Arunachal Pradesh, the erstwhile NEFA, is the homeland for 26 tribes and many smaller tribes that have gained substantial ethnographic attention during the colonial to post-colonial phase. Though this tribal state has undergone a...
moreArunachal Pradesh, the erstwhile NEFA, is the homeland for 26 tribes and many smaller tribes that have gained substantial ethnographic attention during the colonial to post-colonial phase. Though this tribal state has undergone a meaningful transformation, one can notice significant inter-tribal or intra-tribal inequalities in contemporary developmental initiatives. This paper attempts to analyse how various factors hamper the progress of tribal communities in one of the most backward districts of Arunachal Pradesh. The investigation into core internal causes of continuing underdevelopment will help to know why the people of this backward district of Arunachal Pradesh have lagged in economic development and why its further progress is confusing.
An exploratory study to document the indigenous knowledge of the Nyishi tribe in their daily lives.
The paper focuses on the perspectives of sustainable development among the Nyishis of Kurung Kumey district in the state of Arunachal Pradesh who have the status of a Scheduled Tribe but are somewhat deprived of the benefits of...
moreThe paper focuses on the perspectives of sustainable development among the Nyishis of Kurung Kumey district in the state of Arunachal Pradesh who have the status of a Scheduled Tribe but are somewhat deprived of the benefits of development even after India’s economic reforms. The study reveals that Nyishis living in remote and inaccessible villages have remained neglected over the years due to the following three main reasons: firstly, the benefits of development do not reach these remote villages due to their distant and isolated location; secondly, the administration of these villages is in the hands of political/panchayat leaders which is more concerned with the collection of petty amount without doing anything good for the people, and in the process, the needs and concerns of the people often get neglected. Thirdly, there is a lack of proper execution of the developmental works by the government agencies/officials, due to which initiated work is stuck on the way. The paper attempts to raise the conceptual issues and constraints of post-reformation development programmes resulting in the obscured and neglect of the people in the process of development.
The current study reports on the indigenous ethnomedicinal knowledge and practises of the Adis in two villages of the Upper Siang district of Arunachal Pradesh. Extensive personal interviews, concrete case studies, and participant...
moreThe current study reports on the indigenous ethnomedicinal knowledge and practises of the Adis in two villages of the Upper Siang district of Arunachal Pradesh. Extensive personal interviews, concrete case studies, and participant observation were used to collect data in the year 2021. Herbal medicine, as well as magico-religious-spiritual practises, are part of the Adi ethnomedicinal system. A variety of medicinal plants grown locally are used to treat a wide range of ailments. The use of more than one medicinal plant species for remedy preparations is more common than the use of a single species. Plant species are identified using relevant and standard literature and presented with their scientific names, family names, English and vernacular names, part or parts used, and modes of administration in the target disease. The current study was carried out to better understand floral resources, as well as their use as ethnomedicine by the Adis in their indigenous knowledge system.
This paper investigates the language attitudes among Bangru in Arunachal Pradesh, an ethnically and linguistically diverse state in the northeastern region of India. Bangru, an unclassified language cluster is spoken mainly in about 15...
moreThis paper investigates the language attitudes among Bangru in Arunachal Pradesh, an ethnically and linguistically diverse state in the northeastern region of India. Bangru, an unclassified language cluster is spoken mainly in about 15 Bangru villages of Sarli circle in Kurung Kumey district, a northernmost frontier district bordering Tibet (China) in the northeast Indian state of Arunachal Pradesh. The total population of Bangru mother-tongue speakers is numbers about 1,023 (39.35%) out of approximately 2,600 persons in the Sarli circle Although there is no separate Census record on this community, however, according to the data gathered, the Bangru account for about 1.14% of the total population of Kurung Kumey district. A questionnaire was used to collect data on language preference, language parents prefer their children to learn, and reasons for language preference. Results suggest that while a positive attitude played a significant role in learning Hindi and English among some of the groups under investigation, it proved to be of no help in maintaining the ethnic language. Hindi and English were reported as very important for education, economic privileges and social interaction. Ethnic language, on the other hand, was preferred for purely symbolic reasons (symbolizing a group's ethnic identity).
This exploratory study was conducted on the forest dependency nature of the Bangru community of Arunachal Pradesh by highlighting their indigenous knowledge of housing patterns and food habits. A numerically weak community, Bangru is...
moreThis exploratory study was conducted on the forest dependency nature of the Bangru
community of Arunachal Pradesh by highlighting their indigenous knowledge of housing
patterns and food habits. A numerically weak community, Bangru is sited in about 15 villages
of Sarli circle in Kurung Kumey district, a northernmost frontier district bordering Tibet
(China) in the north-east Indian state of Arunachal Pradesh. According to the Electoral Rolls
conducted in 2011, the total population of Bangru was numbering about 1,023 (39.35%)
out of approximately 2,600 persons in the Sarli circle. Although there is no separate Census
record on this community, however, according to the data gathered, the Bangru account for
about 1.14% of the total population of Kurung Kumey district. The study was carried out
concerning three income groups. A total of 60 households (20 from each income group) were
assessed using different participatory appraisals through semi-structured questionnaires. A
special type of indigenous knowledge on housing pattern and food habit was explored in the
Bangru community, which correspond to the severe dependence on forest resources.
