SOCIOLOGICAL STUDY OF YOUTH OF THE THARU TRIBE IN REFERENCE OF AWARENESS

SOCIOLOGICAL STUDY OF YOUTH OF THE THARU TRIBE IN REFERENCE OF AWARENESS

Subhash Chandra Verma Department of Sociology Government Post Graduate College Rudrapur, Uttrakhand, India-263153 verma.subhas@gmail.com

E-Publication

Acknowledgement
I am heartily thankful of University Grants Commission of India for providing financial grant for this minor research project. It was impossible to complete this research project without financial help of University Grants Commission. There are some other people who deserve to thanks for their co-operation in this project. I am especially giving thanks Tharu people Daulat Singh Rana and Hari singh of Nakulia village, Tharu students those were selected for study as samples those help me a lot in visit of Tharu villages and arranged all possible things for observation. I am also thankful of Nepali Tharu people especially Amit Kumar Chaudhary (Israel), Manish Kumar (Kathmandu) Fani Lal Chaudhary (Sunsari) and Jitendra Chaudhary (I.I.T. Kharagpur) who provide some important information online( By Internet) . My special and heartily thanks goes to Dr. Jagdish Prasad, Principal Government Post Graduate College Rudrapur, for providing sufficient infrastructure and academic environment for research in the college and also Dr. Sharmila Saxena (Head of English) for grammatical & linguistic editing of this script.

Subhash Chandra Verma

Contents

1. Introduction 2. Methodology 3. About the Tharu tribe 4. Social & Cultural system and Life style 5. Tharu History 6. Tharu House 7. Tharu Villages 8. Tharu Religion 9. Status of Awreness 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. Educational Awareness Status of awareness about Employment Status of awareness about Modern Technology and Communication Status of awareness about Own Culture Status of awareness about Health Status of awareness about Environment and Pollution Status of Political awareness Social Change and Youth awareness Conclusion Recommendations References/ Bibliography Appendix

1-

Introduction

There are many Tribal communities existed in every region of India. Indian tribes are very backward communities in the economic, educational, and political, matter. The Indian tribes are mostly needy for higher education, fast economic growth, social justice, and political awareness, but for all of these there is a basic and compulsory need is well and advanced communication. It is true that it is era of advanced technology and global communication but it is true too those most Indian Tribal communities are suffering from lack of well and advanced communication till now. Most tribes are struggling for food and cloths only in this advanced era, it is very sad and thinkable situation for all of civilized people, Government, and social workers etc. All tribal communities deserve more and special treatment specially Youth generation in applied position not in written only or not in lectures. Tribal youth is very poor in matter of higher education, awareness and advanced communication systems and technology. If the youths are suffering from lack of higher education and communication, how can we think about real and fast development of tribes? Tharu youth are playing very dominant role in their community but they are not connected with main stream of development even some youth are trying to get higher education and advanced technology but in few number. Neither have they got advancement nor aware about their traditional culture. They must have to get advance education, communication, technology etc. but care of traditional culture is compulsory for keep their identity. Tharu youth are very backward in mater of advanced Education, Technology and Communication. They do not like to go in advanced cities for education. Poverty, Illiteracy and lack of Communication are main problems of Tharu Youth. At present there are many other communities existed in Tharu area so the process of cultural exchange is still running. But they are against to others who are capturing their land and forests. Tharu youth are trying to connect with stream of development but lack of higher education and advanced communication is a big problem in their way.

2-

Methodology

This is a primary data based study and presented in Exploratory and Descriptive Research Design. Primary data about youth- awareness in various matters has been collected by interview of 116 Youth 18 to 25 years age group. All of these youth are students in Government Post Graduate College, Rudrapur Distirct Udham Singh Nagar state

Uttrakhand, India in the session 2007-2008. There are 68 Tharu male and 48 female are studying in this college. We have selected all Tharu students for interview and observation because this is a small number. We have used these students as sample in this study because they are cream of their community so it is due to know the status of awareness in these highly literate youth group. We have used a survey schedule for collecting informations but personal observation also used as per requirements. Mainly we have collected information of awareness about Education Technology Economic, Political Environmental Health Cultural activities. We have also used the related literature as secondary data for making some statements in this research work. Nakulya, Bhitaura and Tharu Tisaur villages have been visited for collecting some information about traditional Tharu culture, folk arts and life style etc. The observation method has used at time of visit in these Tharu villages. . All these Tharu students belong to various villages. A self developed questionnaire has been used in interviewing all selected Tharu students for collection of information about awareness of global communication. Facts about use of internet, Social Networking, Chatting tools, developing of online communities have been collected from the internet. Facebook, Orkut, Yahoo Messenger, MSN Messenger, Skype, Google search have been used for searching those Tharus who are connected and active globally through the use of internet.

