DOCSLIB.ORG

Language and Identity with Special Reference to the Tribal People in Odisha

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Language and Identity with Special Reference to the Tribal People in Odisha Classical Status to Odia Language Odisha Review Language and Identity with Special Reference to the Tribal People in Odisha Dr. Chitrasen Pasayat Language is extensively accepted as one of the natural process which is more rapid in this age of major factors, which creates boundedness or ‘we industrialization and urbanization; it is more feeling’. It offers a bond of solidarity; it provides expected in this era of mass media and internet. a common cultural identity among those who share The process of homogenization is viewed in a a common language. positive sense and is acceptable for the unity and In 1905, a strong language movement integrity of a state like Odisha. One such example was noticed in Sambalpur and politics based on is the linguistic reorganization of the Indian states Odia language brought some areas of western enforced after independence in 1956. It was Odisha like Sambalpur into Odisha. On the basis based on the language identity of the dominant of language, possibly, Odisha was the first state groups. In this endeavour, the political boundary carved out in the year 1936 that too during British of a state like Odisha has incorporated more than regime. These days, Odia is the dominant and one culture area in terms of language. On the other official language of our state. In course of time, hand, culture-area on the basis of language is however, we have realized that it is difficult to vivisected across administrative and political units build an authentic Odia nation-state by establishing i.e. states. the dominance of Odia language and culture. We have miserably failed particularly in the field of For example, Santhali speaking area is tribal literacy. As a result of this, we have now apportioned between Odisha, West Bengal and concentrated on imparting primary education to Jharkhand. Accordingly, Santhali speaking people the tribal pupils in their mother languages. At the are also speaking Bengali in West Bengal, Hindi initial stage, State Government under DPEP has in Jharkhand and Odia in Odisha. Similarly, the taken all necessary steps to prepare primers in Gonds are a Dravidian speaking tribal group, who ten tribal languages. In this sense, it would not be are largely scattered in Chhattisgarh, Andhra out of context to mention that we should have a Pradesh and Odisha. Their language Gondi has nation-state with multiple language centres. virtually no literary life and the Gondi speaking Of course, we cannot reject and refute people are no longer a compact block. the existence of forces which work together to Everywhere, they acquire and accept the promote cultural homogenization among different languages of the dominant neighbouring people, linguistic groups in a state like Odisha. It is a like Odia, Hindi and Telugu. March - 2014 51 Odisha Review Classical Status to Odia Language Odisha is a polity. It has a common mother tongues in Indian Census. The Census economic and political framework. After enumerators simply list mother tongues as reported independence, we have conceived of a common by the respondents. Another source of confusion economic and political mainstream. We have also is the census reports that record a large number tried to conceive of a cultural mainstream. of languages which are, in fact, not languages, but Nevertheless, it has been difficult to conceive of expressions of socio-cultural affinities. For a cultural mainstream based on Odia language instance, Reddy, Bhasa, Muslim Pahari, Ahiri reducing other tribal languages of the State to the Hindi, Rajputi, Islami, Christian and so on. status of marginal. In view of this, plural identity However, there is no denying the fact that of a tribal person in Odisha may be suggested, the tribal languages were forced into a corner. which become manifested in different situations Not a single language of vast tribal people in India and contexts. Language has a tremendous power had been accorded official status till 2004. Only to raise communication barrier between various Santhali language has been recognized very