Violence against women has become a global concern because this specific issue affects the life of women adversely. Domestic violence is most persistent form of violence against women. It is a severe violation of human rights. Many...
moreViolence against women has become a global concern because this specific issue affects the life of women adversely. Domestic violence is most persistent form of violence against women. It is a severe violation of human rights. Many factors viz. demographic, economic, and psychological may be responsible for domestic violence to occur but social factors hold leading magnitude in this regard. Nyishi society is facing the trouble of increase in domestic violence because this issue is still unacknowledged and went underreported. This exploratory study was conducted to probe the factors, especially the socioeconomic factors, behind domestic violence. Interview schedule was employed as a means to gather pertaining to data. A representative sample of (N=60) was collected through purposive and snowball sampling techniques. 34 (57%) of Nyishi women indicated that they have faced physical violence and a huge majority i.e., 43 (72%) has faced psychological violence. The results suggest that Nyishi women are more prone to bear and face domestic violence due to economic dependence.
Cultural tourism is the fastest-growing sector of the tourism industry and hence there is a trend towards an increased specialization among tourists. The attraction over the adventure, culture, tradition, history, etc. marks the increase...
moreCultural tourism is the fastest-growing sector of the tourism industry and hence there is a trend towards an increased specialization among tourists. The attraction over the adventure, culture, tradition, history, etc. marks the increase of tourists in any region. Especially the interest of foreign and domestic tourists in travelling to cultural destinations has increased in recent times and is expected to increase manifolds in future too. Nyishi traditional festivals embrace diverse cultural activities which together portray the glamour of the people's indigenous way of life. These festivals are the anvil on which cultural unity is forged as its celebrations acts as a unifying force which binds the people together. Festivals are transitory occasions for merriment seasoned with a purpose attached to different aspects of tribal life. It is a period of rest from arduous daily activities affording the quality leisure time of people to consume all the entertaining cultural aesthetics of the event. Of a truth, Nyishi traditional festivals with its associated cultural display have been a podium that sustained cultural uniformity amongst Nyishi people through ages. This paper, in its descriptive character, endeavours to investigate the potential of harnessing the cultural aesthetics of Nyishi traditional festivals to promote cultural tourism.
Despite the acknowledgment that participatory approaches in development have potential in understanding and designing development programs and policies, perceptions of development continue to be dominated by outsiders including...
moreDespite the acknowledgment that participatory approaches in development have potential in understanding and designing development programs and policies, perceptions of development continue to be dominated by outsiders including professionals and other development agents, most of whom do not experience the conditions. Using qualitative data collected based on the field experiences from three tribal communities of Kurung Kumey District, namely the Nyishi, the Puroik, and the Bangru, this article attempts to involve tribal community members in the conceptualization of development in their context and outlining possible strategies to address the identified development issues. The study finds people keen on participating in development and who can rank their development needs and priorities, emphasizing the significance of development, as well as its perceived hierarchical nature. The study advocates the use of both macro and micro approaches to development where development recipients are involved in development plans and decisions.
This paper attempts to present an ethnolinguistic profile of Bangru, the lesser-known language spoken mainly in 15 Bangru villages of the Sarli circle of the Kurung Kumey district in Arunachal Pradesh. Bangru language may be included in...
moreThis paper attempts to present an ethnolinguistic profile of Bangru, the lesser-known language spoken
mainly in 15 Bangru villages of the Sarli circle of the Kurung Kumey district in Arunachal Pradesh.
Bangru language may be included in the Tibeto-Burman language family, though no evidence is available
on its language affiliation. It is different from the languages of Nyishi and Puroik tribes residing in the
same district, though they have social and cultural close affinities among them. However, while the Bangru
language has been largely influenced by the Nyishi and it is used very much a mixed form of speech at
present. But it would not be wrong to opine that the Bangru language is remarkably pure. Due to a
prolonged and intense language contact with the Nyishi and Puroik languages, Bangru reflects remarkable
changes in the linguistic structures. The status of the language shows serious signs of endangerment.
This paper aims to understand anthropologically, the corruption in the sociocultural context of Arunachal Pradesh. Today, corruption is rampant across the length and corner of the state; and it encompasses all the aspects of everyday...
moreThis paper aims to understand anthropologically, the corruption in the sociocultural context of Arunachal Pradesh. Today, corruption is rampant across the length and corner of the state; and it encompasses all the aspects of everyday life. To understand its genesis, forms, and its development, one must first look at the intellectual and cultural heritages of precolonial Arunachal Pradesh. Traditional Arunachalee indigenous people have developed strong and thriving societies that were based on specific cultural values and norms that constituted the basis of ethical, religious and moral conduct in society. These social norms defined and maintained a sustained community, where good governance and respect of institutions functioned harmoniously. The gift-giving process was common in traditional Arunachalee societies. It is the basis of a new relationship, the anticipation of a new friendship, trust, and respect between people. The gift-giving process is not synonymous with corruption, or nor is it at its genesis. These norms and processes were considered cultural and social foundations in traditional Arunachalee societies. Many of these traditions deteriorated due to cultural confusion during colonization. Consequently, new institutions, new values, and norms replaced the traditional structures that were meant to separate the acceptable and unacceptable behaviours in society, and in the inter-relations between individuals and the community. Now, the gift-giving process becomes more than the traditional norms and values. It is the core element, which becomes normal. In many instances, it is considered the rule of law and influences behaviours across all institutions, public and private alike. This new form of the gift-giving process creates and reinforces conditions that create bribery, embezzlement, and corruption. This cultural confusion and the introduction of new systems of knowledge, justice, work ethics and other new forms of institutions created conditions for the development of corruption and its increase after statehood. Arunachalee leaders and government agencies must develop and implement various strategies to curb this endemic social phenomenon.
