Indian J. Soc &Pol.1(1):15-20:2014 ISSN: 2348-0084 THE ECO-FRIENDLY LIFE STYLE ( A Study of Tharu Tribe in Tarai Region of UP,Uttarkhand and )

PARAS NATH , SANJAY KUMAR SRIVASTAVA2

1Lect, Department of Geography, SMRD PG College Bhurkura Ghazipur,U.P., 2 Survey Officer, Nagar Nigam, Gorakhpur, U.P.,India

ABSTRACT The Tharu culture is very Eco-Friendly, all cultural thing and activities of this tribe are deeply related with nature. Their residence, food, cloths, art, religion, economy and many other part of life are based on nature and keep ecological balance. Tharu people worship mainly their tribal Goddess (The Earth) called as „Bhumsen‟ in their folk language. There is a well family system in this community. Women have high reputation, enough social and economic rights in their family system. This community has paternal family system but women have high position and more rights, this is a mark able fact. Tharu youth like changing so they are struggling for advancemans. There are many other communities existing in Tharu area by Industrialization and Business, so the process of cultural exchange is running in Tharu area. Tharu youth are attracting to new and charming life style. They are ignoring their traditional tribal culture that is why the identity of old Tharu culture is under dangerous. They must have to get advance education, communication, technology etc. But care of old culture is must too for keep their identity.

The Tharu tribe is a most popular tribe of because they are the primary victims of the India and . The Tharu people are indigenous backwardness. The Tharus are struggling fortheir people living in the plains on the border of rights and cultural protection. Nepal and India. The population of Nepal is 28,287,147 (July 2006 est.), of which the Tharu History people make up 6.6% A smaller number of Tharus live in India, mostly in Champaran District of Bihar According to Nepali author Subodh Kumar Singh, a and in UdhamSingh Nagar District of Uttrakhand, series of invasions by the kings, eroded the Kheeri, Pilibhit, Gonda, Balrampur, Gorakhpur, influence of the indigenous Tharus. In 1854 Jung Bahirayach district of UttarPradesh. Population of Abrader, the first Ran prime minister of Nepal, Tharu tribe is 83544 in and 85665 in developed the Milky Ain, acidification of Nepal's Uttrakhand state Total Tharu Population is near indigenous legal system which divided society into about 169209 in India. a system of castes. The Tharus were placed at the The Tharu are recognized as scheduled bottom of the social hierarchy. Their land was tribes by the . Constitution of takeaway, disrupting their community and India gives many special social, educational and displacing the people. In the 1950s, World Health economic rights to these scheduled tribes and casts Organization helped the Nepalese government

1: Corresponding Author YADAV AND SRIVASTAVA : THE ECO FRIENDLY LIFE STYLE eradicate malaria in the Terai region. This resulted strong in this tribe; head of panchayat is called in immigration of people from other areas to claim Pradhan in local Tharu language. the fertile land, making the Tharus slaves of the new The Tharus love their folk arts. Tharu land owners and developing the kamaiya system of Songs, Tharu dance Naach , Tharu tattoos, Tharu bonding generations of Tharus families to labor. wall paintings, Tharu handicrafts, and Tharu magic isvery interesting and special. Mark able fact is this Social and Cultural Systems and Life Style that they make handicrafts only for personal use doesn‟t for marketing purpose. They like contrast The economy of Tharu community is based colures in dress and wall paintings for decoration of on Agriculture and forest (Pradhan, 1937). house (Govila,1959) Main food of Tharus is Fish Historically, they were the only ones that were able and but they also used Roti, Vegetables, to reside in the malarial jungles on the Indo-Nepal Mutton, Chicken, Milk products and more others border. But as mosquito control became available, But since hunting is banded in forest they cannot many others have migrated into this tribe‟s use more non-vegetable food because of poverty areas. They have deep affiliation with forest and they cannot afford expensive Mutton and chicken, river. The population of Tharu tribe is near to one but they use more and more fishes in their food. lac in India and in Nepal this figure is 1533879, it is Tharus are very host able and they respect their 6.75% of total population of Nepal (Nepal online). guests very much. Tharus treat their best friend as This tribal community has many specialties about real brother and sister. Some Tharu live in their culture and socio-economic systems. longhouses, which may hold up to 150people. The There are many clans in Tharu tribe those longhouses are built of mud with lattice walls. They called Kuri in their local language, name s of main grow barley, wheat, maize, and rice, as well as raise clans (Kuri) are as followed Badwayak, Battha, animals such as chickens, ducks, pigs, and goats. In Rawat, birtiya, Mahto, Dahait, Rajia, Bunka, Sansa, the big rivers, they use large nets to fish. Because Jugia, Buxa, Dhangra, and Rana. All of these the Tharu lived in isolation in malarial swamps until Tharu clans are divided in lower and high status the recent use of DDT, they developed a style of (Truner, 1931). The Tharus followed Hindu decorating the walls, rice containers and other religion, but after all they purely a tribal community objects in their environment. The Tharu women by anthropological point of view. transform outer walls and verandahs of their homes Tharu people worship mainly their tribal into colorful paintings dedicated to Lakshmi, the Goddess called as Bhuiyan or with other Hindu God Hindu goddess of prosperity and fertility. & Goddess. Government of India has been accepted this community as a Scheduled Tribe. Tharu Village The fact is that the Tharu themselves did not keep written records and what is known of their early The Tharus have small populated villages history is derived from passing references in and generally scattered and are often located at a religious texts and etymological evidence. It seems miner distance. The Tharus are always in search of probable that there is not just one origin of the a good site for founding their villages. A good site Tharuand that the people arrived in the area from in their judgment must be the land on a high level different place sat different places at different times. with proximity to river or some water supply yes As such there may be truth in all the theories. The safe from water-logging and inundation during the Panchayat system (Local Social Council) is very rainy season. (Srivastava 1958). The Tharus build their houses with enough distance to each other for