linguistic groups. Linguism and linguistic recently. Tribal languages like Gondi, Oraon/ chauvinism are phenomena, which have received Kurukh with more than millions of speakers are a great deal of attention from social scientists for not yet scheduled in the Constitution of India. the reason that it has the potential to generate Historically and culturally, the tribal people in India tension and accentuate cleavages in a multi-lingual and Odisha in particular have been playing state like Odisha with 62 officially recognized important roles. Some of these tribal languages tribal communities with as many as languages. In have more numerical strength than some of those this context, mention may be made of the Santhali mentioned in the Eighth Schedule of the language movement in Odisha, Jharkhand and Constitution. For instance, besides Santhali, the West Bengal. Recently, Santhali has got official number of speakers of Gondi and Oraon/Kurukh status. Sahitya Akademi has instituted awards for languages is more than the speakers of Sanskrit the Santhali writers. Interestingly, some more tribal and Kashmiri and Sindhi. communities with substantial numerical and speaker strength are demanding official Odia is the official language in Odisha as recognition to their languages. In sum, the linguistic stated earlier. But, linguistically defined, a number factor can act as a force both for the cohesion as of independent tribal languages are spoken within well as for disintegration too. the boundaries of modern Odisha. In our state, there are two Government institutions namely More than eighty years back, George Academy of Tribal Dialects and Culture (ATDC) Grierson undertook the Linguistic Survey of India and ST and SC Research-cum-Training Institute in 1927. At that time he mentioned about 179 under the Welfare Department which are languages and 544 dialects. Subsequently, the specifically looking into tribal issues. As it has been 1931 Census, the last enumeration done by the mentioned earlier, there are 62 tribal groups British, listed more than 2000 languages. The officially recognized in Odisha. They constitute figures of mother tongues reported in different about 23 per cent of the total population of the Censuses of Independent India too varied: 1951 (782), 1961 (1652), 1971 (1019). There may State. be two probable sources of these confusions. One However, it may be noted here that the is the procedure followed in identification of the tribe and the tribal language are not coterminous. 52 March- 2014 Classical Status to Odia Language Odisha Review For instance, the population strength of Juang is encouraging developments towards language more than the number of speakers of Juang identity of the tribal people in Odisha. language. The reverse may occur as well. In case TABLE-I of Koya tribe, their population is less than the speakers of Koya language. It means that tribe Tribal Languages of Odisha on the Basis of their and language population do not go hand in hand. Independent Linguistic Status and Speaker And this need not be a case of erroneous Strength as per 1971 Census - enumeration either. Table-I suggests us to believe Sr.No. Tribe Population Language Speakers that people speaking tribal languages have long 1. Bhumij 146978 Bhumij 28208 been enumerated most probably as Odia 2 Gadaba 46594 Gadaba 9211 speakers. Does it mean that tribal people in 3 Gond 499276 Gondi 16249 Odisha have really undergone long process of 4 Ho 31916 Ho 213871 intense linguistic acculturation and given up their 5 Juang 24384 Juang 12172 6 Kharia 120483 Kharia 49915 languages partially ? 7 Khond 869965 Khond 195913 Last but not the least, there are four written 8 - - Kui 350924 tribal languages found in modern Odisha. These 9 Kisan 80025 Kisan 72528 are Santhali, Saura, Kui and Ho. Written literature 10 Koya 59168 Koya 73716 11 Munda 222117 Munda/Koi 154132 in these tribal languages are also available at the 12 Mundari 17813 Mundari 117802 present time. Sahitya Akademi has started giving 13 Oraon 164619 Kurukh/ 59179 awards to the Santhali writers. Attempts are being Oraon made to impart primary education to the tribal 14 Santhal 452953 Santhali 378130 pupils in their languages. These are some 15 Saora 342757 Saora 157989 March - 2014 53.
