Banjaras have their habitat in most of the states except North East India. The major population is living in the states of Andhra Pradesh, Karnataka, Maharashtra, Uttar Pradesh, Rajasthan, Madhya Pradesh and Gujrat. Banjara possesses the same feature of the language, dressing pattern, hairstyle, customs, traditions and festivals among all states.

In term of the status, the Banjara community lies at the lowermost of all other communities in the country. Unfortunately, their history is still an unidentified particularly relating to their sense of dressing, culture, customs, tradition and language in India. Another unique feature of the community is that it was one of the first groups in India to oppose the colonial rule and afterwards was branded as a criminal tribe. Traditionally the nomadic Laman Banjaras who were involved in trading of salt including the merchandise faced severe calamity with the arrival of roadways and railways and were forced to lead a criminal life. That is a true history of the Banjara community then they are divided various place which was a forest area with their cattle. (Burman, 2010)

In the post-Independence era along with other ex-criminal tribes, they have been put under the category of the de-notified tribe. In Maharashtra, they are popularly known to be an integral part of the de-notified tribes. While some of them have prospered in life, the majority of them are still suffering in a state of thorough poverty though they have been able to overcome the tag of criminality largely. In the state of Maharashtra, there are many different kinds of communities dwelling from ancient time. The community calls them Nomadic and Denotified tribes who found about five million of the population in Maharashtra and about 60 million in entire India. There are 313 Nomadic Tribes and 198 De-notified Tribes. Due to the drifting traditions over hundreds of years without any apparent means of livelihood and due to the influence of caste system, they are enforced to live under sub-human conditions. The large section of these tribes is known as “Vimukata Jatis” or Ex-Criminal tribes because they were named as criminals by birth under the “Criminal tribes Act. 1871” According to the census 2001, the population of Maharashtra was 96, 752,247 (Rathod, 2000). About a century ago, the Lamani were nomadic transporters and petty traders; today, they lead mostly a sedentary life because of the changes that have occurred in their traditional economy since their nomadic ways. (Halbar, 1986)

1.3 Population of De-notified tribes and their classification in various States:

The report of the Balkrushna Renke Commission, for the first time, reported a factthat there are 313 Nomadic Tribes and 198 Denotified Tribes. The De-notified Tribes are categorised into different socialcategories through the state and hence are underprivileged of their basic constitutionalrights. (Renke, 2008)

The table below presents the classification of four De-notified Tribes invarious states across India.

Source: Bavne Linkumar, 2005, Bhatkyancha Bhagna Sansar Ani Sanskruti, Sudhir Publications, Wardha.

1.4 List of De-notified Tribes in Maharashtra:

There are 14 De-notified tribes in Maharashtra. They are as follows: 1. Berad, 2. Bestar, 3. Bhamta, 4. Kaikadi, 5. Kanjarbhat, 6. Katabu, 7. Lamani, 8. Phase-Pardhi, 9. Raj-Pardhi, 10. Rajput-Bhamta, 11. Ramoshi, 12. Vadar, 13. Waghari and 14. Chhapparbandh.

1.5 History of Banjara Community:

The Banjara led a wandering life and moved to several parts of the nation carrying on their trade. Later on, with the introduction of transport facilities during the British rule, the people lost their traditional occupation of transporting goods on the back of pack-bullocks. Their economy became very dangerous with the loss of transport work. Later many of them moved to forests for their livelihood. Some continued to show their antipathy for losing their occupation and took to unlawful activities. However, now the major source of their livelihood is through labour in agriculture and non-agriculture sector. Banjara were doing trade by carrying stuff on the backs of the bullocks across India. The Banjaras are also known as Laman, Lamani orLambadi. They came to be known as Lamani, when they started manufacturing salt at the banks of Luni River in Rajasthan. They were called as Banjaras because of their roaming trade. The literature on available on Banjara tells that they have migrated from Rajasthan and are now spread all over India. The word Banjara seems to have originated from the Sanskrit word ‘vanijyakar’ or ‘vanaj’, which means trader, and trade respectively. Banjaras used to rear cows for the purpose of trade. Later they started using only bullocks for transportation of the goods. The Banjara tribe survives in India since more than 5000 years. This tribe was leaving a progressive life in before Arya period in India (Mane,1997).

