ABSTRACT

This paper focuses on livelihood transformations and contemporary livelihood struggle of the Gond community with reference to the Gond women. It explores their changing patterns of livelihood. After end of the feudal system, many interventions have taken places by the state as well as non-state actors. Simultaneously , barter system was converted into money- exchange system. In such circumstances, the Gond community come into contact with non-tribal communities. After independence, the state intervention has been increased, though previously Nehru was adopted the policy isolation. Various approaches of intervention have reflected on livelihood of the Gond community. And that creats the question like what are the transformation taking place and how contemporary changing process relects on the livelihood struggle in life of the Gond community and particularly Gond women. The researcher has explored the reality by using the qualitative methodological approach. This paper is based on empirical data by the everyday experiences of the participants of Gond men and women in Korchi block.
Vanita Tumsare currently pursues her Doctorate degree from the Tata Institute of Social Sciences

SUBJECTIVE LOCATION OF THE AUTHOR

The objective of the proposed study was to explore and understand the everyday experiences from the voices of the Gond women about their contemporary livelihood and livelihood struggle. As the researcher is outsider, therefore it is important to mention her location.

As, I belong to marginalise other backward castes in rural community and born and brought up with various socio-economical tension and struggle within family for survival. I have closely experienced the everyday struggle to fulfil the basic needs. These experiences have negative impact somewhere in my sub-conscious mind. It is due to education that provided me the ray of hope to overcome those problems and my parents had given me the space to complete my higher secondary education. My own struggle had started after the completion of my 12 th standard and for the first time I realised the domination of patriarchy within the family. After that, I started thinking beyond the existing culture of my family. I met people who were born and brought up in different background. Through interacting with friends, I came to know the ground reality like gender, caste, class. In the learning process, I have observed closely the Khairlanji masacre, which moved me a lot. The incident changed me and I started questioning myself who I am? I slowly started analysing each and every practices carried in and around my social space. The study of sociology helped me to understand the social problems along with the critical analysis of caste system, patriarchy and gender role. While doing my graduation, I worked with my faculties on his project, which gave me an opportunity to visit various places and discuss with him on various issues emerging in the society. In the process, I came to know another group of people who are known as Adivasis/ Tribes/ Indigenous people. Alike other groups of community these tribal communities constitutionally identified as deprived and marginalised community.

The issues of tribal community in the highly affected naxal zone dragged my interest to know about the life of the tribes in Vidharbha region. My interest took me to attend discussions and conferences where I met people who had studied on tribal community in Maharashtra. While doing my Master’s in Sociology I got an opportunity for field work with my teacher in Gadchiroli District (Maharashtra) which is known to be a dominant tribal region in Vidharbha. This has led me to reflect on their everyday life. I started reading about the tribal community and discussed with my friends. At the same time in classroom I always heard that tribal community are very liberal and equal towards their women but in reality the scenario was different than articulation by the other authors and I was wondering that how could I explore the reality from experiences of the tribal people. Gond was the first tribal community with whom I interacted and I started reflecting more on their life. During my Master in Social Work, I again got the opportunity to know more about tribal community in India but the question remained in my mind the life of Gond community and their struggle in everyday life. Then I decided to go again to the field and see the phenomena through the lens of women. The objective of the study is about deconstruction of the realities from the Gond’s perspective about their livelihood. The oral stories of the Gond tribal women are very painful and interesting to know about their struggle for survival. This study is about the voice of the people and their struggle in the contemporary period.

Introduction

After Nehruvian era, the state has adopted the policy of assimilation and integration. Small scale industries have been established throughout the Indian continent. Various industrial projects are open in Chandrapur District. After the division of Chandrapur, Gadrhchiroli district got very few industries, but most of the dense forest area comes under this district. Due to the huge tribal population, this district gets the status of tribal districts as well as benefits of that status. Now Gond tribal community emerge as the dominant community in Gadchiroli district. Korchi block is also dominated by Gond population. After division, various blocks are converted into talukas and state administration enters into the interior part of district.

Due to economically backwardness of tribal population and availability of dense forest, the Naxalite movements have also increased and subsequently police and paramilitary movement too have increased. These state actors and contractors, small merchants as well as non-tribal labourers who come from other districts and state start to affect to these tribal communities. They affect the tribals on their social, economic, political, educational as well as cultural aspects of life. The process of change affects their working pattern, resources, assets, institutions, values, norms, faith, beliefs, knowledge, skills, needs-wants ( aspirations), interest, social issues, and struggles in the everyday life of the people, but snatch their identity. Thus, the Gond tribe is struggling for their identities as well as adapting the new identity. Now they have the fear to loss their cultural and ethnic identity.

The process of transformation, on one hand they adopt new skills of livelihood, earn more money, get more resources from market based economy and observed the dynamics in their life, but in other hand they lose their culture and ethnicity. Though, culture and ethnicity are determining factors of livelihood and it is true for any society. So, it is interesting issue for any social science to analyse these transformations with respect to their livelihood tools and patterns. As Gass analysed, “Transformation is profound, fundamental change, altering the very nature of something. Transformational change is both radical and sustainable. Something that is transformed can never go back to exactly what it was before” (Gass, 2010). Dutton says that “Transformation lead change in inter-relationship of the inner and the outer, personal change to social change” ( Adams, 2007). In this paper the researcher has interpreted major themes and elements of social change and various assets to understand the process of changing livelihood patterns and struggle of the Gond community.

Changing Context and Livelihoods Transformations

Agricultural and Land Based Activities

In Gond community, agriculture is a main occupation. Since the past, their economy is mainly depending on the agriculture. But the pattern and process of cultivation has change. Now, they are struggling for adapting with these changing agricultural patterns and procedures. In the past, they were not depending on technology and machine for their farming. They were mainly depending on rain water for irrigation and had their old age traditional techniques and thus, they never got much production. Their backward farming method was the main reason for their poverty. Though, women had played a very important role in these traditional farming. So, the change in the farming pattern and procedure, subsequently change the role of women in field. These changes are discussed in the following paragraphs.

In the process of change in livelihood, now men works in the farm like ploughing, sowing, making bundles of crops, threshing (Churana) of paddy, etc. Previously, women were taking part in some agriculture work like sowing or thrashing paddy. But now, these works are associated only to men. In contemporary era, many tribal farmers are using tractor for ploughing the land. They water the crops through modern techniques. Many families are using well-water for crop cultivation.

In addition, ‘stream (Nalla)-water’ is also a source of water for cultivation. Mainly men-folk are involved in such farming activities. Due to the present climatic conditions, they are forced to change their cropping pattern for more agricultural production. Earlier Gond women were involved in agricultural labour. Now their work has expanded due to the various change in the cultivation and cropping pattern. Women are mainly engaged in sowing, weeding, re-sowing and plantation of crops, construct the separating wall to make boundaries to the farm, cutting paddy crops etc. Apart from this, women work in the backyard to get production of various kinds of vegetables, which they use, for their daily consumption while some of the women sell it to the market near the Korchi block and also at the nearest market.