3-

About The Tharu tribe

The Tharu Tribe is a famous Tribal community of North India and Nepal. Most population of Tharus is existed in Himalayan Tarai region on Indo-Nepal border. Tharu tribe populates dang, Chitwan, Bardiya, Kailali, Kanchanpur, Morng, Saptari, Jhapa district of Nepal and Udham Singh Nagar, Pilibhit, kheeri, Gonda, Basti, bahraich, Gorakhpur, Motihari district of India. 80% Tharus of India are living in Khatima and Sitarganj tahsil of District Udham Singh Nagar of Uttrakhand State. There are 5 Tribes existed in Uttrakhand state (Jaunsari, Tharu, Bhotia, Buxa, & Banraji) and Tharu tribe has second place by population. Main occupations of this tribal community are agriculture, hunting and fishing. Historically, they were the only ones that were able to reside in the malarial jungles on the Indo-Nepal border. But as mosquito control became available, many others have migrated into this tribes areas. (Nepal, 2006) They have deep affiliation with forest and river. The population of Tharu tribe is near to 1lac in India and in Nepal this figure is 1533879 it is 6.75% of total population of Nepal. (Nepal Tourism Board Report) This tribal community has

many specialties about their culture and socio-economic systems. The Tharu have their own language and cultural norms, these norms vary from place to place and village to village. They worship both the spirits of nature and Hindu deities, having merged both animism with Hinduism into their own form of religion. Their clothes are colourful and vibrant, with women who are unmarried, married and married with children all wearing distinctively different clothes. (Tharu Rural Development Project Nepal) There are many clans in Tharu tribe those called Kuri in their local language, name s of main clans (Kuri) are as followed Badwayak, Battha, Rawat, birtiya, Mahto, Dahait, Rajia, Bunka, Sansa, Jugia, Buxa, Dhangra, and Rana. Tharus follow Hindu religion.( Kumar 1968:39) The origin of the Tharu is not clear. Some claim them to be migrants from the Thar Desert in Rajasthan, India. Others say that these are the descendants of the children who were born out of the liaisons between the Rajput women and their servants who fled the Muslman invaders. They are, however, somewhat Mongoloid in their facial features. (Prayer Profile,156) Tharus related with Mongoloid race (Majumadar 1941:33) and Rajputs have different (Aryan) race. The Tharus followed Hindu religion, but after all they purely a tribal community by anthropological point of view. Tharu people worship mainly their tribal Goddess called as Bhuiyan or Bhumsen with other Hindu God & Goddess. Government of India has been accepted this community as a Scheduled Tribe. 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. Love marriage, Re- marriage, widow- marriage also accepted with their traditional marriage system. The Panchayat system is very strong in this tribe; head of panchayat called Padhan in local tharu language. The Tharus love their folk arts. Tharu Songs, Tharu dance (Naach), Tharu tattoos, Tharu wall paintings, Tharu handicrafts, and Tharu magic is very interesting and special. Mark able fact is this that they make handicrafts only for personal use does not for marketing purpose. They like contrast colures in dress and wall paintings for decoration of house. Main food of Tharus is Fish and Rice but they also used Roti, Vegetables, Mutton, Chicken, Milk products and more others. However, since hunting is banded in forest they cannot use more non-vegetable food because of poverty they cannot afford expensive Mutton and chicken, but they use more and more fishes in their food. Tharus are very host able and they respect their guests very much. They like to serve best and more food dishes for guests. Tharus have very friendly nature, every tharu people have a best friend in their life, male best friend of male called as Meet or Dilbar and female best friend of female called as Sangan. Tharus treat their best friend as real brother and sister.

