Abstract

Nomadic tribes may be defined as; “Those people that because of their wandering lifestyle are unable to satisfactorily fulfill their needs of food, clothing, shelter and formal education those do not own immovable, property, nor have a village of origin nor posses tools of trade, but who for survival opt to beg or steel, whom the larger society has for millennia branded as aliens, and who have no place in the village affairs or the Balutedary system (system of caste and their division of work)”. The Dhangar nomadic tribe is primarily located in the Indian state of Maharashtra. The literal translation of the term Dhangar is ‘Wealthy’. The Dhangars of northern or southern India are reasonably considered to belong to the same race. The word Dhangar is derived from the Sanskrit word ‘Dhenu’ or Cow. They are called by different names like Dhangar, Dhangad and Dhanpal. Dhang also means a hill or a mountain. During times of hardship some Kshatriyas went to the mountains and hills with their sheep and cows and stayed in the forests: these people are called Dhangars. Today, this community has to deal with various problems like illiteracy, unemployment, poverty, child marriages, communicable diseases etc. due to their unstable and wondering nature. The Government of Maharashtra provides a number of welfare services to this community – education, reservation in jobs, scholarships and freeships, civil rights, special component plan etc. yet these communities face various problems due to their nomadic characteristics. This is also a challenge before the social work profession to bring these people to the main stream. This article is an attempt to articulate the socio-economic issues of Dhangar nomadic community in Maharashtra and the role of professional social work to tackle with these issues

Introduction

The word “nomad” is etymologically identical with “pastoralism”, and derives from a Greek term meaning “to pasture”. “Pastoralism”, in turn derives from the Latinic term pastor and refers to raising livestock. Thus, the first meaning given to “nomad” in the Oxford English Dictionary recorded by quotes since 1587 is “a person belonging to a race or tribe which moves from place to place to find pasture; hence, one who lives a roaming or wandering life.” However, anthropologists have found it useful to distinguish between the two components —raising livestock on natural pastures and the element of constant mobility — of the term “nomad”, referring to raising livestock on natural pastures as pastoralism and the element of constant mobility as “nomadism” (Salzman, 2002).

Nomadic tribes may be defined as; “Those people that because of their wandering lifestyle are unable to satisfactorily fulfill their needs of food, clothing, shelter and formal education those do not own immovable, property, nor have a village of origin nor posses tools of trade, but who for survival opt to beg or steel, whom the larger society has for millennia branded as aliens, and who have no place in the village affairs or the Balutedary system (system of caste and their division of work). The Dhangar nomadic tribe is primarily located in the Indian state of Maharashtra. The literal translation of the name Dhangar is “Wealthy”. The Dhangars of the Northern or Southern India are reasonably considered to belong to the same race. The word Dhangar is derived from the Sanskrit word ‘Dhenu’ or Cow. They are called by different synonyms like Dhangar, Dhangad and Dhanpal. Dhang also means a hill or a mountain. During the times of hardship some Kshatriyas went to the mountains and hills with their sheep and cows and stayed in the forests: these people are called Dhangars. The nine million Dhangars were distributed in all over Maharashtra state cocentrately in Osmanabad, Beed and Latun in west parts of Marathwada and adjoining districts of Ahmednagar, Dhule, Pune, Solapur, Jalgaon, Parbhani and Nanded. Their largest concentration is in Osmanabad and Beed districts.

A Brief History of the Dhanagar Community

The Dhangar name is exclusively used for the Shepherd Caste of Maharashtra. The Dhangar community is one of the oldest existing communities of India, tracing its history back to Mahabharata times. They have originated several ruling dynasties, most recently the Holkars of Indore. Prominent Dhangars have been Hakkaraya and Bukkaraya, founders of the Vijayanagara Empire. Dhangars have founded the Hoysalas, Holkar, Rashtrakutas, Maurya, Pallav dynasties. In addition the poets Kalidasa and Kanakadasa were also Dhangars. The famous Vithoba temple at Pandharpur was built by Vishnuvardhana, a Dhangar from the Hoysala Dynasty. The famous Meenakshi temple was built by Pallavas who were Dhangars. There is a tradition that Deoghur or Daulatabad was built in 1203 AD by a Dhangar or herdsman who acquiring by some unusual good fortune vast wealth was named by his brother shepherds Rajah Ram and soon after assumed the rank of a Raja. This warrior community, in the districts of Nanded, Parbhani and Berar, across the Painganga River, were in open rebellion from 1798 A. D. till 1820 A. D. under the brave leadership of Novsaji Naik and had taken possession of a number of strongholds.

Traditionally being Warriors, Shepherds, Cowherds, Buffalo keepers, Blanket & Wool Weavers, Butchers and Farmers, Dhangars were late to take up modern day education. Though it has a notable population not only in Maharashtra but also in India, had a rich history, today it is still politically highly disorganized community and is socially, educationally, economically and politically backward. They lived a socially isolated life due to their occupation, wandering mainly in forests, hills and mountains.