Some women are engaged in the cultivation of vegetables in their farms. Men are helping them during ploughing of land but rest of the process growing and cultivation of vegetables is done by women alone. After the cultivation of vegetable men help to bring it to the market and women sell those products to the nearby market. Women are able to sell the vegetables to the villages which are close to the market place. Some of the women hold the basket on their head and they themselves go to the market and sell the vegetables.

This is not true among to all participants, but most of the participants told that they work as a seasonal labour and mostly during the winter season. Those families have the water sources like well, water-pumps; they cultivate vegetables regularly in summer and winter season. In the contemporary period, Gond women are using the different livelihood strategies for survival. In past, they had land but they did not have knowledge to cultivate the vegetables. But now, they come to know that selling of vegetables can be a source of livelihood.

On the other hand, due to the Forest Right Act, they do not have much land left with them. In the past, market was not accessible for the women and mostly men were going at the market which was located very far from the villages. Now market places are easily accessible to everybody in the village. The women of those villages which are far away from market are generally depending on agricultural based livelihood activities. They are preserving the food for summer. However, they also do other alternative work along with agricultural work (which the researcher has interpreted in the next paragraph). There are few narratives which throws light in understanding the changing livelihood pattern of women in the context of agricultural work.

Shamkuwar said, “My sister-in-law and other women in village engage in agricultural work like soil work ‘separating walls of field, sowing, plucking the saplings, re-plantation, weeding, cutting the crop. Apart from that, women work in backyard garden, where they are sowing vegetables like lady’s-finger, beans, tomatoes, bittergourd (karela) etc. Moreover, we also used that for our everyday use. We make ‘Khula’ (Cutting and Drying of vegetables) and preserve the vegetables for Summer as prices of green vegetables are high and is unaffordable for us during Summer season.”

Pramila said, “In my farm, I produce paddy, chilli, vegetables such as brinjals, tomatoes, beans, gawar. We cultivate chilli for our daily consumption and not for selling. But we cultivate other crops for market. In my backyard, I have sown seeds of gawar, beans, cucumber, corn, bittergourd etc. In the farm, I have produced vegetables for selling at Korchi market. ”

Bijobai said, “ I am working at backyard garden, there I sow seeds of vegetables like lady’s-finger, beans, cucumber, dolka, bittergourd etc. Moreover, I used that for selling at the market and daily consumption. This is possible mostly during the rainy and winter season.

Forest Based Activities

Earlier, the forest was one of the very significant resources for the Gond community. They were depended on forest minor products. They used that for their livelihood and they never sell those products. But now, due to market based and money-exchange economy, they have started to sell these forest products for money. They need money for buying other commodities which are not available at forests or not cultivated in their backyard garden or agriculture farms. At first they, especially males had been started Bamboo selling at the markets of Chhattisgarh border. Along this, after starting the projects of paper-industries near Gadchiroli and Desaiganj ( Wadasa), they are engaging themselves in Bhonga (Bamboo) cutting and afterward they were selling it to these industries. Previously, women were rarely working with their husbands in this occupation and not wanted to go into the dense forest. But now, they are carrying the Bhonga bundles on their head and bringing it to the roadside for selling. Most of the contractors and Paper Industry officers are coming to the roadside for purchasing the Bhonga from the people. Likewise, many non-tribals are entering into the interior villages in search of medicinal plants and forest’s dry fruits. Many Ayurvedic practitioners are entering into the forest in search for the medicinal plants. Villagers have also started collecting the dry fruits like, amla and charoli, medicinal plants and have started selling it at various markets.

In this occupation, women are equally participating with their men. Men and women are going to the forest to gathered the forest fruits and ‘ Jadi-B utis’ for selling. But, previously women were not involved in selling process as mostly men were bargaining with the merchants. The reason for women to be in this process is that men used to keep the money earned after selling for the consumption of alcohol. Very less amount was given for the family expenses. Due to this, women have started selling these products directly to the merchant s and at the nearest market by carrying products in basket on their head.

They are engage into another seasonal occupation, i.e. collection of Tendu Leaves. Tendu Leaves are used for making Bidi which is a kind of raw cigarette. Tendu Leaves is in more demand and Gondia has many Bidi Industries. So, these tribals, including women are involved in Tendu Leaves collection, which has become a great source of their livelihood. They collect Tendu leaves, seasoned it and afterwards they sell it to the government or directly sell it to industries after initial processing. Sometimes, contractor approached the villagers for Tendu leaves. Afterward, contractors pays them money according to the number of leaves which they collect. Thus, Gonds are engaging them in collection of minor forest products, which is the main source of livelihood for them. It is noted that women are equally involved in collection of Tendu leaves. Their economy is depending on the forest products.

In the changing livelihood activities women have started selling the woods to the nearest markets and other rural places. They are gathering firewood as fuel for their daily use and they are selling some of it at nearby rural places. As participants said, “I go to the forest for collecting fire-woods for everyday use and mainly for cooking. It is my daily activity. Other women also go to the forest to collect many forest products and they sell it at the market or at the village.”

Above entire livelihood strategies are very useful for them as well as for outsiders and merchants. But in this process, forest degradation has taken place in that areas due to which huge minor products have been sold by the forest department officers, private merchant etc. Participants said that in the starting phase, people did not think about sustainability of the forest. To avoid the risk of climbing the tree, people were cutting the trees of charoli or amla and other products directly from the grounds and afterward they collected that product for selling. So, the number of charolior amla trees are vanished out from the forests. They need money and so, they do not care of sustainability of forest. Following participants voices are relevant to understand this changing livelihood patterns.

Bijobai said, “Now, we are collecting only Tendu leaves and mahua-flower during the summer season for only one or two weeks because everybody goes to the forest and collect mahua flowers and tendu leaves and they sell at Korchi market. Other products like Bel, ‘Tori-seed’, Hirada-Behada and especially ‘ charoli’, which are very costly in the market but now these tress are vanished out from the forest due to the excessive cutting down of the trees. Now amla is not found in the forest. We can see the poor condition of the forest and its products.”

According to the participants, now the forest is not dense and becomes thin. In the process of livelihood transformation, forest-based work helps to these people to fulfil their basic needs. In the contemporary time, women are more engaged with forest-base earning sources rather than men. Men do not engage in the collection the minor products but they are more interested in the selling products like ‘Jambu plumsl’ and ‘ tendu- patta’ because these products give money after selling it to the city market like Nagpur, Gondia, Rajanandgoan and Raipur.