The existence of anthropology as an academic and research discipline in Arunachal Pradesh is in its infancy. The traditional ethnographic studies among the tribes were initiated by the early British administrators, missionaries,...
moreThe existence of anthropology as an academic and research discipline in Arunachal Pradesh is in its infancy. The traditional ethnographic studies among the tribes were initiated by the early British administrators, missionaries, travellers, explorers, etc. Professor Furer-Haimendorf and Verrier Elwin were perhaps the first professional anthropologist and ethnographers to delve into the various cultural aspects of Arunachal tribes. The official recognition of the discipline took place with the introduction of the Arunachal Institute of Tribal Studies (AITS) in 1995 under Arunachal University (Now Rajiv Gandhi University, Doimukh) which was established in 1984; for which anthropology – as a discipline – was introduced in 2001. The establishment of the Directorate of Research, Government of Arunachal Pradesh and the introduction of anthropology at the University and College levels significantly count towards the development of this discipline in the state. Research contributions have been witnessed over time in the field of social and cultural aspects of the tribes. Though not completely absent, research on physical-biological aspects, genetic studies, linguistic and archaeology, growth, nutrition and health have been witnessed but limited. Taking into consideration the broad scope of Anthropology as a discipline of a holistic approach, this paper urges a need for wider coverage of studies in terms of research, projects, and publications in developing tribal states like Arunachal Pradesh. The relevance of Anthropology in the state could be ensured through rigorous research taken up at various levels of standard, support from the government, and collaboration between academic institutions and funding agencies. At the same time, its dimension and scope as relevant research and academic discipline could be broadened and expanded through addressing new research questions, formulation of hypotheses, and through standard conduct of empirical researches.
Livelihood of a community comprises of the capabilities, assets (including both material and social resources) and activities required for a means of living. The economic life of the Bangru is based on shifting as well as terraced...
moreLivelihood of a community comprises of the capabilities, assets (including both material and social resources) and activities required for a means of living. The economic life of the Bangru is based on shifting as well as terraced cultivation because of the geo-morphological condition of their habitat. The food deficit is supplemented by occasional hunting, fishing and forest collection. Within this backdrop, the present paper is aimed to discuss the livelihood patterns of the Bangru, a numerically weak and marginalised community located in Kurung Kumey district of Arunachal Pradesh. Based on extensive fieldworks, this paper also tries to underscore the utilization and management of natural resources like land, water and forest by this lesser-known community. Further it also deals with the diverse belief systems and resource perception of the Bangrus who are still having close linkages with nature.
This paper gives an insight into various rituals related to agriculture among the Nyishi tribe of Arunachal Pradesh.
Introduction: Bangru is the Tibeto-Burman language speech community who confined to Sarli circle of Kurung Kumey districts of central Arunachal Pradesh. The present study was carried out in fifteen Bangru villages to explore the kinship...
moreIntroduction: Bangru is the Tibeto-Burman language speech community who confined to Sarli circle of Kurung Kumey districts of central Arunachal Pradesh. The present study was carried out in fifteen Bangru villages to explore the kinship terms in different lines of relationship and to establish the degree of relationship within the several kin groups of Bangru community. Bangru Kinship terminology depict the genealogical picture of a society and are used in address and reference as denotative of social position relevant to interpersonal conduct. The kinship terms based on consanguineous (lineal and collateral) and affinal relations are depicted and are analysed.
Materials and Methods: During the field study, the emphasis was laid on both participant and non-participant observation to examine their actual kinship terminology in use, kinship behaviours, etc. Extensive in-depth personal interviews and concrete case studies were taken to generate the desired mass of data. As a part of interview, the interview guide method was adopted to make the informants better understanding of the questions.
Results/Findings: The study reveals that in Bangru society, kinship terms do not have much distinction between terms of address and terms of reference. There are some terms like father– Mǝbi, mother– Aɲeya, grandfather– Mukho and grandmother– Asɛ which are used extensively both to address and reference.
Conclusion: The study assumes significance in the contemporary juncture as the use of kinship terms and behaviour are changing in the Bangru society. Most Bangru elders agree that the Bangru kinship system is the most important basic education for children. This understanding is a crucial part of the Bangru culture so as to gain a sense of who they are as Bangrus, and their relationships to their family members and relatives. Kinship is the Bangru heritage of relationships, respect, solidarity and mutual obligation in the family, clan and society.
People and culture are inseparable since there is no denying the fact that what makes any human society is its culture; a Latin word which was derived from “colore” meaning to practice or cherish. For a society to be societal, it must be...
morePeople and culture are inseparable since there is no denying the fact that what
makes any human society is its culture; a Latin word which was derived from
“colore” meaning to practice or cherish. For a society to be societal, it must be
cultural, therefore, society and culture are also intertwined. The culture of any society
is the way of life of its members; the collection of their ideas and habits which they
learn, share, and transmit from one generation to the other. In fact, culture is a
blueprint for living held by members of a particular society. Tribals are grossly
endowed with rich and unprecedented cultural values with which harmony, solidarity,
orderliness, sanctity and sanity are ensured within their community. Despite the fact
that there were no trained and armed security officers in the olden days as we have
today, yet their communities were void of chaos. In view of this, this paper is set to
examine some of these tribal cultural values and how the force of modernity has
influenced its observance with a particular reference to the Nyishi tribe of Arunachal
Pradesh. An attempt also will be made to discuss the concept of modernity and
equally on how tribal cultural values were enforced in the traditional societies. In
conclusion, recommendations will be made on the need to revive the tribal cultural
values as a panacea to the high level of moral decadence in the contemporary tribal
societies.