The Indian Tharu youth are very important wing of their community. They are playing very creative role in their community. But they are not connected with mainstream of development. Some youth are trying to get higher education and advanced technology but in little number. They have neither advance ness nor keep awareness about their traditional culture. They must have to get advance education, communication, technology and new life style but care of traditional culture is must for keep their own identity. Youth of other tribes of this area (Bhotia and Jaunsari etc) are aggressive more than Tharu Youth. Many Bhotia and Jaunsari youths are working as administrative officers, professors, Doctors, Engineers, and Advocates etc. They are very advanced and also careful about their traditional culture. However, Tharu youth are very poor in this matter. Generally Tharu youth do not like to go in advanced cities for education. Nepalese Tharu youth are more aware and advanced than Indian Tharu youth because there are many youth organizations and groups are active in Nepalese Tharu community for development and extension of education, technology, health care etc. According to Arjun Guneratne its genesis and development must be sought in the socioeconomic conditions-such as class relationships, the state, and the processes of modernization.( Guneratne 1998:749-73)

3:1- History According to Nepali author Subodh Kumar Singh, a series of invasions by the Rajput kings, eroded the influence of the indigenous Tharus. In 1854 Jung Bahadur, the first Rana prime minister of Nepal, developed the Mulki Ain, a codification of Nepal's indigenous legal system which divided society into a system of castes. The Tharus were placed at the bottom of the social hierarchy. Their land was taken away, disrupting their community and displacing the people. In the 1950s, World Health Organization helped the Nepalese government eradicate malaria in the Terai region. This resulted in immigration of people from other areas to claim the fertile land, making the Tharus slaves of the new landowners and developing the kamaiya system of bonding generations of Tharus families to labour.

3:2 - Social and Cultural Systems and Life Style The economy of Tharu community is based on Agriculture and forest (Pradhan, 1937 p59). Historically, they were the only ones that were able to reside in the malarial jungles on the Indo-Nepal border. But as mosquito control became available, many others have migrated into this

tribes areas. They have deep affiliation with forest and river. The population of Tharu tribe is near to one lac in India and in Nepal this figure is 1533879, it is 6.75% of total population of Nepal (Nepal online). This tribal community has many specialties about their culture and socio-economic systems. There are many clans in Tharu tribe those called Kuri in their local language, name s of main clans (Kuri) are as followed Badwayak, Battha, Rawat, birtiya, Mahto, Dahait, Rajia, Bunka, Sansa, Jugia, Buxa, Dhangra, and Rana. All of these Tharu clans are divided in lower and high status (Truner, 1931 p599). The Tharus followed Hindu religion, but after all they purely a tribal community by anthropological point of view. Tharu people worship mainly their tribal Goddess called as Bhuiyan or Bhumsen with other Hindu God & Goddess. Government of India has been accepted this community as a Scheduled Tribe. The fact is that the Tharu themselves did not keep written records and what is known of their early history is derived from passing references in religious texts and etymological evidence. It seems probable that there is not just one origin of the Tharu and that the people arrived in the area from different places at different places at different times. As such there may be truth in all the theories. The Panchayat system (Local Social Council) is very strong in this tribe; head of panchayat is called Padhan in local Tharu language. The Tharus love their folk arts. Tharu Songs, Tharu dance Naach, Tharu tattoos, Tharu wall paintings, Tharu handicrafts, and Tharu magic is very interesting and special. Mark able fact is this that they make handicrafts only for personal use doesnt for marketing purpose. They like contrast colures in dress and wall paintings for decoration of house (Govila, J.P.1959 p248) Main food of Tharus is Fish and Rice but they also used Roti, Vegetables, Mutton, Chicken, Milk products and more others But since hunting is banded in forest they cannot use more nonvegetable food because of poverty they cannot afford expensive Mutton and chicken, but they use more and more fishes in their food. Tharus are very host able and they respect their guests very much. They like to serve best and more food dishes for guests. Tharus have very friendly nature, every Tharu people have a best friend in their life, male best friend of male called as Meet or Dilbar and female best friend of female called as Sangan. Tharus treat their best friend as real brother and sister. Some Tharu live in longhouses, which may hold up to 150 people. The longhouses are built of mud with lattice walls. They grow barley, wheat, maize, and rice, as well as raise animals such as chickens, ducks, pigs, and goats. In the big rivers, they use large nets to fish. Because the Tharu lived in isolation in malarial swamps until the recent use of DDT, they developed a style of decorating the walls, rice containers and other objects in their environment. The Tharu women transform outer walls

and verandahs of their homes into colorful paintings dedicated to Lakshmi, the Hindu goddess of prosperity and fertility.