This is also a seasonal work which is mainly available in the month of March or April. In this work, everyone gets job. Those families who have more trees of ‘Jambu plums’ in their land are working together for earning money. It is also one kind of livelihood strategy of this community. In the ‘ tendu- leaves’ collection season , they are also worked together and earn more money. ‘ Mahua-flower’ is one of the minor products which they are frequently used it as their food from past. While the conversation with women participants, they added that they use the ‘ mahua-flower’ for selling as well as producing the liquor. They use that liquor for worship as well as selling it within village and many government officers come to the village to buy the liquor. They do not prepare it frequently but that is one kind of livelihood for them.

P ramila said, “I do not sell mahua-flowers. I prepare liquor from it. I buy mahua-flowers to produce liquor. Many customers come to the village to buy the liquor.”

Wheras, Gunibai said, “….. I prepare liquor for selling but not regularly. Once in a week, I sell that at our village itself. Many government officers come to our village for buying liquor. I earn 300 to 400 hundred rupees in a week. We sell mahua-flowers, which we collect, but if any emergency occurs in the family then we sell mahua-flowers at the market or in the village”.

Pramila said, “Mostly I engage with agricultural work. All other are just supplement work to earn money to spend on daily needs, as we do not get money in cash for the farming work all the time. That is difficult for survival. Now inflation has increased. We have to buy glossary for everyday use. So, we need money. In agricultural work, we get profit after six to twelve months in a year. However, such condition these small works help us for daily expenditure.”

The forest is a natural capital for the community. They use the forest products for their survival. Since the history, forest is the hub of minor products but in the changing livelihood patterns they are affecting the biodiversity and sustainability of the forest which give birth to struggle of livelihood. There is a need to the sustainability of forest because the forest is one of the most important elements of livelihood of the Gond community.

Market and Changing Livelihood Strategies

The researcher has discussed that how the forest-based resources used by people for their livelihood and survival of life, but it cannot possible without market accessibility. In the past, there was a lack of market accessibility. In the process of transformation, the market has introduced the variety of livelihoods to them. The researcher has mentioned that in the past, Gond women did not have easy approach to market places. The market places were far away from their places of residence and they did not had the means of transportation. So, they had to walk long distances to reach to those places. Due to the availability of transportation and governmental intervention, they have market not only at nearby villages but also at the cities.

Women get the opportunity to go nearest marketplaces for selling the forest products and purchasing daily need materials. The road network and transportation technology also helps them. Some years ago, Gonds were using bullock carts only for travelling, but now they are using bikes or bicycles. Few people, those who do not have any transportation means or money, only go by walking. Thus, people use public or rental transport to access the city market. Women are not going to city markets like Nagpur, Raipur, Gondia, Dewari, Garhchiroli etc, only men are going there for selling agriculture and forest-products.

Women are going to the weekly market for selling the minor forest products or seasonal products and purchasing the daily-needs, like grocery, clothes, medicines, etc. Otherwise, women do not go to the markets. They go to the nearest markets viz.‘Korchi’ or ‘ Maseli’. They are selling dry fruits, medicinal plants and vegetables, whereas men are going to Kochha- tola market, which is near Chhattisgarh boundary for selling their forest products.

As Janabai said, “I go to the forest for gathering fuel-wood for everyday. I also gather seasonal dry fruits tendu- patta,, charota-seed, char-seed, tor-seed, and berada-seed for selling it in the market. I sometimes go to the nearby Korchha tola market for selling those products.”

As participants said that in the Kochha- tola market, they get a high price for the products. Due to such market accessibility, Gond women get the opportunity to communicate with others and enhance their bargaining skills, learn the money exchange, realise the need of education for their work, and thus, primary education is helping them in money-matters. They get the opportunity of getting knowledge about the market, simultaneously they know about outside world where they interact with the non-tribal community as well other tribal community. Due to this social capital, they enter into the process of livelihood transformation.

Market creates a space for a change in the livelihood patterns and they are trying to enhance the various capacities and ability to develop the social relationship with other communities. If we observe to local market and local economy of tribal, we find that they create the opportunities by getting knowledge about outside world by conversation with others. They use their inner capacities, which help to change their livelihood patterns. Thus, market not only helps them to developing their economy, but it helps to develop their various abilities.

Government Intervention and Changing Work Pattern

Transformation is a process where various agents, whether state or non-state agents play their active role or works as catalyst for change. The intervention of state agencies is to help the community for accessing the physical or financial capital to enhance their skills, capacities or abilities to perform livelihood activities. In the process of change, education institution, infrastructures like road, water sources (stream , Lake , mold, dam, well, water-pump, water-tank etc), primary health centres, banks, co- operative societies for farmers, employment guarantee scheme, etc. are of great help to them.

With the help of above resources, people of the community are trying to sustain their livelihood activities. Though, these infrastructures are much poor and thus, many times people are getting trouble. Road facilities are helping to them to reach at marketplaces, by which women sell their seasonal products. Only men come to market by bike or other sources from those villages which are located in interior. Some women are not want to go to market, are depend on their husbands for their daily needs. Some husbands are also not willing to keep their wife with them while going to market.

Mathura said, “ My mother-in-law and husband knows where and how to sell the products. He goes to the market or society for selling paddy. I do not have more knowledge about selling and purchasing the products. I do not get chance as my husband does all the outside work alone….”

Researcher found that the Gond men and women are engaged in the work under Mahatma Gandhi National Rural Employment Guarantee Scheme (MGNREGA). It is one of the seasonal livelihood strategies which was introduced by the Government of India. Through this scheme, Gond people get the work in the month of April to May as well as in the month of December as they not have any kind of agricultural work. Therefore, most of the Gond labours are going to MGNREGA work. Under this scheme, they get work on the farm, forest-plantation, road construction, water tank work, well-digging, etc. Mostly they get farm work, like land survey or soil conservation work or digging well in agriculture land. In this agriculture work, men are digging the soil and women are carrying that soil on their head for the construction of the walls in their farms. They make land fertile by ploughing it and they call it ‘soil-work’. For this work, men and women get equal wages. They get wages through bank and for this payment, bank account is mandatory. So, Gond men and women have their bank account. Thus, they have a knowledge of banking as well as related financial knowledge. Now Gond women are going to the bank for transactions. At initial stage, they take help from bankers due to lack of proper knowledge of banking. Some women have joint account with their husbands and thus, they go with their husband for bank transactions.

Janab ai said, “ Now we get our money from bank when we do MGNREGA work. I have my bank account. I go to the market and bank alone. I don’t know how to write but with the help of others I do my bank related work. Other people are helping me.”