Drawing on the example of the Nyishi of Arunachal Pradesh, an ethnic group that has been enjoying a wave of popular revival in recent years, this study suggests that changes in the perceptions of an ethnic identity are related to...
moreDrawing on the example of the Nyishi of Arunachal Pradesh, an ethnic group that has been enjoying a wave of popular revival in recent years, this study suggests that changes in the perceptions of an ethnic identity are related to socio-economic transformation. The festival is a key aspect of the Nyishi revival since the 1970s. An examination of the history, activities, and contemporary spatio-temporal organization of festivals reveals similarities to other aspects of a society of mass consumption. Niche marketing, the structuring of recreation around the modern work week, and the establishment of personal identity through the purchase of symbolically rich commodities are all embodied in contemporary Nyishi festivals. At the same time, the consumption of ethnic commodities is linked by the consumers with a sense of tradition and descent from a mythic past. The festivals of Nyishi are, in this sense, "invented traditions" and, paradoxically, a measure of the assimilation of this particular ethnic group into Indian culture. This study explores the significant role that Nyishi festivals has played, and continues to play, in the creation and maintenance of Nyishi identity, both within and outside the boundaries of Arunachal Pradesh. By regularly performing the festivals, the Nyishi people are constantly constructing and restructuring their culture, customs, traditions, values and identity, both to themselves and to the world beyond.
Arunachal Pradesh, one of the eight north-eastern states of India is a rural-based state where the majority of the population depends on agriculture. In this context, the rural employment guarantee programme has played a significant role...
moreArunachal Pradesh, one of the eight north-eastern states of India is a rural-based state where the majority of the population depends on agriculture. In this context, the rural employment guarantee programme has played a significant role in alleviating rural poverty by giving them 100 days guaranteed job in a year. In the state, National Rural Employment Guarantee Act (NREGA) during 2006 was initially launched only in one district and was further extended to two more districts the next financial year in 2007. Currently, the programme is being implemented in all the 16 districts of the state barring few recently created districts. While some districts in Arunachal Pradesh are performing very well; some others are worst performers,and Kurung Kumey is one of the worst performing districts of the state regarding implementing this programme.
For each and every society, region, state and state its population is important assets specially the youths. Nyishi tribal youths may be categorised as productive population or productive assets of a society. Unemployment is one of the...
moreFor each and every society, region, state and state its population is important assets specially the youths. Nyishi tribal youths may be categorised as productive population or productive assets of a society. Unemployment is one of the dilemmas that have entangled the Nyishi tribal youths of Arunachal Pradesh, particularly the Nyishi tribal youths. Its negative impact on the development of an individual in particular and Nyishi society in general is undeniable. As the rate of unemployment towering high in the state, lack of business and managerial skills has crippled the Nyishi tribal youths from venturing into private businesses that could have encouraged self-employment. This study aims to identify the social and psychological effects of unemployment on the Nyishi tribal youths. It also examines the response of their families towards them and the consequent problems being faced by the unemployed Nyishi tribal youths. The area of the study was Nyapin Subdivision in Kurung Kumey district of Arunachal Pradesh, from where a sample of 55 respondents was selected by using purposive sampling technique. The study sheds light on diverse repercussions of unemployment on the individual and family level such as skill deterioration, reduced self-esteem, confidence and disturbance in familial life.
Arunachal Pradesh, like other states of India is experiencing numerous development challenges. The development challenges are mainly concentrated in the rural areas of the state. The focal objective of this study is to examine the...
moreArunachal Pradesh, like other states of India is experiencing numerous development challenges. The development
challenges are mainly concentrated in the rural areas of the state. The focal objective of this study is to examine the
challenges of rural development in Kurung Kumey district of Arunachal Pradesh. A total of 150 questionnaires
were administered to collect data from the residents of the district. Interviews were also conducted with office staff
in order to supplement the data from the questionnaire responses. It emerged from the study that development
challenges in Kurung Kumey district are multi-layered. These challenges range from poor transport services, poor
health facilities, poor educational facilities, limited electricity access, and shortage of markets for rural commodities.
Based on the findings, a number of recommendations were suggested to lessen the impact of the challenges.
The Bangru community is one of the numerically weak, less-explored ethnic communities dwelling at Sarli Circle of Kurung Kumey district in Arunachal Pradesh. These people are hardly known in the state as well as in north-eastern region...
moreThe Bangru community is one of the numerically weak, less-explored ethnic communities dwelling at Sarli Circle of Kurung Kumey district in Arunachal Pradesh. These people are hardly known in the state as well as in north-eastern region and hardly anthropologists or other scholars tried to focus on any study concerning their origin, history, and culture. In Arunachal Pradesh, common people generally perceive the Bangru culture as part of larger Nyishi constellation; some even confused them to be same as Puroik (both being neighbouring communities). Though Nyishi and Bangru have difference in perception about origin and language patterns, yet, it is evident that both have some similar socio-cultural traits which may due to their long historical contacts. Present explorative ethnographic study is pivoted around 15 Bangru villages based on largely conventional methods. An attempt has been made to reveal various facets of traditional Bangru society which may provide them a better place in terms of their access to various basic facilities which they deserve in a state like Arunachal Pradesh.