Contextualising the Debates

Pastoralists can be defined as “member of caste or ethnic group with a strong traditional association with livestock-keeping, where a substantial proportion of the group derive over 50% of household consumption from livestock products or their sale and where over 90% of animal consumption is from natural pasture or browse and where households are responsible for the full cycle of livestock breeding”. Other researcher defined Pastoralists are people who derive more than 50 per cent of their incomes from livestock and livestock products, while agro-pastoralists are people who derive less than 50 per cent of their incomes from livestock and livestock products, and most of the remaining income from cultivation, who live mostly in dry remote areas. Golla, Karuma, Monpa, Rabari, Bharwad, Charan, Aahir, Kuruba, Dhangar, Toda, Raika, Gujjar and Sandhi are the major pastoralists groups found in various states of India. According to a semi-popular magazine, more than 200 tribes, comprising six percent of the country’s population, are engaged in pastoralism (Khurana1999). Dhangar is the traditionally semi-nomadic pastoral society primarily located in the state of Maharashtra. In current situation, due to increasing population pressure on land and the greater intensification in agriculture in state made difficult Dhangars to survive on sheep rearing. Dhangars being forced to give up their traditional profession and take to cultivation of land or unskilled labor since traditionally nomadic pastorals had not established right over land, most of them are now forced to cultivate small tracts of marginal land. Some have been able to establish land holding under irrigation, the bulk of them experienced lowering quality of life over century (Malhotra et al 1981). Further reduction in common property resource led to acute shortage of pasture land, overgrazing, rapid loss of tree cover has reduced the carrying capacity of the land for animal herds of Dhangars. Due to decrease in rainfall, draught conditions it is difficult for Dhangars to provide fodder and water to their animals. Under the circumstances discussed above, a study which focuses on socio economic conditions of Dhangar Pastoralists was conducted.

Rathore (1986) found that majority of Raika pastoralists were illiterate and lived a nomadic life mostly in jungles. Thebaud (1988) reported that the pastoralist’s crisis led to a complex socio-economic transformation often leading to further marginalization of the pastoralists, understood as inferiority in relation to access to resources and local socio-economic influence. Kunzru et al (1989) observed that marginal, small and medium-large categories of livestock owners had significantly higher livestock holding and availability of critical inputs than the landless that significantly had lower economic status, lesser income livestock enterprises and lower family education status. Sperling and Galaty (1990) reported that in reality, the impacts of outside influences have caused changes in the traditional livelihood patterns of most pastoral groups, nomadic and transhumant alike. Hogg (1992) reported that many African pastoralists make decisions between livelihood patterns and resource allocation on a yearly basis, depending on the nature of the resources they have on hand at the time. Hutchinson (1996) reported that pastoral behaviors as logical consequences of social-cultural systems that have evolved from centuries of adaptation to marginal environments. Aligula et a. (1997) and Reid et a. (1999) reported that as human population has increased, agriculture has expanded into more marginal areas and formerly open communal grazing lands have been transformed into high-density rural settlements of small-scale farmers engaged in cultivation in livestock grazing. Saberwal (1999) reported that in social evolutionary thinking, the nomadic lifestyle has traditionally been treated as less civilized, less productive and more degrading than a settled lifestyle. Little et al. (1999) reported that modern factors such as population growth and agro-pastoral conflict have lead pastoralists to depend increasingly on nonpastoral assets such as agricultural labor, wage labor and trading as means to further diversify risk. Agrawal (1999); Mehta (2000); Kohler Rollefson (2003); Kher (2006) and Dhas (2006) reported that India also has a large population of nomadic people not all of whom are pastoralists. Indian pastoralists studied and being discussed here live in mixed crop and livestock production systems in Rajasthan, Gujarat and Deccan plateau regions. These pastoralists hail from regions of fragile, semi-arid ecologies that were arguably more suited for grass lands but have seen increasing advent of settled agriculture. They have been engaged in pastoralism as a traditional occupation for generations and have evolved coping strategies that help them co-exist with the agriculturists though the effectiveness of these coping strategies is now increasingly in question. Geerlings (2001) reported that most Raika Pastoralists combined crop production during the rainy season with (nomadic) pastoralism for part of the year. Of all households Interviewed 45% did own a piece of land for crop production, 55% responded not to have land in ownership. This is not to say that 55% does not engage in crop production. Some Raika households rent a piece of land for part of the year or sharecrop. Jost (2002) reported that two important aspects of animal husbandry in pastoral societies are herd composition and size. Both are ruled by environmental conditions, family subsistence needs, cultural precedent and the need to minimize risk. Rajput (2002) reported that 40 percent of the Raika pastoralists of Bikaner district of Rajasthan were illiterate, 55 per cent were educated up to primary and middle and the rest 5 per cent respondents who were found educated up to 12th standard and majority of the respondents had Agriculture as main family occupation. Sharma et al. (2003) reported that according to commonly used indicators for social development, pastoralists qualify as some of the poorest rural groups. In comparison with other segments of rural population, infant mortality is high and literacy rates are extremely low. They are usually poor in terms of cash and land ownership. Dutt (2003) reported that Indian nomadic pastoralists form a sub-set of the nomadic people in India. She reports that 7% of the population of India is nomadic but despite their sizeable numbers they are generally neglected by the policy planners. She states that when communications were not very easy, nomadic groups served as useful adjuncts to a largely sedentary population of settled agriculturists as the former provided useful services to them. There are three nomadic occupational groups: the pastoralists, the artisans and craftsmen and the hunters and trappers. Artisans and craftsmen and pastoralists form possibly equally large groups in terms of numbers. Mohammed (2004) reported that the majority of the Afar pastoralists depend on nomadic pastroralism, the data on occupation/type of activity/ of the surveyed population aged ten years and above, indicates that the major type of activity of the population is pastoralism 76.4%. This is followed by mixing farming 22.9% that is, both farming and livestock rearing (agro -pastoralism). Dhas et al (2006) reported Maharashtra and Karnataka have communities such as Dhangars who keep small ruminants. Barrow and Mogaka (2007) state that the situation of women and men in pastoral communities is not static, as incidences of drought have led to transformation in the socio-cultural and socio-economic organization of pastoral societies. Hartmann et al. (2009) reported that pastoralism is the principle mode of production system in the Somaliland area, mainly herding a combination of camels, sheep and goats. It is estimated that 60-80% of food and income sources of the pastoral communities is derived from livestock and livestock products (milk and Ghee). Kakar et al. (2011) reported that Pastoralists in the Cholisten desert of Pakistan knows the cultural events along their migratory routes and hence they participate in the fairs to sell their male animals and milk. He also reported that stay near the peripheries in the fairs to sell their male animals and milk. They also stay near the peripheries of the cities to sell camel milk, which is usually mixed with buffalo milk by middlemen. Usually the pastoral women sell the camel milk and the earnings go to them.