Sangita said, “I and my family members are working under MGNREGA scheme. MGNREGA work is available at our village for one or two months only . Mostly we engage with agricultural work. Other labour works are just supplementary work where we earn some money to spend every day basic needs.

Education is one of the assets in the life of human being which helps to develop the skill, knowledge, capacity to perform, etc. Government’s intervention in their life through formal education is one of the important steps to change the livelihood of the Gond community. In past, no schools were available to them. After independence, the state has started school education complusory and free and there are ‘Ashram schools’ for the tribal children. Ashram school is a residential school. Education have helped Gond people in the adaptation of changed livelihood process. Many men of the community who are at the age of 20 to 35 years said that their study helped them in their work.

The researcher has explored the transformation in Gond livelihood strategies which has been taking places due to the intervention of various state agencies. This intervention does not only bring the new kind of opportunities but also it has help the Gond people to enhance their capacities within them. However, there are various gaps in the implementation of these schemes. The success of these schemes is depending on the active participation of community and their cultural boundaries. There is a need to understand the contemporary struggle in the process of changing livelihood patterns.

NGO Interventions and Changing Livelihood Strategies

There are many activities being practiced in the field by different stakeholders at individual and community level. In one side, people themselves are involved in their traditional livelihood practices based on forest and agriculture. And at the other side NGOs and Government are bringing new methods and technologies in the way of production from agriculture and forest.

Amhi Amchya Arogyasathi (AAA) a non-government organisation based in Kurkheda Dist. Gadchiroli, since 1998 is working in the Korchi block to achieve better health and livelihood of the Scheduled tribes and other traditional forest dwellers (ST and OTFD). AAA is working for the capacity building and strengthening of individual, WSHGs and Gramsabha of Salhe and Nandali villages. There are awareness meetings, workshops and training programmes organised on ST and OTFDs rights and natural resource management. Some women group members have started visiting government offices to enquire about available government schemes and loans by the banks to seek livelihood opportunities with the help of NGO intervention.

After enactment of The “Provision of the Panchayats (Extension to the Scheduled Areas) Act, 1996” (PESA) and “The Scheduled Tribe and Other Traditional Forest Dwellers (Recognition of Forest Rights) Act, 2006” (FRA) gramsabha got ownership and community rights over forest and Non Timber Forest Produces (NTFP). Today gramsabha can collect, use and sell NTFP as have rights to protection, regeneration, conservation and management of forest. To practice these rights AAA and Salhe Gramsabha cordially initiated plantation activity in the community forest rights area where 11000 NTFP plants have planted in 2014 expecting dense and wealthy forest and enhancement in production of NTFP in future. In this plantation activity, men and women together were involved for cleaning of forest, digging pits, planting, weeding but activities like fencing of barbed wire only men did cutting of poles from trees for fencing. This shows a clear division of labour on structural and physically grounds for the men and women.

Also, there are Backyard Kitchen Garden (BKG) related activities initiated by AAA for the families of Salhe and Nandali village after rainy season. They have provided seeds of green vegetables and trained them on preparing beds using soil pots to grow vegetables with less quantity of water. It was expected that men and women together would fetch water required for beds but observed that in many families only women had to bring water from the well or bore well. It had increased work for women only. There were seeds provided to the farmers to develop vegetable plots but due to their traditional way of thinking, many farmers did not accepted and responded to the activity. Despite agriculture and forest, based livelihood activities many youths are migrating to the cities in search for jobs.

Deepening Struggles in the Context of Shifting Livelihoods
Transformation process gives birth to complex structure and culture and Gond community is not an exceptional part. In contemporary era, tribals are trying to assimilate themselves into mainstream society. They acquire knowledge from mainstream society which affects their lifestyle. The process of transformation brings the diversification in the livelihood strategies as they adopt various new occupations as well as they strengthen their farming skills. Researcher found seasonal employment as well as seasonal unemployment within their communities. Both these factors are severely affecting their livelihood strategies. Gond is monetarily deprived community and they need money to fulfil their everyday needs. Now, they are not depending on forests as a means of livelihood as they do not have rights on forests. But, they are having much agricultural land. They are marginal labours and thus, seasonal unemployability is harsh condition for them. So, seasonal work helps them to cope with their everyday needs. But there are many issues which can show the livelihood struggle of this community. The community is unable to sustain their livelihood due to the lack of resources, lack of knowledge and education, lack of economy, financial illiteracy, cultural limitations and imitation of dominant culture from the outside world, which brings dominated value and norms system within the community. This creates the trouble for the Gond people. The struggle of the Gond women starts from her house, community, and village and outside the community. There is a level of struggle, which affects the livelihood of the women. The following interpretation has given the insight of how Gond women are struggling in the changing livelihood scenario.

Seasonality and Struggle of the Gond community

In the contemporary era, Gond men and women are struggling with seasonality by various ways. In this diversification of livelihood strategies and seasonality affect to the Gond women livelihood and they are more vulnerable in the community. In the changing livelihood pattern in agricultural, forest-based work, skill and technology-based work, government intervention and employment schemes, etc. all these are based on seasons. And all the activities which are taken places according to the season creates the irregularity in the work of the community people.

Due to seasonality in work of the community has to faces struggle because seasonal work depends on the various components of healthy environment, market demand, sustainability of natural resources, changing human power, lack of security in terms of employment and good and equal wages etc. as the researcher has explored that women are more engage with selling the forest products in summer season, cultivation of vegetables in winter season and selling as well. Sewing is also seasonal work for the Gond women. Due to such working patterns, women and men of the community live with stress, insecurity of the employment. The community people do not earn more money but they do so much hard work for less amount of money.

As the participants, voices and their experiences are giving the insight about the struggle of Gonds starting from early in the morning and that struggle continues with a new form. Thus, participant’s experiences are giving the insight that how the lack of resources affects to their life. How to fulfill the basic needs, is always a question for poor in every society.

Hitkuwar said, “Now work has down but in a season, I go to the forest and collect all kinds of products whichever are available. Because after selling those products I get some money, which helps me for my daily expenditure. Other than this, I do not have any supportive sources to get money. My husband also does not have so much work outside the village. He does not go anywhere. He does not have any other training or skills like a carpenter, constructor.”

Migration

Since the last ten years, people are temporarily migrating to the cities in search of employment. Men of the Gond community are temporarily migrating to the cities like Nagpur, Pune, Mumbai, Andhra Pradesh, Bangalore, Jaipur (Rajasthan) and nearest districts during the season when they do not have any agricultural work or forest labour in their local area. The researcher found reverse migration taking place duirng the month of September and October as they come back to their villages for agricultural or forest work. Again they go to the distant workplace in the month of March to May, when they do not have any work in their local surroundings. The youths among the Gond community are more engaged in the construction work, digging of bore-well and electrician work.