16 Indian J. Soc.&Pol. 1(01) : 15-20 :2014

YADAV AND SRIVASTAVA : THE ECO FRIENDLY LIFE STYLE better life style. The village dose not has bachelor‟s religious texts and etymological evidence. It seems dormitories or community houses, menstruation probable that there is not just one origin of the huts, guest houses and special granaries for Tharu and that the people arrived in the area from common use and distribution. The House different place sat different places at different times. of Pradhan (Chief of Village) is very important As such there may be truth in all the theories. The place of village. Even a casual to a Tharu Village is Panchayat system (Local Social Council) is very impressed by the neat arrangement of the houses, strong in this tribe; head of panchayat is called their cleanness in contrast with the congestion of Padhan in local Tharu language. The Tharus love other villages in India. A Tharu village, therefore, their folk arts. Tharu Songs, Tharu dance Naach , represents a closely knit society unites of which Tharu tattoos, Tharu wall paintings, Tharu have developed a bond of fellowship and corporate handicrafts, and Tharu magic is very interesting and life through mutual obligations and co-partnership. special. Mark able fact is this that they make handicrafts only for personal use doesn‟t for Tharu Houses marketing purpose. They like contrast colures in dress and wall paintings for decoration of house The Tharus are famous for their clean (Govila.1959 ) . houses. Generally Tharus build their house by Mud, Wood and Grass. The Tharus houses are always Religion cool in summer and hot in winter, it is a specialty of Tharu houses. Each house with its field and a Tharus follow Hindu religion because they vegetable garden is a detached residence with a claim that they are migrated with of narrow or a broad alley separating it forms the rajasthan by blood. This is very interesting fact adjacent houses. The house must face the east to because they have not any specialty of Rajasthni bring them prosperity, which the other directions of Rajputs in their Race and Culture but they claim the house do not promise. The Size of the house is blood relation with them (Kumar,1968). Tharus are depends on size of family. The (place of worship) is related with Mongoloid race and Rajputs have must in every house. On the side of the main house different race. Dr. D.N. Majumadar contested the the well-to-do Tharus build a Bangla (the Rest supposed Rajput origin of the Tharus on the basis of House). Both the exterior and interior of the Tharu blood group tests and the have found that Tharus houses present a neat and clean appearance. They have Mongoloid race, so they not related with are swept twice or thrice a day and the ashes and Rajputs (Majumadar 1941). The Tharu are house-refuse are thrown near the cattle-sed or in adherents of , but also held Islamic, fields. these Tharu clans are divided in lower and Animist and Buddhist beliefs. Small numbers have high status(Truner, 1931). The Tharus followed converted to in the recent years. Such Hindu religion, but after all they purely a tribal syncretism practices have led Tharu to practice folk community by anthropological point of view. Tharu Hinduism. With the advent of religious freedom, people worship mainly their tribal Goddess called others have converted to Christianity and there are a as Bhuiyan or Bhumsen with other Hindu God & variety of congregations active in the various Goddess. Government of India has been accepted districts where Tharus are found. Traditional Tharu this community as a Scheduled Tribe. worship various gods in the form of animals such as The fact is that the Tharu themselves did dogs, crow, ox and cows. Such gods are seen in not keep written records and what is known of their Hinduism. Every village has their own , early history is derived from passing references in commonly known as Bhuinyar. Tharu in East Nepal