The role of women in development is closely related to the socio-economic and political development of any given society. Any society, which neglects the need for enhancing the role of women as a dynamic factor and a valuable asset, for...
moreThe role of women in development is closely related to the socio-economic and political development of any given society. Any society, which neglects the need for enhancing the role of women as a dynamic factor and a valuable asset, for the overall process of development would be left trailing behind. Women play a very strategic role in the development of society in particular and development of economy in general. Since empowerment is considered a multi-dimensional concept, it is determined by many socio-economic factors and cultural norms. The importance of women’s political participation and mobilization for a viable Democratic Polity is being increasingly realized in nook and corners of the world. Women constitute about half of any given society’s population that is not being utilized in the development process due to their low skill, less education and less empowerment in the realm of politics. Any democratic structure cannot work properly with just half of the population and other half is marginalized. In Arunachal Pradesh, the role of tribal women in the socio-economic and political development of a society is under-estimated and underscored. Political participation is a major component of empowerment. This paper tries to highlight the barriers faced by tribal women in entering politics. It also tries to draw attention to the position of tribal women in state politics and the adverse effects of low participation of women in political process. Besides, it also tries to suggest some strategies for political empowerment of tribal women in Arunachal Pradesh.
The vibrant life of the tribal people, their traditional customs, festivals, and dances are some of the significant components of their rich cultural diversity. Culture is a dynamic and ever-changing entity. The changing environment makes...
moreThe vibrant life of the tribal people, their traditional customs, festivals, and dances are some of the significant components of their rich cultural diversity. Culture is a dynamic and ever-changing entity. The changing environment makes internal adaptation necessary for culture to change. As a result, lot of changes have also been observed in the cultural practices of the Nyishi tribe of Arunachal Pradesh. The impact of urbanisation and modernization has brought a major economic and socio-cultural transformation among the people. Their society is changing not only in the socioeconomic and political realms but also in traditional beliefs and practices. Materials and Methods:The study is based on both secondary and primary data. The secondary data related to various attributes of Nyishi tribe have been obtained from Census of India, 2011. Besides, existing literature available in various journals, books, etc. has been consulted with a view to develop a broad theoretical framework of the present research in right perspective. Necessary primary data have been collected from 60 households, 30 each from rural and urban areas, through sample survey with the help of a well-designed survey schedule. The data obtained from both secondary and primary sources have been processed and analysed using some simple but meaningful statistical techniques for objective and logical interpretation. Results/Findings:The study reveals that large population of Nyishi tribe practicing Christianity as compare to other religions. The household survey further reveals that incidence of inter-community, inter-religion, inter-tribe marriage, and incidence of widow remarriage is higher in the urban areas compared to the rural ones. Conclusion: The study assumes significance in the contemporary juncture as the Nyishi people are prone to unfamiliar practices which were once unknown in their society. Notably, these practices are more frequent in urban centres than in rural areas. Rapid urbanization and invasion of modernization in tribal life and culture are the obvious factors responsible forchanging cultural practices in Nyishi society.
Traditional systems for conflicts resolutions in Arunachal Pradesh have been playing a major role to bring harmony and peace among members of the tribal society. These mechanisms are created within a socio-political structure of every...
moreTraditional systems for conflicts resolutions in Arunachal Pradesh have been playing a major role to bring harmony and peace among members of the tribal society. These mechanisms are created within a socio-political structure of every tribe. They have been shaped by the realities that are happening in every tribe, making them unique to each tribe. Among Nyishi of Kurung Kumey district in Arunachal Pradesh conflict and conflict resolution mechanisms have never been static. They have been changing gradually over time as influenced by the nature and dynamics of the socio-political and economic activities. However, despite the fact that, traditional mechanisms contribute much to peace and security in promoting development, no thorough study has been done to underscore the nature of conflicts and their mechanisms for resolution among Nyishi tribe. Therefore, this paper tries to fill this gap by analysing the nature of land conflict and the mechanisms for their resolutions. The study applies the qualitative approach in exploring the causes, nature of land conflict and the mechanisms of resolving them. Qualitative approach constitutes a gathering of views and opinions of respondents about the nature of land conflict and their mechanism of resolving. Also, quantitative approach is used to supplement the information whereby numerical and statistical data could be gathered. The instruments used to collect data were interviews, focus group discussions and observation. The study population included experts for conflicts resolution and other members of the tribe.
Bangru is one of the lesser-known indigenous tribal communities in Arunachal Pradesh which may be included in the Upper Assam language group of Tibeto-Burman language family, though no evidence is available on it language affiliation....
moreBangru is one of the lesser-known indigenous tribal communities in Arunachal Pradesh which may be included in the Upper Assam language group of Tibeto-Burman language family, though no evidence is available on it language affiliation. They have their own language, culture, tradition and a distinct life style. The word ‘Bangru’ refers to both the people and the language they speak. However, there is no available information and evidences to show the accurate sense of the word.It is different from languages of Nyishi and Puroik. But the threegroups have socially and culturally very close affinity among each other. However, it is worthnoting that the Bangru language has been largely influenced by Nyishi and as a result changeshave occurred in the internal reconstruction of Bangru speech forms. Due to intermingle of Nyishi, Bangru and Puroik languages there reflects some affinities in their verbal communication. There is no evidence as to put the Bangru language into some linguistic diverse group and sub-groups since no specific study on linguistic affiliation of the Bangru language is done, so far. They hold different perception about their societies, different notions of living and maintaining livelihood, different sets of ideas akin to their customs and tradition.