Kailash said, “People needs alternative and supportive work with agriculture. People are going outside the village to find out work. Youths like me are migrating to cities because of fewer employment opportunities available in the village. Also, our new generation does not like to work in the farms. They would like to go outside from the village.” Also, Jageshwar said, “Now youths in the village would like to go to the cities for the construction work, electrician work, bore-well related labour work because they don’t have supportive or alternative employment with agriculture in the village level. Now, youths are attracted towards cities. Those people go to the cities for employment are coming back with a new look, different language and different get-up. They share their experiences with other youths and family members which attracts the rest non-migrants to move to cities.”

Only men in the community are migrated to the cities. Women are not migrating with their husband or brothers, they go to the nearest town at ‘Korchi’ for labour. Very few women go for construction work. Most of them are engaged in the agriculture or forest-based work and domestic works. From construction and other works from outside the village, men get high wages rather than MGNREGA work or forest-based work. Thus, they prefer to move to the cities rather than engage in MGNREGA work. But, everyone is not satisfied with the wage distribution by the contractors who are the agents or middleman . Migrants who are working in the cities as labours are facing the problems of wages as sometime their contractor/agents are not paying the fixed wages to them. Due to seasonal agricultural work, men get leisure time after sowing and replantation and thus they are compelled to migrate to the cities. Researcher found that Gond women are not independent in terms of migration as well as getting employment in various unorganised sectors. They are facing various restrictions for going out of the village for earning.

Manaher said, “I’m engaged in construction work. I do agricultural work also to help my family members. My wife and other family members take care of farming and agricultural production. She takes care of children. I do not carry her with me in construction work. I do not like if she will work with me at the construction site.”

Women are going to the nearest town places for the labour work. They do not go alone. They are going with a group or with a family member mainly for construction work. Women are unskilled labours. Men have the skill of construction but there are no single woman who has the knowledge of construction. They are working as labour only. Therefore, women get less wages than men for equal work. Those men who are engaged as masons gets more wages than those who are worked as unskilled labour. From the Gond community very few men are working as mason and others are working as labours. Though, government declared that there should be no gender discrimination in wages. There should be equal pay for equal or same work. But, these declarations are not reached up to the tribal villages as contractors do not apply this in reality.

Imala said, “I earn money from labour work; I go to construction work as a labour with my husband at Korchi. If he goes anywhere else for work then I do not come for this labour work alone. If any woman is ready to go for construction work at ‘Korchi’ or nearby Gram-Panchayat work, then I too will go there for work. I get Rs 130 for one-day work and my husband get 200 Rs.”

Negative Contact with the ‘Mainstream’

The Gond people, since past, are engaged in the forest-based work and they have the knowledge of wood art for everyday use. They prepare music instruments from woods. They are familiar with different kinds of woods; they recognise different kinds of woods and have the knowledge of its use. However, in the past, they did not make wood product for selling purpose. They used woods only for household due to pressure from forest officers. Now, Gond people are in contact with many other community people, for the access to the market for various kinds of enterprenures. Now, they know technology, transport, skill-based work, furniture work and electricity work. Gond people have started imitating such kinds of small skilled labour from the others. They learn from others. Mostly men contacted with an outsider.

Jangalu, “We cultivate paddy, urad and chana. We sell our production at wholesale market at korchi. My son drives a tractor and he uses that for farming work. I take care of oxes and cows.”

Since past, men have faced the outsiders. They have learnt various skills from others. Some of the men are knowing the carpentry work or engaged in secondary occupation along with regular agriculture work. Gond carpenters are using their skills in leisure time. Gond men are earning money from such kinds of small businesses like tractor driving, carpenter or furniture work. Gond people do not have resources/ instrument for carpenter work. They do not have their own tractor. These works are not associated with women as they do not know these skills. Jageshwar said, “As compared to men, women are very less in a government job or any kind of the jobs. Earlier, women feel fear about outside people. They do not talk easily with outsiders. If they come in contact with any other person, they hide behind the doors. In the past, if anyone comes in a bicycle, wearing new clothes, then people hesitate to communicate with them. Sometimes the strangers used to consider themselves as police, who had come to arrest them. That was the reason behind their fear to meet and converse to the strangers. Women were also frightened to them…”

Women do the work like running grocery shop in the village and earn some amount of money. However, without the help of men of the family, women are unable to run their business. There is a division of labour which can be easily visible. Men bring the grocery products from the (wholesale) market at Korchi and women sell it in the village. In both the villages, there are grocery shops available which are run by women. After conversation with them, researcher found that women are engaged in selling the grocery products and their husband, brothers and father help them in bringing products from the markets in the town.

This clearly shows that women have the capacity of selling products as well as bargaining with customers but in a comfort zone. They interact with others but decision-making power or autonomy about their entrepreneur is in the hands of men. The impact of outsiders and their cultural values create the strongest patriarchy among the Gonds. Their roles are also determined by the gender of the person like mainstream dominated culture. The participant said, “ I’m engaging my time in my grocery shop every day. My husband is at work in the farm. I look after all the turnover of my business. But , it is not possible to run the business without the help of my husband. He goes to the market and brings sellable products from the wholesale market and I’m selling those products at my grocery shop. I’m working only on my farm and not into any other’s farm as a labourer. I’m earning more by selling of ‘Ghutaka’ packets (a mixture of nuts, tobacco, calcium carbonate etc)”

State Intervention and Struggle of the Gond community

The intervention of the state at the various levels develop the socio-economic capital of the community, which help them to sustain their livelihood. However, Gond women are still struggling for her livelihood. In the process of transformation, as the researcher has mentioned above, state intervention is helping them in enhancing their skills and capabilities and livelihood opportunities for their survival. There are some insights which the researcher wanted to present here about the failure of schemes or projects in the context of Gond women as well as their community livelihood.

As the researcher has mentioned above, MGNREGA scheme has been providing the employment to Gond community within their agricultural field. Though, it is positive transformation, but during implementation, various lacunas are there. As participants said, “we do not get work easily. Block officers do not sanction the work properly. They ask us for preparing an estimate for work. Many a time officers are demanding money for sanctioning the work. We always have a fight with them. After completion of the work , we do not get our wages on time. It is always late. In case, we get work it is only for four to five weeks which is not sufficient for any villager.”

Ijamsayji said, “Mostly, officers sanction the farm/land related work under MGNREGA. If we go for construction of a well on the agriculture land for water sources then they neglect to approve it. They are creating problems and rejects the applications for no reason and giving excuses such as the application is not proper or the production of the documents is improper. They have many excuses to tell us, engineer want a bribe for giving the estimate for such works. We are so tired due to such behaviour of the government officers….”

Gunibai said, “I do not understand how to get the NREGA work. I never go to any office. Men of the village are going there. They know about such complicated things. Officers will not listen to women, they are asking questions and many things which women do not know….”