The Banjaras were the nomadic tribes who travelled across throughout the country and settled down in various states. The Banjaras are known as the wandering traders since a long time. They are pre-dominantly spread all over Maharashtra except the Konkan region. The Banjaras speak the same language across all over India. The Banjara language is called ‘Gormati’. The Gormati language has impact of Marwari, Rajasthani and Gujarathi language. Banjara folk songs are a symbol of a unique and distinct cultural identity of the Banjaras. These songs are sung on the occasion of festivals, marriages and other social functions. The Banjaras identify themselves as the descendants of the Rajputs. The main cognomens dominant in the Rajputs are found among the Banjaras. Rathod, Jadhav, Chauvhan and Pawar are the major cognomens of the Banjara tribe. The sub-types of Banjara are GorBanjara, Charan Banjara, Mathura Banjara, Sanar Banjara, Navi Banjara, Dhaliya Banjara, Singadiya Banjara, Maru Banjara, Bamnia Banjara, Bagora Banjara, Gigora Banjara, Rohidas or Ravidas Banjara,Dhammkutta Banjara, Bhat Banjara, Jogi or Bhatawa Banjara, Brijwasi Banjara and DhadiBanjara. The Banjaras used to take rest during rainy season. There entire goods of trade and bullocks along with the community members used to settle at a place. This settlement of the Banjara is named as Tanda. A Tanda is no different from the village, but it was not permanently settled. They always moved from the forests since that helped the animals get food. The head of the Tanda (hamlet) is known as Naik. He was selected by the community members of the settlement. His job was to look after the code of conduct of the tanda and maintain a friendly and cordial environment. The ‘Karbhaari’ was the second important person in the Tanda system. He used to look after the all the accounts of the Naik and assist him in all the matters. The Tanda system gave birth to their internal judicial system, which came to be known as ‘Nasab’. A matter was resolved before the Nasab with the decision of Naik. If the accusers are not satisfied, the matter used to be taken before Naiks from 3-4 Tandas. The decision is then obligatory on both the parties. The marriage ceremony among the Banjara tribe is characteristics. In the olden days it lasted over one month’s time. The engagement was done between the bride and the groom and it was symbolized by distributing the jaggery in the entire tanda. Marriage is prohibited in the same cognomen. The groom has to live in the house of the bride for a period of one month before the marriage ceremony is commenced. This duration gradually decreased with the time. The groom has to wear a cloth over his head to hide his face during his stay. The father of the groom had to give dowry called ‘Dej’ according to his economic capability. The bride is taught to cry in different forms and it has intended meaning within it. This is called ‘Dhawalo’. The marriage ceremony takes place at the home of bride. The Banjaras are religious and they worship almost Gods from every religion. Tuljabhavani, Banajradevi, Shivabhaya, Mithubhukya, Mariaaai are the main god and goddesses of Banjaras. Superstitions dominated and the practice of offering sacrifice of the animals continued with the culture of the Banjaras. The sacred fair of the Banjaras is held at Pohragad in Washim district at the shrine of Pohradevi and Sevaabhaya. This is the biggest fair in Maharashtra held by the Banjaras. They also respect their animals. The main festivals are Holi, Dussehra, Diwali and Tij. Holi, the festival of colours, is celebrated in an exceptional manner. The naming of the newborn child takes place on holi. This is called ‘Dhund’. On the day of Holi,‘geriya’ (Banjara male) and ‘Gerni’ (Banjara female) play an exceptional game where often the Geriya are severely beaten by the Gernis. The Banjara woman enjoyed a good life. She was valued and in many tandas the Naiks are women. As the children in the family used to grow the woman were granted a special status. Their dress and ornaments can easily distinguish the Banjara women. Their dresses are embroidered with different coloured pieces of clothes. The varied coloured skirts are decorated with cowries and small pieces of glasses. They wear special ornaments in their hands, on ear, nose and hair. Child marriage was practised in the olden days. Widow marriage was allowed. A widow, if she has children, is generally asked to stay within the family. She is allowed to marry her husband’s brother. Polygamy was practised, social status and childlessness led to the practice of many wives. (Rathod, 2002)

1.6 Categories of Banjara community

The community categorised in three category – Mathura, Lavana (the salt carriers) and Charan (The wanderers). The Banjaras of the North Western part of country too are divided into five broad categories – Chavan, Rathod, Pawar, Jadhav and Tomar. Lamans are known by various names. They have used terms differently such as Gor Banjara, Lambada, Lambara, Lambhani, Chavan Banjara, Labana, Mathura, Laban, Banjara, Laman/ Lamani, Dhali/ Dhalia, Singari, Navi Banjara, Jogi Banjara etc. Also used the different names like Laman, lamani, Labande, Lavani, Sugli etc., all refer to the same community Gormati (According to Mohan Naik).