Indian J. Soc.&Pol. 1(01) : 15-20 :2014 17

YADAV AND SRIVASTAVA : THE ECO FRIENDLY LIFE STYLE call their deity Gor-raja. Most Tharu households community. Women have high reputation, enough own a statue of a traditional god. Family members social and economic rights in their family system. often offer animal's blood sacrifices to appease the This community has paternal family system but god. Animals such as pigeons and chickens are women have high position and more rights, this is a used for sacrificial purposes. mark able fact. Tharu youth like changing so they Milk and silk cloth are also used. Many are struggling for advancemans. There are many Tharu would also use the blood of one of the male other communities existing in Tharu area by members in the family for such rituals. Such rituals Industrialization and Business, so the process are conducted through ceremonies, and superficial of cultural exchange is running in Tharu area. Tharu cuts are made forehead, arms, throat, legs, and/or youth are attracting to new and charming life style. chest. The gods are believed to have theability to They are ignoring their traditional tribal culture that heal diseases and sickness. According to traditional is why the identity of old Tharu culture is under legend, gods are given a bhakal, a promise of dangerous. They must have to get advance something, on condition that the sickness is cured, education, communication, technology etc. But care in any events of misfortunes, plagues and horror of old culture is must too for keep theiridentity. dreams. A relative's death is an event of great Status of Awareness Environment and Pollution significance among Tharu, and rituals conducted varies in accordance to regions. Tharu would Historically The Tharu culture is very Eco- approach shamans as doctors, known as Guruba. Friendly, all cultural thing and activities of this tribe Such shamans use Buddhist medicines to cure are deeply related with nature. Their residence, illness. Shamans will also try to appease gods food, cloths, art, religion, economy and many other through incantations, beating drums and offering part of life are based on nature and keep ecological sacrifices. The Tharu believe sickness comes when balance. Tharu people worship mainly their tribal the gods are displeased, and the demons are at Goddess (The Earth) called as „Bhumsen‟ in their work. Buddhist converts among the Tharu are found folk language. The old generation of Tharu in Saptari, Siraha and Udaypur. Currently it is community is more aware about nature and believed that there are more than one dozen of environment than new generation. According to S. Buddhist monks and novices among the Tharus. K. Srivastava (a famous Indian Anthropologist) in Such practice was possibly based on the fact that the year 1930 the Social Reform Movement which they were inspired by the discovery of Lord Buddha is popularly known as Jati Sudhar (reforms in as a member of the Tharu tribe. cast)among the Tharus was initiated by a handful of educated Tharus. (Srivastava 1958) Main some Tharu Culture Rules of this movement are as following (which are showing the care nesses old Tharu generation)-1- The Tharu culture is very Eco-Friendly, all Women in their menstrual period never to enter into cultural thing and activities of this tribe are deeply the kitchen or cook meals.2-Women must clean related with nature. Their residence, food, cloths, their hearths and put on clean cloths before cooking art, religion, economy and many other part of life meals.3-All rubbish of the house and refuse of the are based on nature and keep ecological balance. cattle must bethrown in a ditch outside the village Tharu people worship mainly their tribal Goddess or in fields and not on the path.4-No liquor and (The Earth) called as „Bhumsen‟ in their meat to be served. folk language. There is a well family system in this