Mathura said, “Every time men go to the block office. They do not ask women and women also not interested in that. We have the burden of other work at the house. Men from two/three villages with the letter of Gramsabha, go to the offices. Many times we do not go for gram sabha also…I am interested in attending and participating in it, but I have a small child and I have to do household work, farm work, and backyard work. Then I feel tired. I avoid to go to a meeting. Also other women do not go for the meetings. So my mother-in-law, husband never told me to go for the meetings….”

Voice of the participants is giving the insight like inattentive, indifferent and corrupt nature of government officers towards the Gond community. Women are the most vulnerable parts of the community. Women are not able to enhance their dealing capability due to male domination. The power of patriarchy makes them vulnerable. These women are struggling for coping with community’s cultural values as well as new values. Women do not have the confidence in writing even in Marathi. Those who have studied until 10 th/12 th standard are facing the problem to take initiative in carrying the leadership position in the self-help group activities. They have fear and lack of confidence to deal with outsiders as well as elderly male members in the community. Thus, they have to face exclusion from the various processes of information and knowledge.

Ecological Degradation and Struggle of the Gond

The process of transformation in livelihood brings various e ffects on the ecological degradation in the field area. Due to the market economy, the intervention of outside community people, the intervention of vendors and merchants, the intervention of state activities, and the changing of exchanging system, changing livelihood strategies, people aspirations about lives, imitations of others, etc things are responsible for the ecological change and that impacted on climate and biodiversity of the forest.

In the past there was diversity which took place and the forest was very dense due to many types of animal, wild animal, different types of trees, many medicinal trees, fruits, teak etc available in the forest but now the condition of the forest is different as participants said, when bhonga cutting work had stopped, after that people had started selling ‘ blackberry’( jambhul) and that time many people did not knew how to break ambul systematically without cutting trees. Now, people’s eyes have opened up regarding the importance of trees in the forest. There is less number of Jambul trees in the those trees are slowly disappearing.

Outside merchants as well as community people are also responsible for vanishing away of the forest products. Because people cut down trees knowingly and unknowingly from the roots of trees. This process has been continuing for collecting the dry fruits. Most of the outsiders enter into the forest now also. Animals have also become very less in the forest. In the past there were, the population of beasts. Wild animals were more but now we cannot see many wild animals in the forest and it is because of excessive cutting down of trees as well as intervention by the outsiders. Changing livelihood patterns affect the forest diversity and lack of biodiversity also affect on the lives of the people of the community. This we can understand from the people’s experiences and their voices which are mentioned in the following ways.

Jangalu , “Many Merchants/traders, forest officers, outsiders came here for forest products, trees-woods, teak-woods, bamboo, dry fruits as well as other kinds of fruits. Because of them, the forest is in the bad condition at present.”

Manarubai said,“ Now forest products are also going to vanish. In a season of tendu leaves also, we hardly get any work for one or two weeks. Dry fruits are also not available in the forest. In addition, everybody tries to collect forest food that is why nobody gets more products for sale. Many times outsiders also comes to our forest areas and they also collect dry-fruits and cut the charoli trees; because of that forest has dried and have become sparse . During my childhood in the forest, several products were available in more quantity like amla, Charoli, Hirda, Behda but now trees of these dry fruits are very less. Therefore, we do not have any other options.”

The deforestation and lack of biodiversity impact on the climate of the area. The climate change affects other natural sources like land productivity, natural water resources. It impacts on the area as well. Now people in the process of high struggle due to the lack of production, lack of productivity of land, lack of natural rainfall in the particular season. And that create the many hurdles in the Gond lives and their livelihood assets become an imbalance. Their livelihood sustainability affects by such kind of the natural calamities.

Now the condition of farmers in Gond community is very worst and they are living in the crises. This affect to the lives of Gond women because women population earn money from the agricultural. They engage mostly with land based work. Their alternative earning sources are also depending on the forest, agriculture/land, and water sources. Due to the intervention of outsiders and forest officers, forests are more effected, but community people are also equally responsible for the ecological and deforestation in the tribal area.

The various literatures has mentioned that tribals are forest dweller and they save the forest biodiversity. But in the contemporary conditions are denied such myth about the tribal community. And Gond community people have accepted such facts. They know that they are also responsible for such changes. But the researcher understand this situation in different way, like every human being need food, water, shelter, clothes for fulfill the basic need and it is the same for Gond people also. They are struggling with how to fulfill the everyday needs in the periphery of their limited knowledge.

The poor always think about present not about future and it happens with Gond people also. And the other agencies are more responsible, including the state and non-state actors. As participants said that now they are not able to produce proper crops in their farm due to the above all the problem. And they do not believe on the outsiders because they have negative attitudes about them. Some of the conversations are following which may be given the understanding how the people of the community survived in critical condition.

Rameshwar said, “I have seen drought in our place. People had faced hunger problem because they are unable to get production from farms. In such condition, people have started selling forest products and earn money. Now everyone is engaged in selling forest products and forest resources are slowly vanishing.”

Manaru bai said, “Day-by-day condition of land is becoming poor. At our agricultural farm, we only get paddy production; apart from that we get Kurta and Kutaki. But we don’t have facilities of water sources properly; rainfall is also insufficient; so this year we were not able to re-plant of saplings . Many people are threw plants without re-plantation. Since years, we are unable to cultivate Urad, Koda, vegetable because here is a problem of water sources. Rain also not supports us. Condition of paddy is very bad. We spend money but it may the issue of loss.”

Above mentioned conversations are giving the insight that Gond people are struggling with ecological degradation and changing livelihood resources, strategies as well due to the impact of climate change and seasonality in the earning sources.

Food and Water Sources and Contemporary Struggle of the Gond

In the contemporary period, the researchers have explored that the Gond community have changed their food habits. Their food habits are influencing by the various elements. Traditionally, they consume non- vegetarian food, but now they consume all kinds of food with ingradiences. Their children do not like the traditional way of food preparation. Following voices of participants gives the insight of changing food practices. They are mentions that fulfilling the changing food habits are difficult as many spices are much costly and it is very difficult to purchase with limited money. As Sitaru Said, “Now, here is a different kind of food preparation. My daughter-in-law makes vegetables. They buy it from the market. That taste is also nice. But I like taste of ambil. Now taste of rice is different. People get a different kind of production of paddy. Now there are tur-dal, mung-dal, bins-dal, watana- dal we can buy from glossary-shop which is very costly.”

Now, Gond people cultivate different crops of paddy, pulses, and vegetables. But in the transformation process livelihoods of the community affect the food practices due to changing climate and ecological degradation. People are struggling with how to get more production without water resources. Lack of water resources affected the agricultural production as well as forest products which are mainly to earn resources. As per the participants’ voices, we can understand the field reality about the condition of the production process. Such kind of critical condition affects the food habits of the Gond community. People are struggling to find out the alternative earning sources to fulfill their basic needs.