2.1 Social Life of Banjara

The distinctive community life, language, sacred customs, festivals, and ceremonies marked the socio-cultural life of Banjaras. Mainly Banjara maintained a unique and separate tribal identity. They claimed to have derived from Rajput ancestry from Rajasthan region. Though they have all tribal features after classification, they were included under various categories. In Maharashtra, they came under De-notified Tribes (DNT) category. This displaced their tribal identity and displaced them from their forest rights. Banjaras, unlike any other people, have a unique institution of socio-cultural life, Tanda settlement, dress, language, festivals, gods, customs and manners as independent of public life. Dubois rightly pointed out that, “The Lambadis form a caste entirely distinct from the rest of Hindus being wholly different from them in religion, language, manners, and customs.” Mothiraj writes that Banjara had a unique culture, independent public life, unique tradition of livelihood, and much evident in their lifestyle, food habits, festivals, rituals, worship, likes and dislikes, dances, songs, languages, clothing and Tanda life. Nagarjuna Sagar in Nalgonda district of Andhra Pradesh is said to be the origin of Banjara dance and other cultural practices. Banjara does not follow the caste system rather has a clan system. However, they follow Hinduism in their practice of religious and social life. During Diwali and Holi Banjaras sacrifice goats to deities and go from house to house, dancing and receiving alms. The social and cultural life of Banjara distinguished them from other people. (Rathod, 2003)

2.1.1 Marriage

The marriage is considered as a vital part among the Banjara. It has a special importance because two families connect each other by the bond of marriage. In the Banjara community previously, child marriage was the norm and custom, a girl ought to be married at the age of seven or eight years. The boys also used to be relatively younger between 10 – 12 years of age. However, the marriages are now performed between 18 to 25 years of age for girls and between 21 to 30 years for boys as per the rules of the nation. Thus, the practice of child marriage has been virtually done away with. The marriages are settled by parents. As rituals, the Naik (Traditional head of the village / Tanda) is consulted before matchmaking and settling marriages. (Rathod, 2002)

2.1.2 Family

Generally, two types families, such as; nuclear family and extended families are found among the Banjaras. Ordinarily, the sons with their wives live with their father, mother and grandparents. The married sons sometimes establish their own separate house. The family is patrilineal. In the individual family, the father or the senior male members are the head. The property is inherited through the male line and the females are not entitled to get any share. Until marriage, the daughter enjoys equal status with the sons but after marriage, she cannot claim any right over their paternal property. The Banjara women enjoy an important status in their society. Though they are debarred from certain religious and administrative functions, their economic status is very high. It is, they who generally go to market, do the bargaining in their sale transactions and they make over the sale proceeds to the male members for the sustenance of the family. They are the repositories of the moral and religious traditions of their society. There is a genuine mutual respect between husband and wife. The husband consults his wife in all-important matters. The relation between the parents and children among the Banjaras is also of a sweet affectionate type. (Burman, 2010)

2.1.3 Dress and Ornaments

The traditional dress for men is Dhoti, white shirt and a red or white turban. The men also have the traditional ornaments such as Marki (earrings), Veenti (finger ring), Kanadoro (silver strands tied around the waist) which are usually worn nowadays by the old and elderly people. The young men have changed the style of wearing traditional dress and ornaments. The women wear distinctive colourful dress and ornaments, which vary according to the marital status. The clothes of the married womenfolk are Phetia (loose skirt containing heavy embroidery), Kanchli (blouse with bareback) Chantya or Tookari (apron) and Ghungato (veil attached to Chantya or Tookari). The unmarried girls wear the dress such as Phetia (skirt without much embroidery) which is also attached with Dor or Jalaro (a woven with small seashells), Kanchli (simple blouse without bareback and embroidery) and Tookari, which is usually red, yellow or green in colour. The main ornaments worn by married women are Ghoogri (an adornment tied to the hair over the temples), Topli (ornaments attached to hair in front of the ear), Balia (plastic bangles), Choodo. Balia (bangles made of plastic or wood worn in the upper arm). Kasvankdi (a kind of anklet), Matli (brass bangles). Bhuria (nose ring), RupairHar (a type of necklace made of old Rupee coins), Hasli (a type of neck ring), Moonga (necklace of red beads), Laidi (necklace made of coloured beads), Veenti (finger ring with a coin), Phoola (a kind of ornament used in the finger). Chataki (ring worn in the last finger of the leg), Angootha (ring worn in the thumb of the leg). The unmarried girls wear the ornaments like Ghorgri , Balia , Garatani (anklet made of black beads), Teeki (ornament used on the forehead), Ghoogra (bunches of brass bells tied to the leg). (Naik, 1996)