3:3- Tharu Village The Tharus have small populated villages and generally scattered and are often located at a miner distance. The Tharus are always in search of a good site for founding their villages. A good site in their judgment must be the land on a high level with proximity to river or some water supply yes safe from water-logging and inundation during the rainy season. (Srivastava 1958:19). The Tharus build their houses with enough distance to each other for better life style. The village dose not has bachelors dormitories or community houses, menstruation huts, guest houses and special granaries for common use and distribution. The House of Padhan (Chief of Village) is very important place of village. Even a casual to a Tharu Village is impressed by the neat arrangement of the houses, their cleanness in contrast with the congestion of other villages in India. A Tharu village, therefore, represents a closely knit society unites of which have developed a bond of fellowship and corporate life through mutual obligations and co-partnership.

3:4- Tharu Houses The Tharus are famous for their clean houses. Generally Tharus build their house by Mud, Wood and Grass. The Tharus houses are always cool in summer and hot in winter, it is a specialty of Tharu houses. Each house with its field and a vegetable garden is a detached residence with a narrow or a broad alley separating it forms the adjacent houses. The house must face the east to bring them prosperity, which the other directions of the house do not promise. The Size of the house is depends on size of family. The Than (place of worship) is must in every house. On the side of the main house the well-to-do Tharus build a Bangla (the Rest House). Both the exterior and interior of the Tharu houses present a neat and clean appearance. They are swept twice or thrice a day and the ashes and house-refuse are thrown near the cattle-shed or in fields.

3:5- Religion Tharus follow Hindu religion because they claim that they are migrated with Rajputs of Rajasthan by blood. This is very interesting fact because they have not any specialty of Rajasthni Rajputs in their Race and Culture but they claim blood relation with them (Kumar,N 1968 p39).

Tharus are related with Mongoloid race and Rajputs have different race. Dr. D.N. Majumadar contested the supposed Rajput origin of the Tharus on the basis of blood group tests and they have found that Tharus have Mongoloid race, so they not related with Rajputs (Majumadar 1941:33). The Tharu are adherents of Hinduism, but also held Islamic, Animist and Buddhist beliefs. Small numbers have converted to Buddhism in the recent years. Such syncretic practices have led Tharu to practice folk Hinduism. With the advent of religious freedom, others have converted to Christianity and there are a variety of congregations active in the various districts where Tharus are found. Traditional Tharu worship various gods in the form of animals such as dogs, crow, ox and cows. Such gods are seen in Hinduism. Every village has their own deity, commonly known as Bhuinyar. Tharu in East Nepal call their deity Gor-raja. Most Tharu households own a statue of a traditional god. Family members often offer animal's blood sacrifices to appease the god. Animals such as pigeons and chickens are used for sacrificial purposes. Milk and silk cloth are also used. Many Tharu would also use the blood of one of the male members in the family for such rituals. Such rituals are conducted through ceremonies, and superficial cuts are made forehead, arms, throat, legs, and/or chest. The gods are believed to have the ability to heal diseases and sickness. According to traditional legend, gods are given a bhakal, a promise of something, on condition that the sickness is cured, in any events of misfortunes, plagues and horror dreams. A relative's death is an event of great significance among Tharu, and rituals conducted varies in accordance to regions. Tharu would approach shamans as doctors, known as Guruba. Such shamans use Buddhist medicines to cure illness. Shamans will also try to appease gods through incantations, beating drums and offering sacrifices. The Tharu believe sickness comes when the gods are displeased, and the demons are at work. Buddhist converts among the Tharu are found in Saptari, Siraha and Udaypur. Currently it is believed that there are more than one dozen of Buddhist monks and novices among the Tharus. Such practice was possibly based on the fact that they were inspired by the discovery of Lord Buddha as a member of the Tharu tribe.

4-

Status of Awareness

4:1- Educational Awareness The Tharu community is one of them Indian tribes which have not more and enough awareness about education. There are many educational institutes and organizations are working in Tharu area but percentage

of educated people is very low in Tharu community. Tharu tribe is also living in nearest country Nepal and there are more and enough awareness about education in this community. There are many social workers of their own community are working hard for education, for example- In 1984 that young man, whose name is Dilli Chaudhary, founded Backward Society Education (BASE) to stand up for the rights of Nepal's marginalized Tharu ethnic group (Roger, 2007). Table-1 shows that there are 81.90 % Tharu students are enrolled in graduate level and percentage of female in these students is 41.05, it means they are not more backward than male. Only 18.10 per cent students are studying at post graduate
Table-1 Classification of Tharu Students by Educational Standard
Number of Youth those studying in various standard Boys 1 2 3 4 Graduate 1st year Graduate 2nd year Graduate 3rd year Post Graduate 1st year Post Graduate 2nd t year Total 32 12 12 06 % 27.5 9 10.3 4 10.3 4 5.17 Girls 11 16 12 06 % 9.48 13.7 9 10.3 4 5.17 43 28 24 12 37.07 24.14 20.69 10.34 Total Youth %

SL. No.