Load more

Recommended publications
  • Tribes in India
    SIXTH SEMESTER (HONS) PAPER: DSE3T/ UNIT-I TRIBES IN INDIA Brief History: The tribal population is found in almost all parts of the world. India is one of the two largest concentrations of tribal population. The tribal community constitutes an important part of Indian social structure. Tribes are earliest communities as they are the first settlers. The tribal are said to be the original inhabitants of this land. These groups are still in primitive stage and often referred to as Primitive or Adavasis, Aborigines or Girijans and so on. The tribal population in India, according to 2011 census is 8.6%. At present India has the second largest population in the world next to Africa. Our most of the tribal population is concentrated in the eastern (West Bengal, Orissa, Bihar, Jharkhand) and central (Madhya Pradesh, Chhattishgarh, Andhra Pradesh) tribal belt. Among the major tribes, the population of Bhil is about six million followed by the Gond (about 5 million), the Santal (about 4 million), and the Oraon (about 2 million). Tribals are called variously in different countries. For instance, in the United States of America, they are known as ‘Red Indians’, in Australia as ‘Aborigines’, in the European countries as ‘Gypsys’ , in the African and Asian countries as ‘Tribals’. The term ‘tribes’ in the Indian context today are referred as ‘Scheduled Tribes’. These communities are regarded as the earliest among the present inhabitants of India. And it is considered that they have survived here with their unchanging ways of life for centuries. Many of the tribals are still in a primitive stage and far from the impact of modern civilization.
    [Show full text]
  • Bangladesh Public Disclosure Authorized
    SFG2305 GPOBA for OBA Sanitation Microfinance Program in Bangladesh Public Disclosure Authorized Small Ethnic Communities and Vulnerable Peoples Development Framework (SECVPDF) May 2016 Public Disclosure Authorized Public Disclosure Authorized Palli Karma-Sahayak Foundation (PKSF) Government of the People’s Republic of Bangladesh Public Disclosure Authorized TABLE OF CONTENTS Page A. Executive Summary 3 B. Introduction 5 1. Background and context 5 2. The GPOBA Sanitation Microfinance Programme 6 C. Social Impact Assessment 7 1. Ethnic Minorities/Indigenous Peoples in Bangladesh 7 2. Purpose of the Small Ethnic Communities and Vulnerable Peoples Development Framework (SECVPDF) 11 D. Information Disclosure, Consultation and Participation 11 E. Beneficial measures/unintended consequences 11 F. Grievance Redress Mechanism (GRM) 12 G. Monitoring and reporting 12 H. Institutional arrangement 12 A. EXECUTIVE SUMMARY With the Government of Bangladesh driving its National Sanitation Campaign from 2003-2012, Bangladesh has made significant progress in reducing open defecation, from 34 percent in 1990 to just once percent of the national population in 20151. Despite these achievements, much remains to be done if Bangladesh is to achieve universal improved2 sanitation coverage by 2030, in accordance with the Sustainable Development Goals (SDGs). Bangladesh’s current rate of improved sanitation is 61 percent, growing at only 1.1 percent annually. To achieve the SDGs, Bangladesh will need to provide almost 50 million rural people with access to improved sanitation, and ensure services are extended to Bangladesh’s rural poor. Many households in rural Bangladesh do not have sufficient cash on hand to upgrade sanitation systems, but can afford the cost if they are able to spread the cost over time.
    [Show full text]
  • An Ethnographic Study on Traditional Marietal Rituals & Practices Among Bhumij Tribe of Bankura District, West Bengal, India
    International Journal of Research in Social Sciences Vol. 8 Issue 9, September 2018, ISSN: 2249-2496 Impact Factor: 7.081 Journal Homepage: http://www.ijmra.us, Email: [email protected] Double-Blind Peer Reviewed Refereed Open Access International Journal - Included in the International Serial Directories Indexed & Listed at: Ulrich's Periodicals Directory ©, U.S.A., Open J-Gage as well as in Cabell‟s Directories of Publishing Opportunities, U.S.A An Ethnographic Study on Traditional Marietal Rituals & Practices among Bhumij Tribe of Bankura District, West Bengal, India Priyanka Kanrar* ABSTRACT: Marriage is the physical, mental and spiritual union of two souls. It brings significant stability and substance to human relationships. Every ethnic community follows their own traditional marietal rituals and practices. Any ethnographic study of a ethnic group is incomplete without the knowledge of marietal practices of that community. So, the main objectives of the present study is to find out the types of marriages which was held among this Bhumij tribes. Also o find out the rules of marriage of this village. Know about the detail description about Bhumij traditional marriage rituals and practices. And also to find out the step by step marital rituals practices of this tribal population- from Pre-marital rituals to the Post-marital rituals practices. Mainly case study method is used for primary data collection. Case study method is very much useful for collect a very detail data from a particular individual. This method is very much applicable for this present study. Another method is observation method. It is simply used when primary data were collected.