2.1.4 Birth Death Rites

After the birth of a child, the mother is unclean for five days and lives apart in a separate hut, which is run up for her use in the Kuri or hamlet. On the sixth day, she washes the feet of all the children in the Kuri, feeds them and then returns to her husband’s hut. When a child is born in a moving Tanda or camp, the same rule is observed, and for five days, the mother walks alone after the camp during the daily march. The caste, bury the bodies of unmarried persons and those dying of smallpox and burn the others. Their rites of mourning are not strict and are observed only for three days. The Banjaras have a saying: “Death in a foreign land is to be preferred, where there is no kinsfolk to mourn, and the corpse is a feast for birds and animals.” However, this may perhaps be taken rather as an expression of philosophic resignation to the fate, which must be in store for many of them, than a real preference, as with most people the desire to die at home almost amounts to an instinct (Russel & Hiralal, 1916). The Banjaras generally burn their body. However, they put six feet underground dead bodies of the unmarried persons and those dying of smallpox and cholera. Before carrying the dead body to the incineration ground, it is bathed and wrapped with a new cloth. The corpse is placed on the pyre with its head towards north. The eldest son, or in his absence any male member of his family first lightens the pyre. They observe death pollution for twelve days. On the eleventh day, purification rites are performed when the entire house is besmeared with cow-dung and the old earthen pots are thrown away. The Hindu barber shaves the male members. The washer man too washes the polluted clothes. The members of the bereaved family take purification bath in the stream. The head of the family cooks rice added with the fowl’s meat in a new earthen pot and offers a little of it to the departed soul at the cremation ground. The Brahmin priest performs the mortuary rites and offers Pinda (cooked rice) to the departed soul and ancestral spirits. No animals are sacrificed on this occasion. A grand feast is arranged to entertain the relatives and the villagers (Rathod, 2002).

2.2 Political participation

Today, the democracy is accepted by the most of the countries, the people constantly try to get involved in politics. In the earlier period, the power was into the hands of the king alone. The people had no chance of political participation. However, today the whole system of government is in the hand of common people, and it became possible due to democracy. People are the owner of their own selves. There is need of people’s participation in the democratic system of government. If more people do not participate in politics, they will not succeed. Therefore, the participation in politics is very important today. The political participation is being boosted by selecting democratic system of government, taking part in the conference sessions, creating favorable conditions for the government to address, conducting the election process. However, the Indian Constitution has the provision of reservation in politics for Scheduled Castes/ Scheduled Tribes and Backwards Castes, but the political representation of Banjara community at the national level is not satisfactory. Late. Vasantrao Naik, Sudhakarrao Naik, Uttamrao Rathod, have acquired the opportunity to represent the community at the state level but except Haribhau Rathod, no one have got the chance to represent the community at the national level. The Banjara community is very backwards in terms of politics except for the Yavatmal District of Maharashtra. However, the political participation of women is very low (Pawar, 2014).

The political structure of Banjara is their caste councils. Caste council play important role in the smooth running of the Tanda culture. But the patriarchal nature of the tanda is neglecting the women in all spheres of life. The men are the pressure groups of tanda.

2.3 Economic Conditions of Banjara

In our country 40 per cent to 70 per cent, people are living under poor economic condition. Out of them, 70 per cent of 80 per cent people of ‘Banjara community lives under ‘poor economic condition.’ It shows that their primary needs are not fulfilled. Being a characteristic lifestyle, though the present picture is clear of the community these is no clarity about their history. In Maharashtra. Madhya Pradesh, Uttar Pradesh, Karnataka, and Andhra Pradesh 2 crore Banjara people have been settled down. Banjara is a very backwards community that is socially, politically, educationally, and especially economically. (Rathod, 1978) In roaming condition, due to the less income, Banjara community turned to crime, but after the settlement, they accepted farming and its related occupations. Banjara community has a short percentage of education. The chief of the family is illiterate, so, the children of the family also remain illiterate in major proportion. Banjara community believes in Hindu customs and rites. Banjara people have a strong faith in Banjara saints like Sevalal, Samid dada, and Sevabhaya. Banjara people know the Marathi language due to the interaction with Marathi people can speak and write Marathi and Hindi. Child marriage is in major percentage (Naik, 1983).