Baburao said, “This year, due to insufficient rainfall, growth of paddy and grasses did not grow well. So, there is no work of removing grass from paddy in the farms. Those families have cultivated paddy with the help of irrigation facilities from wells or naala, they are only able to get production from their farms. This year, we are not able to produce more amount of paddy. We lost that. Many of us have thrown saplings from our land and some of us are kept it, because they do not have supportive facilities of water other than rainfall. This year community people were not able to cultivate paddy because we not have rainfall in the period of June. Because of that, many farmers were not able to cultivate.

As Salerobai said, “Rainfall is not sufficient so we not give fertilisers to our paddy. Now days, people get the urea fertiliser. If we give government provided fertilisers, then we need more water for our paddy, otherwise paddy will burn. We waiting for water after giving fertilisers to paddy, saplings will burn. Such thing happens with some other people. Some kept their sapling as it is, whereas some are thrown it out. Who replanted it, are in worst condition. This year, which has the sources of irrigation, can get paddy. Those who buy water, don’t know, can he get back his investment or not.”

Changing Community Aspirations and Livelihood
Outlook/Approach of the Gond Community towards Education

Education is a one of the important elements of livelihood asset. Since the tradition, Gond people has their own method and process of education which is kind different from mainstream society. In past, Gond community develop their knowledge in the periphery of their socio-cultural boundaries which is called traditional knowledge. There are many things which people learn from their. But in post-independence India, government established various school in this tribal region and thus they are introduced to formal school education.

As Baburow said,“ In my childhood, there so much schools are not available. I was not able to go to school. That time school was not near to our village. My children were going to school at Korchi. My elder daughter did not go to school, but my younger daughter and one son were going to ashram school in ‘Korchi’. That time only two schools are near to our village, one is in Korchi and another one at ‘ Belgoan’. That time five to six children go to school. Mostly boys were going to school. That time, we did not understand the importance of education. We did not have any kind of knowledge and consciousness about a study. I also told my children to not going to school. The teacher came to the home and asking for admission, but I was thinking what is need of education and study for girls as well as boys. What will they do after study? I am an illiterate person. How could understand the importance of that? I said, my girls, that, ‘what will you get at school and from a study. If you work at the farm then you can learn farming work and domestic work and that will become more helpful for your future and you can get food for your stomach…so don’t go at school. Do work at farm..’.”

But in the process of transformation, Gond community has entered into the mainstream knowledge system. Now, the state intervention is important for them, as participants said. They want to study more. The first learners said that the education is helping them to understand many things. Now they are understand the need of education. They are ready to send their girls to school and colleges which were not possible for them in past. But now, Gond community people change their attitude towards education. Because they observe that in the changing livelihood patterns, their formal school education is helping them to get a job.

They think that due to the education, they can communicate with the outsiders and government officers. Now they can read, write and understand the many things which they could not understand before. Now, education for them is a source of getting a government job as well as an important part of their life. As participants said that due to schooling, they can able to talking in Marathi, they understand Hindi and that helps them when they go to the cities for work. Many participants said that now they can read their documents which help them for getting the benefit of government schemes. Participants mention that now girls education is also important. They should study for their future. because may it will help them for any business, small-skill like ITI, sewing work etc. Now the attitude of the community people is changing towards their study. Some parents send their children to English medium school. They think that it will help more in their future.

On the other side, now girls education also importent for them. Girls also ready to learn. Some of the girls still not interest and they drop the school. But many girls still do able to complected their study. Due to the many socio-economical issues. Jangalu said, “ After a long year, girls have been going to school in ashram school as well as now in the college.”

As Baliram said,“My daughter are studying. Elder daughter pursuing B.S.C. final year. Younger daughter is in 7 th stander and son 9 th. Elder son got marry but he has done 12 th stander in ashram school. My daughter stays at A diwasi hostel in ‘Korchi’. She is interested in education. She would like to continue her education. I told her to stop her education after 12 th but she does not ready. Then I can not stop her. she wants to go to Nagpur or Gadachiroli for further study. I will try to send her if any help she get from government schemes. I am not opposed of education but sometimes I have to think about money. Education is not chip. That way I have ready her documents may help her to get economical help for study.”

As Gangaram said, “ Now my grandson and daughters are studying. I would be happy for them if they complete their study properly. If they will study more and get a job so their life will be good in future because in agricultural there is not space for earn more.”

Above discussions are provide some insights that education helps them for developing their livelihood strategies. It is the success of state intervention. But this process, give motivation to patriarchal values. Researcher observed that in both villages, men take education since intiation of schooling. Many boys (who are now adults) are completed their 10 th and 12 th standard schooling. Though girls starts their education in late period and has more drop out in comparision to their male counterpart. For this drop out, state intervention is also equally responsible. A participant said,

“I want to study but I did not like to stay at the ashram school as I not got good tratments from our teachers and I did not like the food which they gave us”. Now, very few girls have completed their 12 th class and joining to further study in colleges. The intervention of state helping to the children of the Gond community in their education process.

As Raiwanti said, “ My children are studying at Korchi. I have two daughter and two sons. Everybody are studying. My elder daughter is doing B.A. at Korchi. Younger daughter and son are studying at Kurkheda at 12 th and 10 th class. One younger son is studying at a village school in 4 th class. After that, I will send him at Korchi or Kurkheda for further study. I feel that my children should get proper education and if they work hard and complete their education. Without education, they can be able to get a job also. When I join this teachership job in Anganwadi, I feel that my status, look, living of style has changed. Villagers give respect to me. My family member also give respect to me. So, I want to see my daughter in good condition. They should live a good life with respect and knowledge. In life, education is an important for everybody. Because of my job, I learn many things. I am getting knowledge about health care, children growth and women health and nutrition, about other community people. Whenever I go for traning, morcha, shivers; I enjoy there. As I get a different kind of knowledge, I talk to many other community peoples and officers. I get a chance to see the different life of people; so I like my job also.”

Education, Employment Strategies and Struggle of the Gond community

Education has created the spaces for the educated Gond people. Their formal education is helping to them to learn new kind of work from others. Education has helped to the Gond men and women to build their skill, abilities and new strategies for earn money for their survival. As many participants mention that education is important to get a government job and government job is much secure than other private jobs. The vocational education could help to the Gond people for skill building, but it is depend on institute’s infrastructure and students’ ability to learn. Participants said that they were not able to get proper education from the vocational educational institutes.