    [Show full text]
  • Prayer Cards | Joshua Project
    Pray for the Nations Pray for the Nations Abdul in Bangladesh Ansari in Bangladesh Population: 30,000 Population: 14,000 World Popl: 66,200 World Popl: 14,792,500 Total Countries: 3 Total Countries: 6 People Cluster: South Asia Muslim - other People Cluster: South Asia Muslim - Ansari Main Language: Bengali Main Language: Bengali Main Religion: Islam Main Religion: Islam Status: Unreached Status: Unreached Evangelicals: 0.00% Evangelicals: 0.00% Chr Adherents: 0.00% Chr Adherents: 0.00% Scripture: Complete Bible Scripture: Complete Bible www.joshuaproject.net www.joshuaproject.net Source: Isudas Source: Biswarup Ganguly "Declare his glory among the nations." Psalm 96:3 "Declare his glory among the nations." Psalm 96:3 Pray for the Nations Pray for the Nations Arleng in Bangladesh Asur in Bangladesh Population: 900 Population: 1,200 World Popl: 500,900 World Popl: 33,200 Total Countries: 2 Total Countries: 2 People Cluster: South Asia Tribal - other People Cluster: South Asia Tribal - other Main Language: Karbi Main Language: Sylheti Main Religion: Hinduism Main Religion: Hinduism Status: Unreached Status: Minimally Reached Evangelicals: 0.00% Evangelicals: Unknown % Chr Adherents: 0.00% Chr Adherents: 9.26% Scripture: Complete Bible Scripture: New Testament www.joshuaproject.net www.joshuaproject.net Source: Mangal Rongphar "Declare his glory among the nations." Psalm 96:3 "Declare his glory among the nations." Psalm 96:3 Pray for the Nations Pray for the Nations Baiga in Bangladesh Bairagi (Hindu traditions) in Bangladesh Population:
    [Show full text]
  • Life in a Bhumij Village During Lockdown: an Explorative Study
    SJIF Impact Factor: 7.001| ISI I.F.Value:1.241| Journal DOI: 10.36713/epra2016 ISSN: 2455-7838(Online) EPRA International Journal of Research and Development (IJRD) Volume: 5 | Issue: 8 | August 2020 - Peer Reviewed Journal LIFE IN A BHUMIJ VILLAGE DURING LOCKDOWN: AN EXPLORATIVE STUDY Dr. Nizamuddin Ahmed1 1Assistant Professor, Department of Education, Haldia Govt. College, Purba Medinipur, West Bengal, India Biswajit Goswami2 2Ph.D. Research Scholar, Swami Vivekananda Centre for Multidisciplinary Research in Educational Studies, University of Calcutta recognized Research Centre under Ramakrishna Mission Sikshanamandira, Belur Math, Howrah, West Bengal, India Swami Tattwasarananda3 3 Professor, Ramakrishna Mission Sikshanamandira, Belur Math, Howrah, West Bengal, India Article DOI: https://doi.org/10.36713/epra4902 ABSTRACT Since midnight of March 25, 2020, India's 1.3 billion people had gone under total lockdown to combat the spread of the novel coronavirus (COVID-19) pandemic and this prolonged countrywide lockdown has a serious impact on the life of the Indian tribes like their income, occupation, social life, personal life etc., as they are the most vulnerable and poor marginalized people of India, having neglected through the ages in every aspect of their life and livelihood. Bhumij tribe is one of them. They mainly reside in the Indian state of Odisha, Jharkhand, and West Bengal. Lutia is a typical Bhumij concentrated village in the area of Simlabandh under Hirbandh community development block of Khatra sub-division in the district of Bankura of the Indian state of West Bengal. By maintaining proper social distance and wearing face mask we have taken in-depth interview of 25 villagers of different age group and gender belong to Bhumij tribal community in this village on the various aspects of their day to day life, their education, their health awareness especially about the awareness regarding COVID- 19, their culture, religious and supernatural beliefs, etc.