Detail

06

5.17

03

2.59

09

7.76

5 6

68

58.6 2

48

41.3 8

116

100

Chart: 1 Comparative Chart about Number of Tharu students in various standards

Post Graduate 2nd t year Post Graduate 1st year Graduate 3rd year Graduate 2nd year Graduate 1st year 0 20 40 60
Total Female Male

level and there are 42.86 % girls are also in these students. Table-1 also showing that number of students at graduate 1st year level are more than upper levels, it means performance of these students is not good in examination because there are 37.07% students enrolled in 1st year but only 24.14 % students in second year and 20.69 % in third year are studying. Females are performing well than Males in this matter. Population of Tharu tribe in district Udham Singh Nagar is 81230 (Statistical Magazine 2008:14) and there are only 138 students are studying in Government Post Graduate College of the District head quarter. It means only 0.16per cent youth of total population are taking higher education, in matter of women this figure is only 0.03 %. Total populations of all communities in this district 1253614 (Statistical Magazine 2008:16) and 6125 student are enrolled in that college. It means 0.48 percent youth of total population are studying in this college and percentage of Tharu students is only 0.16 so the data shows that awareness about higher education in the Tharu youth is 1/3 comparatively other youth. Table-2 shows that 28.45 % students are interesting in Graduate level degree only but a large number of students (69.83 %) want to take post graduate degree. There are only 29.31 % girls and 41.52 % boys are interesting in post graduate level education. Most Tharu students want a job early that is why they are not interesting in post graduate level education. Graduation level is enough for a general job so they want only eligibility for a general job. Only those students are studying in post graduation level which want any special job or did not get a job still. Some students are taking education in post graduate level for doctorate degree but number of these students is few. There are only 2 students (1 male & 1 female) want to do research for Ph.D. level. There is only one Tharu man (Prem Singh Rana) has Ph.D. Degree in this area. At present he is Lecturer in college. Facts are showing that few numbers of Tharu students are interesting in research for Ph.D. level. This situation is not good for their bright future. There are many researchers from other communities are doing research on Tharu tribe but its own students do not like to do study about their own community. 4:2- Status of Awareness about Employment At present it is a bad luck of Indian society that every person is getting education only for a job. That is why the social and cultural values are losing their importance. It is big factor and region for social valueless

social change. This fact is 100 percent true about Tharu community also. At present every Tharu student studying for job only, a large group of Tharu students do not care their own culture and social values. Employment factor is affecting their social and cultural values because they do not like and want their traditional occupation, they only want any new job anyhow and on any cost. Table-3 is
Table-2 Status of Awareness about Higher Education in Tharu youth
Number of Youth whom Interested in Various type of Education Boys Girls 20 17.2 4% 13 11.2 1% Total Yout h 33

SL. No. 1

Detail Those want Education up to Graduate only Those want education up to Post Graduate only Those want Doctorate or Above Degree only

28.4 5

47

40.5 2%

34

29.3 1%

81

69.8 3

01

0.86 %

01

0.86 %

02

1.72

68

58.6 2%

48

41.3 8%

116

100

Chart -2
Status of Awareness about Higher Education in Tharu youth
90 80 70 60 50 40 30 20 10 0 Boys Girls Total Those want Doctorate or Above Degree only Those want Education up to Graduate only Those want education up to Post Graduate only

showing that only 9.48 per cent youth like or want to do their own business and maximum youth (90.42%) want government or private service job. Table-3 is showing a notable fact that awareness about administrative and higher class service job is not enough. There are only 4.31 % youth are trying for higher class service job. Army and police force job is very popular in this community but youth are not trying to get officer class job in force, they are trying only for ordinary job like constable and solider. A big part of student (35.34 %) wants any service job anyhow. School teacher job is also popular in Tharu youth because the opportunity of this job is easily able in local area. Table -4 shows that maximum 54.31 % youth want to do service job in local area that is why the school teaching job is popular in Tharu youth. Police and army force job is popular in those youth which are physically strong and fit. Social status of police & army men is deemed high and powerful in Tharu community so most youth like to do this job. Agriculture is main and traditional occupation of the tharu tribe but new generation especially higher educated youth do not like agriculture and its related occupations. Government has stabled more industries in Tharu area so the opportunity of job is able easily. Industrialization is playing big role in socio-cultural change in Tharu community because Tharus are coming in touch of other communities.