Banjaras traditional occupation is nomadic cattle shepherding. Later they slowly moved into agriculture and trade. The Banjaras were bullock transporters and builders of great monuments, who ranged throughout the subcontinent negotiating and upholding affluent contracts to supply goods to important customers as the Mughal armies and the British. For periods, they efficiently moved their massive caravans through the vast roadless tracks of all India, guarantying safe bearing for grain, salt and messages. Doing so, they spread from Kashmir to Tamil Nadu, from Orissa to Gujarat, spilling over into Sindh, Pakistan, Iran and further west. With the advent of the railway and the building of a road system, the Banjaras lost their primary occupation but reserved their tradition of monument building. Typical of wandering nomads, the Banjaras maintain strong borders so that they can interact with surrounding people and yet retain their cultural integrity. Such borders include the separate villages called Tanda where the bulk of the Banjaras still live today. Their occupation has been shifted from nomadic to established agriculture. When necessity arises, they sell sheep and goats for cash. Some of them retain their traditional occupation of selling salt, coconuts, stationary goods etc. at the weekly markets and local fairs. Some of them work as agricultural labourers. Both the male and females go for wage earning. When the females are mostly engaged as agricultural labourers, the males generally opt for road construction and forest works with the contractors. They are experts in traditional hand embroidery with mirror works. Artwork of Banjara has a good demand in the market in the various States of India. Articles made of materials like silver, brass, gold, cowries, ivory, animal bone and even plastic; adorn the wardrobes of fashionable urbanites. They gather firewood, house building materials, leaves, varieties of mushrooms, edible roots, fruits and tubers from the nearby forest to meet their consumption needs. This is done by both the sexes (Halbar, 1986).

2.4 Livelihood

The traditional business of Banjara community was to trade the necessary things to the people. The Banjaras use to move from one place to another to supply and trade the salt. Their settlements were not fixed and even today, they use to travel along with their settlements. The occupation and livelihood were majorly dependent on the geographical locations of the settlements and the weather around. The occupations of Banjara people have been changing time to time. Currently, most of the Banjara people can be found doing farming, animal husbandry, seasonal sugar cane cutting, working in stone and brick quarries. There are many changes have been taken placed (Rathod, 2008).

2.6 Social Control/ Political Structure

The Banjara Tanda is composed of families related to each other by kinship tie. Each family acts in conformity with the accepted mode. The mode though authoritative is guarded by custom. Authorities are exercised at the family level, clan level and village level. The leaders of the village carry all responsibilities, participate in all social activities and effectively influence the life of their fellowmen. In this process, this becomes an institution and office turns hereditary. The traditional leadership is based on hereditary status and position. The Tanda is a socio-political unit having its own set of traditional leaders. They have a say in the village affairs. The Naik is the formal head of the Tanda council. All important matters are brought to his notice for opinion and intervention. His post is hereditary. No ceremony or function is held for his selection. He does not receive any honorarium for his services but he gets a major share of the meat of sacrificial animals during communal worships. The Karbhari is the village messenger. He holds a key position in the leadership organisation of the Banjara community. He summons people to the village meetings and acts as the custodian of cash and kind collected for all festivals and fines collected from the offenders. The Bhagat is the spiritual leader in each Banjara tanda. He is equally respected by the community members. In the event of any dispute in the tanda, these leaders decide the cases. The members of the community still consider these leaders very important in their customary affairs. Hence, they pay more allegiance to their traditional leadership than the modern leadership imposed by the statutory Panchayatiraj (Burman, 2010).

2.7 Women in Nomadic and De-notified tribes:

The status of women generally remains low in De-notified tribes. Women are bound to traditional values. There is no place for the women in Jat Panchayat of the community. Male dominates the whole systems of settlements. The proportion of widowhood is increasing after 25 years. The changes in the economic role of women are not reflected in the division of labour in the household. The women still bear the burden of all housework. Purity and faithfulness in women were and are highly valued. Most of the women from these tribes remain deprived of the education due to their household work (Bhide, 1981).

This is a community where women’s socio-economic, educational, cultural and political status is deprived in India. The literacy rate among women is found to be low. The statistics show, below the ten percent literacy rate among and De-notified tribes’ women in urban cities and 1.52 literacy rates in the rural area. It means less than one percentage of literacy rates among De-notified tribes’ women. Ninety percentage women under the malnourished and they do not get any government and private hospital facilities. The prevalence of Child marriages is high in these communities. Women are considered a piece of property because, in most of the communities dowry is paid to the bride and, hence, parents frequently indulge in extracting as much price as possible. In some of the nomadic communities like the Paradhi or Vaidus, women are sold, exchanged, mortgaged and even leased out. Still, in some communities, the custom of demanding dowry at the time of marriage is replacing the earlier 16 custom of bride wealth (Bhandwalkar, 2012).

India has completed 67 years of Independence but still women from Nomadic tribes (NT) and De-notified tribes (DNTs) community have not basic and essential document (election card, aadhaar card) which claim their right as a citizen of the country. Because of lack of such document they cannot obtain their right to vote and same time miss the opportunity to stand for election. They even cannot access facilities which government provides after fulfilling the formality of necessary documents. They are unable to buy grains from the ration shop at a cheap rate. They cannot produce caste certificate in school which is important for pursuing education thus their children are away from education, like this they are unable to access a lot of schemes prescribed for them due to lack of document like pan card, caste validity etc. Women in the community face triple discrimination based on class, gender, caste and face the harassment of police being a criminal tribe. Upper caste people use abuse language, beat them demand for having sex (Bhandwalkar, 2012).