    [Show full text]
  • Sylhet, Bangladesh UPG 2018
    Country State People Group Language Religion Bangladesh Sylhet Abdul Bengali Islam Bangladesh Sylhet Ansari Bengali Islam Bangladesh Sylhet Arleng Karbi Hinduism Bangladesh Sylhet Arora (Sikh traditions) Punjabi, WesternOther / Small Bangladesh Sylhet Baiga Sylheti Hinduism Bangladesh Sylhet Bairagi (Hindu traditions) Bengali Hinduism Bangladesh Sylhet Bania Bengali Hinduism Bangladesh Sylhet Bauri Bengali Hinduism Bangladesh Sylhet Behara Bengali Islam Bangladesh Sylhet Beldar (Hindu traditions) Bengali Hinduism Bangladesh Sylhet Bhumij Sylheti Hinduism Bangladesh Sylhet Bihari (Muslim traditions) Urdu Islam Bangladesh Sylhet Birjia Sylheti Hinduism Bangladesh Sylhet Bishnupriya Manipuri BishnupuriyaHinduism Bangladesh Sylhet Bodo Bengali Hinduism Bangladesh Sylhet Brahmin Gaur Bengali Hinduism Bangladesh Sylhet Brahmin Joshi Bengali Hinduism Bangladesh Sylhet Brahmin Kanaujia Bengali Hinduism Bangladesh Sylhet Brahmin Radhi Bengali Hinduism Bangladesh Sylhet Brahmin Sakaldwipi Bengali Hinduism Bangladesh Sylhet Brahmin Saraswat Bengali Hinduism Bangladesh Sylhet Brahmin unspecified Bengali Hinduism Bangladesh Sylhet Brahmin Utkal Bengali Hinduism Bangladesh Sylhet Brahmin Vaidik Bengali Hinduism Bangladesh Sylhet Brahmin Varendra Bengali Hinduism Bangladesh Sylhet Burmese Burmese Buddhism Bangladesh Sylhet Chamar (Hindu traditions) Bengali Hinduism Bangladesh Sylhet Chero Sylheti Hinduism Bangladesh Sylhet Chik Baraik Sylheti Hinduism Bangladesh Sylhet Dai (Muslim traditions) Bengali Islam Bangladesh Sylhet Dalu Bengali Islam Bangladesh
    [Show full text]
  • Compliance Or Defiance? the Case of Dalits and Mahadalits
    Kunnath, Compliance or defiance? COMPLIANCE OR DEFIANCE? THE CASE OF DALITS AND MAHADALITS GEORGE KUNNATH Introduction Dalits, who remain at the bottom of the Indian caste hierarchy, have resisted social and economic inequalities in various ways throughout their history.1 Their struggles have sometimes taken the form of the rejection of Hinduism in favour of other religions. Some Dalit groups have formed caste-based political parties and socio-religious movements to counter upper-caste domination. These caste-based organizations have been at the forefront of mobilizing Dalit communities in securing greater benefits from the Indian state’s affirmative action programmes. In recent times, Dalit organizations have also taken to international lobbying and networking to create wider platforms for the promotion of Dalit human rights and development. Along with protest against the caste system, Dalit history is also characterized by accommodation and compliance with Brahmanical values. The everyday Dalit world is replete with stories of Dalit communities consciously or unconsciously adopting upper-caste beliefs and practices. They seem to internalize the negative images and representations of themselves and their castes that are held and propagated by the dominant groups. Dalits are also internally divided by caste, with hierarchical rankings. They themselves thus often seem to reinforce and even reproduce the same system and norms that oppress them. This article engages with both compliance and defiance by Dalit communities. Both these concepts are central to any engagement with populations living in the context of oppression and inequality. Debates in gender studies, colonial histories and subaltern studies have engaged with the simultaneous existence of these contradictory processes.