4:3- Status of Communication

Awareness

about

Modern

Technology

and

The Indian Tharu youth, who have access to higher education, are not so aware about globalization and global communication. Although they are aware of the significance of global communication in the development of any community in this era, but even then they are not active in global communication. There is no dearth of facilities which are available free of cost (at college) or at very low price in the market for global communication but Indian educated Tharu youths seem to have little interest in it. Students, who are using computer daily, are mostly working as part time computer operators in various offices and shops. Tharu youth Bhagirat Singh Rana and Parath Singh Rana told that they are suffering from financial problems because their families are not able to pay all expenses for education and hostel . This is why some Tharu students are working as part time computer operators in offices and shops. These Tharus however come under the category of more aware Tharu students but others have little interest in computers despite having access. Normally they use computer some times when they use internet in cyber cafe of college computer lab for chatting, Email checking and other activities. When the students were asked the reason behind this neglect, some students replied that they are poor in

English language, others said that they have other engagements like studies hence they are not able to devote time to learn computers. Though these
Table-3 Status of Awareness for Employment in Tharu Youth
SL. No. Types choice of Employment Number Youth Boy s 08 04 of Girls 03 01 11 05 9.48 4.31 Total %

1 2

Own Business Administrative& high class Officer Service and Academic Job in higher education Teaching Job in Schools Army & Police Job Any job

3 4 5 6

12 28 16 68

13 06 25 48

25 34 41 116

21.56 29.31 35.34 100

Total

Chart: 3
Status of Awareness for Employment in Tharu Youth
50 40 30 20 10 0 Boys Girls Total

Table-4 Status of Awareness for Employment Place Choice in Tharu Youth

SL. No.

Choice of job place

Number of Youth Boys % 48.33 51.47 Girl s 20 28 % 41.6 7 58.3 3

Total Youth

1 2

Those want Job any where Those Job in local area

33 35

53 63

45.69 54.31

Total

68

100

48

100

116

100

Chart: 4
Status of Awareness for Employment Place Choice in Tharu Youth

120 100 80 60 40 20 0 Those want Job any where Those Job in local area Total Boys Girls Total

students know that knowledge of computer operating is good for their development. After all, on basis of available data we can say that there

is need for more awareness about use of computer in the educated Tharu youth. Nepali Tharu youths are more active than Indian Tharu youths in global communication by internet and direct contacts with people of other countries. There are many Nepali Tharu students studying in top grade Indian Institutes. Jitendra Chaudhary( M.Tech.) is one of them in Indian Institute of Technology, Kharagpur. But Indian Tharu youths have little awareness about studying in these institutes, though they have special facility of reservation for admission in these types of institutions. It has been mentioned above that the Indian Tharus are not so aware about using computer and internet. They also lag behind in use of online social networking websites. A small number of internet users of this community have their own accounts on online social networking websites like Facebook, Orkut, Myspace etc. Maximum number of Indian Tharus having Orkut account as per search by internet is 47, who declared their community in their profile. Nepali Tharu people are more aware than Indian Tharus in use of online social networking websites. There are many Nepali Tharus found on Orkut, Facebook, Myspace and other online social networking websites. Number of these Nepali tharus is more than 100. They have developed many online communities about their own ethnic culture like Tharu Bagiya, Tharu Garden, Hamar Tharu Sanskrati, Tharu Around the World,Genext Tharu, Tharus, Tharuhat Science and Friend Associations etc. But Indian Tharus have developed only one online community on orkut ; Rana Tharu Parishad. Maximum Indian Tharus who have Orkut account are member of this online community. Indian Tharu students are also backward in use of online social networking websites. After India gained independence, some social movements are continuously going on in tribal areas including Tharus.( Tripathi, R 1982 ) The Rana Tharu Parishad has been organized as a result of these movements so it is working as socio-political organization among the Indian Tharus. This is the largest organization of Indian Tharus for Socio-political empowerment. Tharu youth are very backward in mater of advanced Education, Technology and Communication. They do not like to go in big cities for advanced education and mostly youth are careless about big goal of life. This era is era of modern technology and advanced communication but the Tharu youth are not using these things for making their own carrier. They are using some technological things like Mobile phone, FM Radio, Television & DVD Player but only for entertainment, not for their business or making good carrier. Table-5 shows that there are 100% youth view Television but this is fact that most youth view only movies and other entertainment programmes. They do not like to view News and educational programmes. Table -5 also shows that the most important