Methodology

The present study was conducted in Kolhapur district of Maharashtra. Kolhapur district consists of 12 talukas (blocks). But the researcher has selected the samples from only three talukas named as Radhanagri(N=30), Shahuwadi (N=30) and Hatkanangale(N=31). The universe of the present study was very huge and exact population of the Dhangar community in Kolhapur district is not available therefore researcher has used purposive sampling method for this study. Total 91 samples were selected for this study. The present study is depending on both primary and secondary sources of data. Survey method was adopted to collect the data. With the help of a structured interview schedule primary information from the people was collected and the researcher has also used library resources like books, journals and newspapers and internet etc.

Results and discussions

Socio economic profile of Dhangar pastoralist i.e age, family type, family size, education status, land holding, annual income and sheep ownership were studied. The above table shows that, majority (69%) families were joint families and in in majority (47%) families 4 to 6 family members are residing. The table also indicates that, majority (70%) families were from below poverty line (BPL). Majority (58%) respondents are living in mud type houses which are vulnerable to any kind of disasters especially in rainy season.

Distribution of respondents according to their socio-economic profile

Majority (70%) in each family 1 to 3 family members are illiterate but they are aware about school related programs. The above table also displays that, majority (84%) respondents feel low status in the society. Majority (56%) respondents family’s main occupation is daily wages were they for agriculture labors and majority (69%) respondents are small farmers. In case of family’s annual income, majority (65%) families annual income is less than 20,000. 81% said that they are not benefited by any kind of government scheme. As far as the health problems are concerned, majority (77%) respondents are suffering from any kind of communicable disease and it is also observed by the researcher that these people are not aware about various diseases and their treatment therefore there is a need of health education among them. Majority (70%) respondents visit private doctors for the treatment which leads to affect their family budget.

Some Learnings for Professional Social Work

Dhangar community is one of the nomadic tribe in the state of Maharashtra whose main characteristic is wondering for the occupation. They have 3.5% of reservation in service and education in the state but due to their nomad nature, they have to tackle with various socio-economic problems like; poverty, unemployment, housing, health and education. Our history evidences that, they are denied to their rights since so many years due to the caste system of our society. They are also neglected by the politicians, policy makers, planners and administrators that’s why they are still in the primitive and backward stage. It is also a challenge before the professional social workers to give these people to their rights back. The following social work measures will be helpful to resolve this problem more effectively.

• Social workers can aware these people regarding their rights.
• Social workers should conduct researches on these people to understand their condition and problems
• Social workers can work with NGOs at grass root level.
• Policies and programs for these people should be implemented qualitatively and there should be a good mechanism to evaluate the effectiveness of these programs.
• Preference should be given to the students of this community in hostels to reduce drop out rates.
• Social security services like insurance should be given to the unorganized labors of this community
• The schools of social work may organize camps like participatory Rural Appraisal/Participatory Action and Learning and these schools can also place their students for concurrent fieldwork in Dhangarwadas (residential area of dhangar community) to understand their issues and develop actiona plan with the help of these people.
• Family counseling centers and child guidance clinics may also be established.

Conclusion

The present study indicates that, the nomadic tribes have not achieved their rights as equal to other citizens of India even after 65 years of independence. They are the victims of various kinds of social stigmatization and discrimination. They are still neglected by planners, policy makers, administrators and politicians. This community has low social status and it is far away from the main stream. Now it is a challenge before the professional social workers to solve their problems and give their rights back. Social workers should apply their professional skill, knowledge, methods and techniques of social work profession to protect these peoples rights.

References

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