    [Show full text]
  • Caste, Kinship and Sex Ratios in India
    NBER WORKING PAPER SERIES CASTE, KINSHIP AND SEX RATIOS IN INDIA Tanika Chakraborty Sukkoo Kim Working Paper 13828 http://www.nber.org/papers/w13828 NATIONAL BUREAU OF ECONOMIC RESEARCH 1050 Massachusetts Avenue Cambridge, MA 02138 March 2008 We thank Bob Pollak, Karen Norberg, David Rudner and seminar participants at the Work, Family and Public Policy workshop at Washington University for helpful comments and discussions. We also thank Lauren Matsunaga and Michael Scarpati for research assistance and Cassie Adcock and the staff of the South Asia Library at the University of Chicago for their generous assistance in data collection. We are also grateful to the Weidenbaum Center and Washington University (Faculty Research Grant) for research support. The views expressed herein are those of the author(s) and do not necessarily reflect the views of the National Bureau of Economic Research. NBER working papers are circulated for discussion and comment purposes. They have not been peer- reviewed or been subject to the review by the NBER Board of Directors that accompanies official NBER publications. © 2008 by Tanika Chakraborty and Sukkoo Kim. All rights reserved. Short sections of text, not to exceed two paragraphs, may be quoted without explicit permission provided that full credit, including © notice, is given to the source. Caste, Kinship and Sex Ratios in India Tanika Chakraborty and Sukkoo Kim NBER Working Paper No. 13828 March 2008 JEL No. J12,N35,O17 ABSTRACT This paper explores the relationship between kinship institutions and sex ratios in India at the turn of the twentieth century. Since kinship rules varied by caste, language, religion and region, we construct sex-ratios by these categories at the district-level using data from the 1901 Census of India for Punjab (North), Bengal (East) and Madras (South).
    [Show full text]
  • Overview of the Munda Languages
    chapter 5 Overview of the Munda Languages Gregory D.S. Anderson 1 Introduction The Munda languages are a group of Austroasiatic languages spoken across portions of central and eastern India by perhaps as many as ten million people total. The Munda peoples are generally believed to represent autochthonous populations over much of their current areas of inhabitation. This is codified in one of the common terms used locally to describe them, adivasi or ‘aboriginal’. Approximate Distribution of N E P A Munda languages L Mundari UTTAR PRADESH Santali INDIA B BIHAR A N Agariya G L Korwa D A HAN Koda JHARK D MADHYA Santali E Agariya Koraku Asuri Turi S PRADESH 5 H KorwaAsuri 4 2 WEST 1 3 2 3 Santali1 BENGAL 5 4 Bhumij 1 5 2 3 Kharia 3 1 Korku H R A G Juang Mahali S 1. Birhor HARASHTRA I MA T ORISSA 2. Ho T A Gorum 3. Kharia H H Remo 4. Mundari C Sora 5. Turi ANDHRA Gutob PRADESH Gta 0 Miles 150 INDIAN OCEAN 0 Km 150 Map 5.1 Location of the Munda languages in India. © koninklijke brill nv, leiden, ���5 | doi ��.��63/9789004�8357�_006 overview of the munda languages 365 Originally, Munda-speaking peoples probably extended over a somewhat larger area before being marginalized into the relatively remote hill country and (formerly) forested areas primarily in the states of Odisha and Jharkhand; significant Munda-speaking groups are also to be found in Madhya Pradesh, and throughout remote areas of Chhattisgarh, West Bengal, Uttar Pradesh, Andhra Pradesh, and Maharashtra, and through migration to virtually all areas of India, especially in tea-producing regions like Assam.