The Puroiks are traditional occupational group in Kurung Kumey district of Arunachal Pradesh inhabiting in about 20 villages. Hunting and gathering is their main livelihood. They use their indigenous knowledge and techniques to hunt...
moreThe Puroiks are traditional occupational group in Kurung Kumey district of Arunachal Pradesh inhabiting in about 20 villages. Hunting and gathering is their main livelihood. They use their indigenous knowledge and techniques to hunt animals and gather food stuffs from the dense forest. It is their popular livelihood and income. Presently lots of issue affects their traditional livelihood. They try to hold on to their profession but poor socio-economical condition compels them to change their traditional way of earning. Some external and internal social, economic, and environmental pressures are responsible for this change. At the same time, new generation does not give any positive response in favour of this profession. So, the tendency is very clear that it will change in near future. In this study, I try to find out the responsible socioeconomic conditions of present scenario behind the changing patterns of traditional livelihood of Puroiks community.
The study of the movements of people has been an important dimension of anthropological discourse that offered a unique opportunity for anthropologists to study centre-periphery relations and to gain new insights into population movements...
moreThe study of the movements of people has been an important dimension of anthropological discourse that offered a unique opportunity for anthropologists to study centre-periphery relations and to gain new insights into population movements produced by regional and global political, economic, and historical processes. A range of factors are associated with the internal migration of tribal people in Arunachal Pradesh from their ancestral habitations that is hills, to the foothills. This paper aims to find out the factors responsible for migration of the tribals. The study has been conducted in Papum Pare district of Arunachal Pradesh on the people migrated from Kurung Kumey district. The major finding of the study is that tribal people are to a great extent migrated to foothills voluntarily for economic reason. It also indicates that among tribal communities living in the capital region of Arunachal Pradesh, mainly Nyishi people have been migrated in large number. It finds that youth are clearly ahead of their counterparts in migrating to the foothills. The traditional culture and customs of the migrants are significantly affected after their migration which has been highlighted in the present paper.
This paper attempts to present a sociolinguistic profile of Bangru language spoken mainly in 15 Bangru villages of Sarli circle of Kurung Kumey district in Arunachal Pradesh. More specifically, this paper presents a sketch of language...
moreThis paper attempts to present a sociolinguistic profile of Bangru language spoken mainly in 15 Bangru villages of Sarli circle of Kurung Kumey district in Arunachal Pradesh. More specifically, this paper presents a sketch of language name, population, resources, multilingualism, language uses, endangerment, attitude and appreciate inquiry. Bangru language may be included in the Tibeto-Burman language family, though no evidence is available on its language affiliation. It is different from languages of Nyishi and Puroik tribes residing in the same district though they have social and cultural close affinities among them. However, it is worth noting that the Bangru language has been largely influenced by Nyishi and very much a mixed form of speech at present. But it would not be wrong to opine that the language of Bangru is remarkably pure. Due to prolonged and intense language contact with the Nyishi and Puroik languages there reflects remarkable changes in the linguistic structures...
The paper focuses on the issues and concerns of development of the Bangru, a numerically weak lesser known tribe of Kurung Kumey district of Arunachal Pradesh. In fact, Bangrus are living in the remote and inaccessible villages of the...
moreThe paper focuses on the issues and concerns of development of the Bangru, a numerically weak lesser known tribe of Kurung Kumey district of Arunachal Pradesh. In fact, Bangrus are living in the remote and inaccessible villages of the backward most district who have the status of Scheduled Tribe but are somewhat deprived of the benefits of the induced developmental initiatives of the state. The study reveals that the people have remained underdeveloped over the years due to variegated reasons: firstly, the benefits of development do not reach their remote and isolated villages; secondly, concerned political and Panchayat leaders hardly care for such peripheral tribal people and in the process they are getting marginalised. Thirdly, there is lack of proper execution of the developmental programmes by the government agencies/officials etc. On the basis of extensive fieldwork, the paper finally attempts to understand issues and constraints of development of the Bangru located in a bord...
This study examines the role of infrastructure on poverty reduction in Kurung Kumey district of Arunachal Pradesh. The objectives identified the types, distribution and impacts of these facilities on the lives of the people. Data used...
moreThis study examines the role of infrastructure on poverty reduction in Kurung Kumey district of Arunachal Pradesh. The objectives identified the types, distribution and impacts of these facilities on the lives of the people. Data used were obtained from the field through questionnaire, oral interview and personal observation and also from secondary sources including published and unpublished materials. The study identified that few infrastructural facilities were located in the study area, which were however not equitably distributed. Even at this, the study showed that these facilities had impacts on the lives of the people of the study area. Impacts relating to poverty alleviation as observed were in the areas of access to medical care, mortality rate, employment and literacy. These impacts notwithstanding, it was observed that facility provision was confronted with numerous problems in the study area. These include inaccessibility, inadequacy, lack of maintenance of existing infrastructure and the attitude of government to rural facilities location.