Table- 5

Status of Awareness about Modern Technology and Communication among Tharu Youth
SL. No. Type of technology and communication Number Youth Boys 1 2 3 4 5 Internet Radio or FM Radio Television Mobile phone News Paper Magazine and other 02 45 68 16 66 of Total Youth %

Girls 00 13 48 05 42 02 58 116 21 108 1.72 50.00 100.00 18.10 93.10

Chart: 5 Status of Awareness about Modern Technology and Communication among Tharu Youth

120 100 80 60 40 20 0 Total Girls Boys Boys Girls Total

Communication system Internet is not popular in Tharu youth. Only 1.72 % youth are using internet and have their Email addresses. There are 50 % youth are using Radio and FM Radio but maximum youth

hear songs and other entertainment full programmes. Maximum youth (93.10%) are reading News Papers and Magazines but the situation is same here like television or FM radio. Maximum youth like to read only entertainment full news and articles mostly about Movie Actors and Actress. There is little number of youth those like to read editorial and other knowledge full articles. This is status of awareness in highly educated Tharu youth, in the matter of other Tharu youth situation will be more poor and thinkable. Many communication companies are providing Mobile Phones on very low prices so many youth (18.10 %) are using mobile phones. Students those living in hostel are mostly using mobile phones for talking to their parents and girl / boyfriends also. In short we can say that Tharu youth need to use more and more technologies and communication systems but for making good carrier and real goal of life. On the basis of this analysis, of collected data from the Indian Tharu students and other available information by related literature & internet search, it should be said that Indian Tharu community is still poor and deprived in matter of global communication in this era of globalization. Lack of awareness about development and globalization is the reason of their backwardness in global communication. Due to poor English some Indian Tharus feel shyness and hesitation to keep global contacts by internet or directly. Educated Indian Tharus are also poor and slow in global communication due to their tipical traditional habits of hesitation and shyness. That is why the Indian Tharus have only one online community named as Rana Tharu Parishad but Nepali Tharus have lot of online communities for social networking. Maximum educated Indian Tharus (3/4) are not able to use computer and internet till now. This is the era of globalization so the global communication is must for development of every community. Thats why the Indian Tharus need to be connected with global communication stream.

4:4- Status of Awareness about Their Own Culture The Tharu community has its amazing culture with many specialties but it is bad luck of this community that its own new generations especially highly educated youth are not so aware for care it. Some Tharus are trying to keep their own socio-cultural values but they are not success in their target till now. Large number of Tharu youth wants change in their life, so they are ignoring their own cultural values. It is true that Tharu youth want change but it has not this meaning that they are very aggressive or advanced. They are only following other communities for a new life style. We can say in other words that the process of Sanskirtization is still running in this community. Tharu youth are playing very creative role in their community but they are not

connected with main stream of development even some youth are trying to get higher education and advanced technology but in few number. Maximum Tharu youth are trying to accept other culture only for leaving their old own culture. There are many Religious missionaries are working for conversion of Tharus in this area, that is why some Tharus have converted in other religions. The Tharu youth are ignoring their own culture and losing traditional values. Neither have they got advance ness nor do they aware about their traditional culture.Table-6 shows that 1.72 % youth do not like their own religion and they want to convert in any other religion. There are 17.24 % youth like to wear their traditional costumes and other related things, 30.17 % youth have good feelings for their own culture but they are not playing any role for care it. Maximum 69.83 % youth do not care their own culture and they want change in their life style, only 9.48 % youth are active in movement for keeping their own socio-cultural values. Tharu Rana Parishad (Council of Tharu Community) is a main organization of this community which is active in this socio-cultural movement in this area. This organization is trying to keep traditional culture of Tharus. But this organization is not so success in its main goals.