18 Indian J. Soc.&Pol. 1(01) : 15-20 :2014

YADAV AND SRIVASTAVA : THE ECO FRIENDLY LIFE STYLE

Traditional Tharu houses making system, organizations and groups are active in Nepalese Agriculture system, cooking system are based on a Tharu community for development and extension natural law that is why the environmental valance of education, technology, health care etc Some never disordered in past. But at present there are Tharus are trying to keep their own socio-cultural many other communities existing in Tharu area by values but they are not success in their target till Industrialization and Business, so the process of now. Large number of Tharu youth wants change in cultural exchange is running in Tharu area. their life, so they are ignoring their own cultural Tharu youth are attracting to new and values. Itis true that Tharu youth want change but it charming life style. They are ignoring their has not this meaning that they are very aggressive traditional tribal culture that is why the identity of or advanced. They are only following other old Tharu culture is under dangerous. They must communities for a new life style. We can say in have to get advance education, communication, other words that the process of Sanskirtization is technology etc. But care of old culture is just too for still running in this community. Maximum Tharu keep their identity. Main problem of Tharus youth youth are trying to accept other culture only for is that they want new life style but they do not know leaving their old own culture. There are many about new and current environmental issues.. They Religious missionaries are working for conversion like using all type of modern thing (which make of Tharus in this area, that is why some Tharus pollution) without care of environment. This is have converted in other religions. The Tharu youth situation of highly educated youth than we can are ignoring their own culture and losing traditional easily imaging the status of other general Tharu values. Neither have they got advance ness nor do youth. they aware about their traditional culture. The Indian Tharu youth are very important Tharu Rana Parishad (Council of Tharu wing of their community. They are playing very Community)is a main organization of this creative role in their community. But they are not community which is active in this socio-cultural connected with mainstream of development. Some movement in this area. This organizations trying to youth are trying to get higher education and keep traditional culture of Tharus. But this advanced technology but in little number. They organization is not so success in its main goals. neither haven either advance mess nor keep There are many educational institutes and awareness about their traditional culture. They must organizations are working in Tharu area but have to get advance education, communication, percentage of educated people is very low in Tharu technology and new life style but care of traditional community. Most Tharu students want a job early culture is just too for keep their own identity. Youth that is why they are not interesting in post graduate of other tribes of this area (Bhotia and Jaunsari etc) level education. Graduation levelis enough for a are aggressive more than Tharu Youth. general job so they want only eligibility for a Many Bhotia and Jaunsari youths are general job. Only those students are studying in post working as administrative officers, professors, graduation level which want any special job or did Doctors, Engineers, and Advocates etc. They are not get a job still. Some students are taking very advanced and also careful about their education in postgraduate level for doctorate degree traditional culture. However, Tharu youth are very but number of these students is few. poor in this matter. Generally Tharu youth do not There are only 2 students (1 male & like to go in advanced cities for education. Nepalese 1female) want to do research for Ph.D. level. There Tharu youth are more aware and advanced than is only one Tharu man (Prem Singh Rana) has Indian Tharu youth because there are many youth Ph.D. Degree in this area.At present he is Lecturer

Indian J. Soc.&Pol. 1(01) : 15-20 :2014 19

YADAV AND SRIVASTAVA : THE ECO FRIENDLY LIFE STYLE in college. We have been said that also that Tharu struggling for freehold of their own agricultural Community is suffering form social changes and land and other properties. Situation of social their youth are playing active role in this process. conflict is still running because other communities Youths are refusing many old social rules and are counter attacking on the Tharus. Blast of customs. In this era new Tharu generation do not population and isorganization of joint families are like and support early age marriage, leadership& increasing need of more agricultural land and other dictatorship of old aged people, Joint family natural resources so the Tharu youth are conducting System, Traditional typical Costumes, marriage social movements. with elder women. Tribal religious activities& Things etc. traditional Social values have lost their Conclusion importance and new trends are still running. There is an interesting and amazing system of mutual The culture of Tharu tribe is really Eco-friendly friendship called as Mitai popular in Tharus and represents a good social life system. The Tharus community. In this system friends treat together as respect and care the natural resources like forest, real brothers or sisters and they every help and rivers etc. The concept of women empowerment is support together without any formality. Male friend not needed in this community because the Tharu called as Dilwar or Meet and female Called as women have already high status and enough rights Sangan in their own society. The oldgeneration of Tharu This system shows the human social values tribe is more aware about environmentthan new and feeling of the Tharus but at present this system generation. After all at present the Tharu tribe is is losing its importance like many other old suffering from Social and Cultural dynamics. systems. Kinship system is also changing and materialistic culture is affecting badly on blood and REFERENCES marriage relationships. New generation is using new words on place of old words of relations for Govila, J. P.: The Tharu of Terai and ' Indian Folklore.-2, 1959,p248 example- now Dauwa (Father) is called as Papa or dady and Aiya (mother) is called as Mammy. Kumar, N.: A genetic survey among the Rana Many specialties of other communities have Tharus of NainitalDistrict in Uttar Pradesh, been accepted by Tharus at present so we can say Journal of the Indian Anthropological that the process of cultural infection is killing the Society-3(1-2), 1968,39 traditional Tharu social system.In past there were Majumadar, D.N.: The tharus and Their Blodd many other communities was capturing Tharu‟s Group‟-Journal of Royal Asiatic Society of Forest and agricultural land but cool minded Tharus Bengal, Vol. VIII No.1 Nepal, 1941 Retrieved never conflicted with them. Many other from,http://www.hariyaliclub.org/museum.ph communities like Muslims, Sikhs, Paharis etc. are Pradhan, H. Dev: Social economy in the Terai (the Continuously capturing Tharu properties and also Tharus)', Journal of theUnited Provinces hurting their feelings since a long past. Historical Society -10, 1937,p59 The Tharus say that outsider are cheaters, they are cheating our community. But now situation Srivastav, S.K.: The Tharus: A Study In Culture has been changed because the Tharu youth do not Dynamics,AgraUniversity Press Agra. 1958,p19 like interfere of others in their own properties. Some educated and politically empowered youth Turner, A.C.: Census Report of United Provinces of know their rights very well so they are now India, Vol.XVIII, 1931,p599

20 Indian J. Soc.&Pol. 1(01) : 15-20 :2014