Ranjana said, “I have completed my 12th class. After that, I joined ITI to learn sewing. But I was unable to give exam because in ITI, teachers did not taught us properly. Then I got married. Sometimes I feel that why I am here, in this village, There is no scope for sewing or any other things. After marriage, I got so many responsibilities; we have to manage our home work. It is very difficult to continue everything. I will send my daughter for studies because she is good in education and it is important for us. Now we do not have money and now I’m unable to stitch clothes. But after some year, I will continue my stiching work.”

Fakirlal said, “ A fter 12 th, I had started working in the farm. I knew agricultural work. I have taken one-month diploma in electric fitting under the Manav-Vikas program (human development program) at Kurkheda. I have instruments also, but in a rural area, nobody does electric fitting at their home. As a electrician, I don’t find any work. Then I have completed ITI diploma in carpentery work at Korchi. But that was also not useful for me. In class, teachers taught us theory only which was not useful for me. I was unable to learn properly. They don’t give us practical knowledge. It was only during the exams, they showed us how to make a chair. I have instruments, but I am unable to use it. I am not practicing it in any shop as I dont want to bear any risk. Other carpenters required trained workers. So, I am unable to do carpenter work. I know agriculture and farm related work. That only is helping me now.”

Thus , due to such fallacies in education, people get negative impact towards education. Therefore, there is a need of alternative strategies for giving education to the student from the marginalised rural community like Gond. Those people get the opportunity for the completion of their education, they can’t think beyond their regular work. In the field area, the researcher observed that those girls who are getting the opportunity to study, want to go for job after their studies. Their aspirations are changing due to their educational attainment and opportunity. Kalawanti said,“ I have done my 12 th and D.Ed. from Navoday school. I have done my internship in a school. I go to the convent at korchi. I am trying to apply for teachership at primary school as well as I preparing myself for competitive examinations.”

On the other hand, problem of getting a job without donations is not easy. So, there is a negative impact among the people about education. Moreover, the school drop outs is continuously increasing. School drop-outs, do not want to continue with their studies after 10 th or 12 th . This is the problem in the process in the educational system among the Gond tribe which needs to be strengthened.

Jageshwar said, “…now after education, getting a job is not easy for poor people. For getting any government job donations are required. How we give that much donations for the job? It is also big issues for the people like us.”

Education is powerful weapon for those who have achieved something which remains and never vanishes from within and it helps everywhere in life. Education helps to build the knowledge, skills and provide many opportunities for changing livelihood options for the Gond community but the quality education and proper implementation of rules will help them only otherwise negativity about state intervention increase the crises in the life of people.

Changing Health Facilities and Livelihoods

The Gond people traditionally believed in the black magic, chant-mantra-tantras. The traditional cultural practices among the people are still continuing, but now there are various changes that has taken place in the study areas. Gond people have the knowledge of medicinal plants. They did their own methods of recovery from the ‘joint pains’, ‘snake-bites’. But apart from that, they go to the hospital for the treatment. They take medicine which doctor suggest them. Now women go to the hospital for delivery. Some of the participants said that their mother-in-law, father-in-law were not ready to send them to the hospitals for delivery. They forced them for home delivery. But still women want to go to the hospital as they are getting benefits from hospitals. Some of the participants said that it is good to go to the hospital than to have delivery at home.

Rajawanti said, “I prefer to go to the hospital for medicine. First we go to PHC center for primary treatment otherwise at Korchi in private hospital as well as in the government hospitals too. In the past , many people do not go to the hospital. Now also, many families neglect to go to the hospital and go to Baiga or Pujari. They believe more on that. They follow superstition; but during their last stage, they go to the hospital. Yes, some Jadi- buti works to get recover from fever or bone pains. But every time, it is not good for health.”

She continued that , “ Pregnant women were careless in taking self-care and so, malnurished children were born earlier. But now, I give food supplement to them. But every woman does not follow the instructions given by health promotors. Nowadays, newly married women try to understand and listen to me. But, their mother-in-laws and old family members are not able to understand and accept new issues about the childbirth and their health related issues. For any illness, they held responsible to their daughter-in-laws. Many time it is difficulties for me to understand them.”

Now in the Gond community child mortality has declined. People go for the family planning operation after two children. In Nandadi, mostly men initiate for the family planning operations though it is still very less in number. Now people face different kinds of diseases which community ‘ Baiga’ could not identify or treat it and so they visit to the doctors in the hospital. Shitalsay said, “ I am baiga in the village. I help people and solved their problem from the spell chants….I am not able to see properly, unable to listen properly, I went to Korchi hospital and got treatment from doctors. They said to me to stop the consumption of liquor.” Many people are taking ‘Jadi- buti’, and they are also visiting to the hospital.

Samkubai said, “ In our community, people go to ‘ baiga’ also. We go to baiga and hospital too. Some time it is the influence of black magic in our life. Many people do black magic.”

In the contemporary period, the Gond community people are practicing the traditional practices along with new practices which the state has introduced them through the primary health centers, hospitals, ASHA workers and other programms. In the contemporary transformation process, health is the most important for the community as human health is one kind of asset for the sustainable livelihood of the community. In the changing scenario, people are adopted to the new resources for their future. There are some problems also which people face. They do not have transport facilities and government is not working on that facilities. Due to much ignorance, people are unable to take the benefits from government programms.

Conclusion

In the above discussion the researcher has explored the changing livelihood patterns of Gond community with the main focus on Gond women. The researcher has interpreted three major themes and under that various sub themes has been discussed. The themes are very interesting to understand the various turnover in life of Gond women in the context of their livelihood. In the contemporary era they are introducing to new patterns but there is lack of skill, opportunities restrict to the Gond people. On the other side the transformation process reflected on the livelihood of the people. And interaction with outsider/non-tribal community, agencies like NGO, state intervention effects to the livelihood of the community. These agencies are helping them to overcome from their struggle but at the same time these agencies create the hurdle as well. The Gond community try to assimilate with outsider but mainstream dominated patriarchal culture reflect on the role of women in the Gond community. And women socially-culturally become more vulnerable in the community. Also one important point is that, the ecological degradation and lack of biodiversity also create the hurdle in the livelihood of the community and particularly women livelihood. Because men access the cities and they are free to migrate but due to social pressure and mainstream culture Gond women restrict to stay at village. And lack of natural resources reduce the livelihood activities. In the transformation process aspiration of the Gond people is helping them in changing livelihood context and contemporary struggle process.

Reference

• Adams, M. (2007).  Self and social change. Sage.
• Chambers, R., & Conway, G. (1991). Sustainable livelihood-chambers and conway1991. pdf.
• Fernandes, W., & Menon, G. S. (1987). Tribal women and forest economy. Deforestation, exploitation and status change.  
• Gass, R. (2012). What is transformation.  And how it advances social change. Retrieved March,  21, 2014.