2.8 Women in Banjara Community

Women in the Banjara community play a key role in the household and the community though they are submissive to their men. The men exercise their power of authority and control their women in all lifestyles. In social activities, the women have to oblige their men and work for the maintenance of the family and the community. Her contribution to family income is considerable and shares the burden equally if not more. Whatever be her economic contribution, still she has to be submissive to the men. If not, the Gor Panchayat dominated by men takes action against her. In religious and political affairs, the men play the dominant role. Women do not feel repressed whatever way the men act in their society. Women consider them as their power (Naik, 1983). There is a celebration of the birth of the child but the birth of daughter does not count. The more importance is given to the male child. Illiteracy is common in Banjaras but the women almost illiterate. After the disturbance in their economy of pack-bullock transport, the men continued to pouch in the forest it is also banned later. The agricultural load of women increased. The women used to engage in domestic chores and rearing children. The Banjara women face double oppression and exploitation by both those belonging to the upper castes and classes and by those of their own community (Mohan, 1988)

Prof. Motiraj in his book Pal Niwasi (Hut Residents) nomadic tribes portrayed the costumes, mother tongue, business, festivals, and lineage of Mathura dwelling Labhan-Banjara community. He also mentioned Laman-Labhani as deprived tribes. He also gave details about their history, lineage, surnames, marriages, Jat panchayat, mother tongue, the distinction of Labhan. He denies calling criminal and described their present condition. He asserted that the development of the society is totally depending on the status, which is given to the women. He also asserted that once the woman of nomadic casts gets awaken will be responsible for the society, which gives respect to the woman, is in the real sense can be called a developed society (Pawar et. al, 2012).

The Constitution of India does not differentiate between rights of men and women. The female infanticide has a big issue in Banjara community because of low literacy rate and income among women of Banjara; in addition, the Banjara women are living in remote areas and Tandas (Hamlets) so that they do not have access to a health facility to overcome this issue. This system should be stopped within the community and women should be treated equally. India has completed the 60 years of independence but there is not full awareness created by State or Central Governments. The Tandas are visited by politicians at the time of elections for vote banks but they are not seen at rest of the years. The culture of Banjara is identified by the women. However, it is regrettable to note that in the case of non-development and exploitations she is the first (Rathod, 2008).

2.9 Status of women in household

Women’s work remains unrecognised and formally unorganised despite the fact that women’s contributions to the family are vital; in many cases, women are the breadwinners and work longer hours than men are. This underestimation reflects women’s lower status in the family and locality; they have very little or no say in household decision-making. Discrepancies in responsibilities and income share received sufficient attention in the Human Development Report 1995: ‘‘Men received the lion’s share of income and recognition for their economic contribution while most women’s work remains unpaid, unrecognised and undervalued’’ (UNDP, 1995). Women from the nomadic tribe (Kolhati) harassed sexually by the rich people of the village. However, women have to bear this all trouble to run the house and feed up the children. Sometimes the male person of the family force women to participate in these activities (Kale, 1994).

Methodology

• To understand the present socio -economic condition of Banjara women
• To study the challenges faced by the Banjara women within household and the community
• To understand economic contribution of the women to households and nature and extent of distribution of the income in Banjara community

Socioeconomic life of Banjara Women

The study was conducted to understand the social and economic life of Banjara women in the present context and their contribution to the household economy.

The study has been carried out on the objectives:

• To understand the present socioeconomic condition of Banjara women
• To study the challenges faced by the Banjara women within household and the community
• To understand economic contribution of the women to households and nature and extent of distribution of the income in Banjara community

5.1 Introduction

The women involved in the study ranging from their age group 20 years to 59 years, the wide age group has been considered for the better result of the social status of the women from every stage of life. It has been noted that the women have to face difficulties related to their education, health accessibility and work through all ages. Fifty-three percent of the total respondents (21 out of 40) were found illiterate and 35 percent respondents reported that they have completed the primary education. From the data in can be seen that the higher education still dreams for the banjara women. It shows that one of the major reason for backwardness and marginalisation is a lack of education. Most of the women could not complete their education because of the household work in their childhood and due to taking care of the younger siblings. However, various schemes are available for the community. People cannot avail it because of lack of awareness among them. People are not benefitting from the government schemes due to continuous migration along with the households. The traditional way of living in a joint family is changing among the respondent. It is changing because of the needs for the livelihood and migration. The families cannot move with all members at a time. Therefore, people are moving only with their wives and children alone. The dwelling structure of banjara settlement is changing over a period but most of the people are still living in Kachha house that is hut or in a shed.