    [Show full text]
  • 2021 Daily Prayer Guide for All People Groups & Unreached People
    2021 Daily Prayer Guide for all People Groups & Unreached People Groups = LR-UPGs = of South Asia Joshua Project data, www.joshuaproject.net (India DPG is separate) AGWM Western edition I give credit & thanks to Create International for permission to use their PG photos. 2021 Daily Prayer Guide for all People Groups & LR-UPGs = Least-Reached-Unreached People Groups of South Asia = this DPG SOUTH ASIA SUMMARY: 873 total People Groups; 733 UPGs The 6 countries of South Asia (India; Bangladesh; Nepal; Sri Lanka; Bhutan; Maldives) has 3,178 UPGs = 42.89% of the world's total UPGs! We must pray and reach them! India: 2,717 total PG; 2,445 UPGs; (India is reported in separate Daily Prayer Guide) Bangladesh: 331 total PG; 299 UPGs; Nepal: 285 total PG; 275 UPG Sri Lanka: 174 total PG; 79 UPGs; Bhutan: 76 total PG; 73 UPGs; Maldives: 7 total PG; 7 UPGs. Downloaded from www.joshuaproject.net in September 2020 LR-UPG definition: 2% or less Evangelical & 5% or less Christian Frontier (FR) definition: 0% to 0.1% Christian Why pray--God loves lost: world UPGs = 7,407; Frontier = 5,042. Color code: green = begin new area; blue = begin new country "Prayer is not the only thing we can can do, but it is the most important thing we can do!" Luke 10:2, Jesus told them, "The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field." Why Should We Pray For Unreached People Groups? * Missions & salvation of all people is God's plan, God's will, God's heart, God's dream, Gen.
    [Show full text]
  • Nurturing Linguistic Diversity in Jharkhand
    COMMENTARY l anguage. It is well known that children Nurturing Linguistic Diversity understand concepts in language and mathematics better in their mother in Jharkhand tongue, or in their fi rst language. But the education system in India has largely Role of the Mother Tongue failed to provide education to children in their own language. Though the Indian Constitution pro- Prabhat K Singh vides for education in mother tongue for children belonging to linguistic minority It is imperative for the n the 1881 Census, the question on communities, tribal children are forced Government of Jharkhand to mother tongue was included for the to study in dominant regional languages implement the policy of imparting Ifi rst time in the questionnaire and like Hindi or English in school. One mother tongue was deemed as the lan- m ajor reason for children’s low attend- education in the mother tongue at guage spoken by parents in the house- ance and poor performance in school is the primary school level to both hold. In various censuses conducted the problem of comprehension, since the enhance the learning of young over the last century, the concept has language in which they are taught (Hindi) children and maintain linguistic undergone modifi cations, and in the is foreign to them. This language barrier 2001 Census, mother tongue was de- leads to a high dropout rate among tribal diversity in the state. fi ned as the children, and by Class 5, 50% of them language spoken in childhood by the per- leave school, and by Class 10, 80% drop son’s mother to the person.
    [Show full text]
  • Indigenous Peoples Plan
    115611 Public Disclosure Authorized THE IPF COMPONENT OF THE BANGLADESH TRANFORMING SECONDARY EDUCATION FOR RESULTS PROGRAM Government of the People’s Republic of Bangladesh Public Disclosure Authorized Tribal Peoples Planning Framework (TPPF) April, 2017 Public Disclosure Authorized MINISTRY OF EDUCATION Public Disclosure Authorized Government of the People’s Republic of Bangladesh Table of Contents LIST OF TABLES AND FIGURES .................................................................................................................. i ACRONYMS AND ABBREVIATIONS .......................................................................................................... ii 1. Background ......................................................................................................................................... 1 2. Program Description ........................................................................................................................... 2 3. Project location and Implementation Arrangements ......................................................................... 3 4. Scopes and Objectives of the Tribal Peoples Planning Framework (TPPF) ......................................... 4 5. Defining The ‘Tribal Peoples’ under the SEDP .................................................................................... 4 6. Tribal Peoples in Bangladesh .............................................................................................................. 5 7. Legal and Institutional Framework for the TPPF
    [Show full text]