The study was carried out in the 15 Bangru inhabited villages of Sarli circle in Kurung Kumey district of Arunachal Pradesh. It focuses on perception of illness and health ideology among Bangrus; the people belong to one of the...
moreThe study was carried out in the 15 Bangru inhabited villages of Sarli circle in Kurung Kumey district of Arunachal Pradesh. It focuses on perception of illness and health ideology among Bangrus; the people belong to one of the numerically weak less-known tribal communities of Arunachal Pradesh. They describe multi-cause for a single illness and believe that most of the diseases are caused by supernatural powers. Their mode of treatment includes both indigenous and allopathic health care system. Their belief in multi-causational speculation regarding occurrence of physical and mental discomfort, past experience, faith and other socio-cultural direct them that as and when, which system should be used. Keywords: Bangru; Deities; Supernatural Powers; Physical and Mental Illness; Allopathic Doctor
In mountainous regions of Arunachal Pradesh, natural resources are economically very significant. Majority of the native tribal groups are heavily dependent on land, water and forests for their survival. In this scenario the contribution...
moreIn mountainous regions of Arunachal Pradesh, natural resources are economically very
significant. Majority of the native tribal groups are heavily dependent on land, water and
forests for their survival. In this scenario the contribution of tribal women is quite significant
both in the utilization and management. Changes in physical as well as human factors have
enhanced the stress which led to depletion of these limited resources, hence posing
considerable impacts on their users particularly on the tribal women. In this paper, an
attempt has been made to explore the level of dependence of tribal women and their
households on the forest products. Kurung Kumey district was selected which portray the
typical mountainous environment in the state. Data have been collected through stratified
random sampling and self-administered questionnaire survey was conducted in the sample
villages. Besides, transact walks and focus group discussions were also conducted in these
villages. The results of this study show the greater degree of interdependence between forest
resources and socio-economic status of tribal women. It was also found that besides causing
heavy damages to the environment, depletion of these resources also pose a major threat to
the subsistent living of the poor tribal households.
Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA) is considered as a “Panacea” for eradicating rural poverty and unemployment, with an objectives to: (a) provide, on demand, not less than one hundred days of unskilled...
moreMahatma Gandhi National Rural Employment Guarantee Act (MGNREGA) is considered as
a “Panacea” for eradicating rural poverty and unemployment, with an objectives to: (a)
provide, on demand, not less than one hundred days of unskilled manual work in a financial
year to every household in rural areas; (b) create productive assets of prescribed quality and
durability through wage employment; (b) strengthen the livelihood resource base of the rural
poor; (c) proactively ensure social inclusion; and (d) strengthen Panchayat Raj Institutions.
MGNREGA was initially launched in 200 select districts of India on 2nd February
2006 and was extended to 130 additional districts during 2007-08. All the remaining rural
areas in the country have been covered under the Act with effect from 1st April 2008.
Presently, it is being implemented in all the notified rural areas of the country. The
programme aims at enhancing the living standard and the livelihood security of people in
rural areas by guaranteeing 100 days of wage-employment in a financial year to a rural
household whose adult members volunteer to do unskilled manual work. Under MGNREGA
rural labourers have a legal entitlement not only to work on demand but also to minimum
wages. It also provides an alternative source of livelihood which will have an impact on
reducing migration, restricting child labour, alleviating poverty, and making villages self
sustaining through productive assets creation such as road construction, cleaning up of water
tanks, soil and water conservation work, etc. MGNREGA is very handy tool for bringing
socio-economic as well as infrastructure development in rural areas because through its
proper implementation livelihoods to the needy as well as durable assets for the villages can
be creates. But the success of this Act depends upon its proper implementation.
Arunachal Pradesh, one of the eight north-eastern states of India is a rural-based state
where majority of the population depend on agriculture. In this context, the rural employment
guarantee programme has played a significant role in alleviating the rural poverty by giving
them 100 days guaranteed job in a year. In the state, National Rural Employment Guarantee
Act (NREGA) during 2006 was initially launched only in 1 district and was further extended
to 2 more districts the next financial year in 2007. Presently the programme is being
implemented in all the 16 districts of the state barring few recently created districts. While
some districts in Arunachal Pradesh are performing very well; some others are worst
performer and Kurung Kumey is one of the worst performing districts of the state in terms of
implementing this programme.
Thus, the present study attempts to critically examine the implementation process of
this programme and its impact on tribal livelihoods i.e. to what extent MGNREGA has given
justice in sustaining the livelihoods of poor tribal communities in a Panchayat of Kurung
Kumey district, Arunachal Pradesh. The study reveals that there is little impact of
MGNREGA on tribal livelihoods. The faulty implementation strategy has ruined the spirit of
this programme. Religion and street biasness and favouritism in case of distribution of job
card, dominance of dominant families, defective leadership and improper coordination among
the stakeholders have stood as major hurdles in this programme.
Women play an important role in every society across the globe. Within tribal societies, the tribal women which constitutes nearly half of their community’s population holds special status. Thus it is imperative to ensure their equal...
moreWomen play an important role in every society across the globe. Within tribal
societies, the tribal women which constitutes nearly half of their community’s
population holds special status. Thus it is imperative to ensure their equal
political presence and participation in the larger process of decision-making.