Most of the people have built good houses for the future generation and held some share of the land in their settlements. The socioeconomic status of people changes from tanda-to-tanda because of the geographical locations. Yavatmal is considered one of the most developed districts in terms of the development of the Banjara. The banjara community has a little amount of share in the politics of Maharashtra. Late Vasantrao Naik and Late Sudhakarrao Naik have held the responsibility as a Chief Minister of Maharashtra. The household resources are becoming an important part of the people. Banjaras are contending among themselves in the Tanda. Some wealthy people living in cities are building the good pucca houses at the Tandas. There is always the feeling of living a better life. Most of the families still have deprived of the government schemes.

5.2 Educational Status

Girls’ ratio of attending higher education is very poor due to economic crises and uncertainty of livelihood option along with the migration. The dropout rate of education from primary school is prevalent among the banjara community. There are some reasons were given while collecting the data. The first and most important reason was to support the family. As found in the study all respondents reported that the girls’ percentage of attending higher studies is very less. That the family cannot afford to educate the girls. Marriage is a major reason for the poor educational status of girls from Banjara community, educating girls means higher expectation from the boy for dowry and higher expectations from the girl for good boy. Apart from marriage poor economic condition, lack of school infrastructure in the village and social insecurity are the other reasons. The migrations of Tandas have badly affected the education of the children.

5.4 Economic status

Women are majorly is dependent for a livelihood on Agriculture (34 percent), and unorganised sector (34 per cent). The people doing the seasonal migration for the livelihood for 4 to 8 months in a year. The people have unsecured income resources; the average income in the family is two thousand to five thousand per month. All member of family need to help in enhancing family income including children and old age persons. The Banjara women are borrowing money from moneylender for the purpose of marriage, health, fairs and festivals. The interest rates are very high so they cannot pay on time. Most women borrow many from the contractors and for repaying amount; they have to work throughout the year. For example, the sugarcane cutting workers from banjara community take advance of nearly ₹ 70000 to ₹ 80000 and work for a whole year as directed by the contractor. So they find difficult to sustain their livelihood. Women are mostly being neglected in the economic decision of the family. Even they work along with their husband in the field (stone quarry, construction sites, farm, etc.). They do not have any say in spending the money as well as saving but some women save money in her secrecy for any further emergency. Women face difficulties in accessing health care facilities at the time of critical situations like pregnancy. The community live in the remote area when they live their settlements. They do not have access to good health facilities. Most of the Banjara women (40 percent work) 14 to 16 hours a day that means they engage in different types of activities like cooking, washing clothes, rub utensils, take care of children, fetch water, work in the field, etc. During the discussion with women, it is reported that most of the women do not want to engage in the risky worksites like stone quarry work.

5.5 Social Status

The ratio between the male and female was equal in early period but in the current scenario, the male population is higher than female, the modernization and use of technology affected the equal ratio of male-female. The age for the girl’s marriage is changing in Banjara Tandas. They are accepting the fact that the age should be considered for the good health of girls, the average age is 18 to 20 year for the girls’ marriage. The nature of family has been shifted from joint family to nuclear family over a period of the time. The Banjara people have a land as a permanent legacy, which was lacking earlier; this endowment prevented the permanent migration of people. The community is not dependent on a single source for livelihood. The tradition of going from one place to another has not been changed yet. Banjara people migrate for the livelihood options; over there also they face difficulties in getting a good amount of income, health and educational facilities at the new residence, and no assurance of residence at the new place. Mostly women responded that alcoholism and the financial stress in the family lead to the domestic violence. The fairs and worship to gods are crucial in banjara community. People spend more money on praying the gods than spending it on education.

Figure 5.1: The transitional change in the dressing pattern of the Banjara Women

The dressing pattern among the women in Banjara community is changing by the time. The traditional dressing pattern as mentioned in 2.1.3 is only worn by old age women. The women in present condition are leaning towards the modern culture they are wearing Saris.

Figure 5.2: Dance in the marriage ceremony

The Banjaras have unique marriage celebrations. Women are at the front in the marriage ceremony. They take an active part in the dancing and singing.

5.6 Political Status

There is no any strong political leadership of women among banjara community. The lack of political leadership making more venerable to Banjara women to get their social, economic and political rights. Women have voting cards but they are not aware how to use it effectively. Women from present study do not aware about the political parties of the area and even they do not take part in the Gram Sabhas. The men who often visit village and are engaged with the political person from the village. There is a restriction on the mobilisation of the women in banjara community. Women listen to their husband in any political or economic decision. Women always take a side of men in the family. Even the tanda system is a prevalent social control system of the Banjara settlements. There is no place for the women in Caste Council.

5.7 Conclusion

All over the world, girls and women are given secondary status- all amenities, luxuries and even provisions must first be provided for boys and men, and only then, if available, can be given to girls and women. This is true to some extent throughout the world but more so and very evidently in India. The banjara community is not an exception to the statement. However, the true culture of Banjara lies in the traditional dressing pattern of women and distinctive culture of Tanda (hamlet) system. Banjara women are more vulnerable as compared to men. Banjara women are living under the umbrella of patriarchy. It can be found in every stage of the women. Women are facing double exclusion first is from within the community and another is within the household. The men and boys always have priority in every part. The family thinks they cannot afford to educate girls but they spend enormously on the boy’s luxuries. Boys are considered the future supporter of the generation whereas girls are the supporters of her in-laws family. Women or girls do not have any choices for the marriage. Elder members of the family decide on behalf of the girls and then they have to marry with decided. The community men become more attached to the decision making while women were just considered as labourers. Above all circumstances, women have to face the stress and tension along with violence in the family. Women in banjara community given secondary status in every walk of life.

Reference

Bhandwalkar, V. (2012, November ). Nomadic and De-notified Tribes. Retrieved from http://vaishalibhandwalkar.blogspot.in/p/articles.html

Bhide, A. (1981). A study of socio-economic conditions of women among Nomadic and De-notified tribes in Marashtra. Bombay.

Burman, J. J. (2010). Ethnography of a Denotified Tribe: The Laman Banjara. New Delhi: Mittal Publications .

Devy, G. N. (2006). A nomad called thief: Reflections on adivasi silence. Delhi: Orient Longman.

D’Souza, D. (2001). Branded By Law: Looking at India’s Denotified Tribes. Penguin Books India.

Halbar, B. G. (1986). Lamani economy and society in change. Delhi: Mittal Publications.

Kale, K. S. (1994). Kolhatyach Por. Mumbai: Granthali Publications.

Kothari, C. R. (2004). Research Methodology: Methods and Techniques (Second Revised Edition) . New Delhi: New Age International Publishers.

Mane, L. (1980). Upara. Mumbai: Granthali Prakashan.

Mane, L. (1997). Vimuktayan: Maharashtratil Gunhegar Jamati- Ek Chikitsak Abhyas. Mumbai: Yashwantrao Chavan Pratishthan.

Mohan, N. S. (1988). Status of Banjara Women in India: A study of Karnataka. Uppal Publishing House.

Naik, B. S. (1983). Status and Role of Women in Changing Banjara (Lambadi) Community of Andhra Pradesh. Indian Anthropologist.

Naik, R. (1983). Banjara Jamatichi Samjashastriya Samajik Arthik Pahani. Aurangabad.

Naik, V. S. (1996). Natal to conjugal household through marriage : A traditional life cycle of the Lambadi (Banjara) women in Andhra Pradesh. Indian Anthropologist, 28-29.

Pawar, A., Naik, P. A., & Rathod, S. J. (2012). A short overview of literature of past research: Banjara community in India. Global Research Analysis, 101-102.

Press Information Bureau. (2015). National Commission for Denotified, Nomadic and Semi-Nomadic Tribes. New Delhi: Ministry of Social Justice and Empowerment Government of India.

Rathod, K. (1978). Banjara Samajachya Arthik Samasya: Ek Drushtikshep.

Rathod, M. (2000). The Denotified and Nomadic Right Action Group Newsletter. Vadodara, India: DNTs Right Action Group.

Rathod, M. (2001). Ancient History of Gor Banjaras. Retrieved from Banjara Times: www.Banjaratimes.com

Rathod, M. (2003). Gor-Banjara Jan Jaati ka itihaas. Kanpur: Vidya Prakashan.

Rathod, T. (2008). Socio-economic Issues of Banjara Community in Karnataka: Redefined Strategy for Development. Present Status and future challenges of Banjara Community. Dharwad, Karnataka.

Renke, B. (2008). National Commission for De-notified, Nomadic and Semi-nomadic tribes . New Delhi: Ministry of Social Justice and Empowerment, Government of India.

Russel, R., & Hiralal, R. B. (1916). The Tribes and Castes of the Central Provinces of India (Vol. II). London: Macmillan and Co., Limited St. Martin’s Street, London.

Scheduled Castes and Scheduled Tribes Research and Training Institute. (n.d.). Tribes: KBK. Retrieved from KBK: http://www.kbk.nic.in/tribes.htm

Thurston, E., & Rangachari, K. (1975). Castes and Tribes of Southern India (Vol. IV). New Delhi: Cosmo Publication.

United Nations Development Programme. (1995). Human Development Report 1995. New York: Oxford University Press.