As studies suggest (Ota & Acharya, 2012; Satyam, 2013; Nagaraja & Kusugal,
2013) there is not a single state in the country where tribal women are given
equal status with men in matter of governance including Arunachal Pradesh. In
this regard, reservation under the 73rd Amendment Act (1992) has been
fundamental in facilitating equal representation and participation of women in
the three-tier Panchayat Raj System in India. As a result, Arunachal Pradesh is
among the few states where tribal women have seen an increased representation
in the Panchayat election of 2013. However, in the light of increased numbers
getting into leadership roles in the Panchayats, it becomes imperative to know
the quality of participation and the processes herewith. This study explores
these dimensions and investigates the quality aspects of their power and
authority in Nyapin Block of Kurung Kumey district in Arunachal Pradesh.
This paper observes the conditions of elderly Nyishi individuals living in rural Arunachal Pradesh by investigating their daily activities and their work lives, including how and with whom they work. This research was conducted primarily...
moreThis paper observes the conditions of elderly Nyishi individuals living in rural Arunachal
Pradesh by investigating their daily activities and their work lives, including how and with
whom they work. This research was conducted primarily in one Nyishi tribal village in
Kurung Kumey district of Arunachal Pradesh. All elderly individuals, known as Nyikam-
Mekam, who resided in the village received perfect scores on a measure of their ability to
perform basic activities of daily livings. They attempted to reduce their daily workloads by
living near those who were related to them by blood or by marriage. Nyishi individuals who
decrease their social interaction due to age or sickness are said to be ngebu (tired). Even
elderly people without relatives required additional support. Indeed, Nyikam-Mekam often
face severe hardships, but they can earn a living by relying on longstanding social
relationships initially established before they became Nyikam-Mekam.
The study focuses on the impact of the old age pension or rechristened (Indira Gandhi National Old Age Pension Scheme), a national Old Age Pension Scheme in India on the livelihoods of the poor tribal elderly people in the north-east...
moreThe study focuses on the impact of the old age pension or rechristened (Indira Gandhi
National Old Age Pension Scheme), a national Old Age Pension Scheme in India on the
livelihoods of the poor tribal elderly people in the north-east Indian state of Arunachal
Pradesh. The major objective of the study was to assess whether the pension fund has been
helpful in meeting the aged people’s needs, and its potential as a transformative force in their
livelihoods. Using a combination of qualitative and quantitative methods to gather the
relevant data, the study found that the pension has had an impact on the livelihoods of the
pensioners in that it takes them out of poverty. It was further revealed that the old age pension
has restored the tribal elderly people’s pride in the society as it has been helpful in the
reconstruction of household bonds and relations.
Tribals are of great interest and intense significance from forest perspective, as they inhabit for a very long period time over the same region. In the state of Arunachal Pradesh as a whole and Kurung Kumey district in particular, tribal...
moreTribals are of great interest and intense significance from forest perspective, as they inhabit for a very long period time over the same region. In the state of Arunachal Pradesh as a whole and Kurung Kumey district in particular, tribal communities reside in close touch with forest and thus, dependent on it. That is why, it’s a great significance to study their do’s and don’ts in order to propose better forest and environmental management interventions considering options for enhancing livelihoods of the tribal communities in Kurung Kumey district. In this study, three tribal communities of the district i.e., Nyishi, Bangru and Puroik have been purposively selected for questionnaire survey. Data has been taken into consideration from two vital viewpoint i.e., livelihood pattern and forest dependence, assuming that all tribes are dependent on forest resources for their livelihood. Through this study, it is found that Nyishi and Bangru tribes are economically better-off in terms of land ownership and income per capita respectively. Forestry practice provides little share in their total income though Nyishi tribe has the highest land per capita in forestry sector as well as in agricultural sector. On the other hand, Puroik tribe’s living standard is comparatively very low as their income and land per capita is low, and they are more dependent on forest. Bangru tribe keeps the comparative middle status in almost every sector. A variety of other social and environmental factors were also collected and thoroughly analysed which may be useful for further research in this region.
Hiya is a Nyishi tribal village located in the Nyapin block of Kurung Kumey district, Arunachal Pradesh. The present study slots in the socio-economic conditions and associate problems of the Nyishi tribal villagers of Hiya. This study...
moreHiya is a Nyishi tribal village located in the Nyapin block of
Kurung Kumey district, Arunachal Pradesh. The present study slots in
the socio-economic conditions and associate problems of the Nyishi
tribal villagers of Hiya. This study tries to highlight various aspects of
socio-economic structure like age-sex structure, marital status,
educational structure, economic status etc. It also attempts to explore
the problems faced by the tribal villagers like low income, lack of
drinking water, low rate of literacy, transportation problem, etc. The
study aims at suggesting ways how to overcome their social constraints
in receiving proper facility.
As the human population doubles every few decades, so its impact on the environment increases at a faster rate. Humans cannot escape the decree of population growth; when population increases, the resources required for its sustenance...
moreAs the human population doubles every few decades, so its impact on the environment increases at a faster rate.
Humans cannot escape the decree of population growth; when population increases, the resources required for its
sustenance also increases, therefore human has made a remarkable impact on the environment primarily through the use
of natural resources and production of wastes. This paper examines the impact of population growth in one of frontier
states of north-east India, i.e. Arunachal Pradesh on the environment and the attendant result on human health. Rapid
growth of human population has been identified as underlying environmental problems in the state. The paper
recommends measures to limit rapidly growing population as well as strategies to reduce the negative impact of human
activities on the environment.