4:5- Status of Awareness about Health There are many social, cultural and economic groups existing in Indian society simultaneously .Their standard of living and awareness varies according to their socio-economic status. There are two major parts of population in India 1- Rural Communities (70%) and 2-Urban communities (30%). Rural communities have lack of Economic, Educational progress. Indian society has four major social classes 1General Casts, 2- Scheduled Cast, 3-Other Backward Cast, and 4Schedualed Tribes. Every class has various social, economic and educational statuses; these are reasons of various status of awareness. Rural and Backward communities have not more awareness about Education and Health. Every class has different figure of health awareness. The Tharu community is a part of Indian Scheduled Tribes but this community is more aware about health care than other backward and scheduled casts. The Tharus are physically strong and fit generally because they eat healthy natural foods and they also have many traditional treatment systems. The Tharus eat mostly fish, pork, chicken, Milk products, garlic, onions, ginger, Lemon and fruits. They also like physical exercise and games so they keep their salve fit and fast. Tharus are the largest group of people in the Terai area. Historically, they were the only ones that were able to reside in the malarial jungles. Recent medical evidence supports the common belief that the Tharu people, having lived in the swampy Terai

Table- 6

Status of Awareness about Their Own Culture in Tharu Youth

SL. No. Detail Number of Youth those Interested in various Employment in Various Places Boys Girls 02 00 Total %

Those dont Like their Own Religion & want to accept other Religion Those like to wear their traditional costumes and other things Those like their Own Culture but dont playing any Role for care it Those like Modernization & Dont care about their Own Culture Those Playing any Role for Care Own Culture

02

1.72

04

16

20

17.24

23

12

35

30.17

45

36

81

69.83

08

03

11

9.48

Chart: 6
Status of Awareness about Their Own Culture in Tharu Youth

Those Playing any Role for Care Own Culture

Those like Modernization & Dont care about their Own Culture Those like their Own Culture but dont playing any Role for care it Those like to wear their traditional costumes and other things Those dont Like their Own Religion & want to accept other Religion 0 10 20 30 40 50

Girls Boys

region for centuries, have developed an innate resistance to malaria that is likely based on an unidentified genetic factor. At present the approach of health care is changing according to development especially in new generation of this community. Table -7 shows that maximum (54.31%) Tharu youth like to take modern medical treatments and 45.69 % youth like to take traditional medical treatment. 45.69 % youth like to do physical exercise daily and 9.48 % youth are playing role in various type of health activities. Youth those active in health care programmes are voluntary working in National Service Scheam (NSS) this is a national scheam of India for students for social work and development. All Tharu students know about HIV/AIDS because there is many literature and alerting advertisements about HIV/AIDS are available in India. Notable fact is this that more youth do not like their own culture but mostly they like to take their traditional medical treatments. At present other people are also coming back on Traditional, natural and herbal medical treatments systems just like Yoga, naturopathy, Ayurveda etc. So this is good signal for Tharu youth because they also like these medical treatment systems. At least we can say that future of health care in Tharu community is very bright.

4:6- Status of Awareness about Environment and Pollution Historically 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. Old generation of Tharu community is more aware about nature and environment than new generation. According to S. K. Srivastava (a famous Indian Anthropologist) in the year 1930 the Social Reform Movment which is popularly known as Jati Sudhar (reforms in cast) among the Tharus was initiated by a handful of educated Tharus. (Srivastava 1958:105) Main some Rules of this movement are as following (which are showing the care ness of old Tharu generation) Women in their menstrual period never to enter into the kitchen or cook meals. Women must clean their hearths and put on clean cloths before cooking meals. All rubbish of the house and refuse of the cattle must be thrown in a ditch outside the village or in fields and not on the path. No liquor and meat to be served at any ceremony.

Traditional Tharu houses making system, Agriculture system, cooking system are based on a natural law that is why the environmental valance never
Table-7

Status of Awareness about Health in Tharu Youth

SL. No. Number Youth Detail Boys 1 Know about HIV/AIDS 68 Girls 48 116 100 of Total %

2 3

Playing Activities

Role

in

Health

08 31

03 22

11 53

9.48 45.69

Those like Daily Physical Exercise Those believe in Traditional Treatment Those like Treatment Modern

31

22

53

45.69

37

26

63

54.31

Chart: 7 Status of Awareness about Health in Tharu Youth

120 100 80 60 40 20 0 Know about HIV/AIDS Playing Role in Health Activities Those like Those Those like Daily believe in Modern Physical Traditional Treatment Exercise Treatment Boys Girls Total

disordered in past. But at present 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 for keep their identity. Main problem of Tharus youth is that they want new life style but they do not know about new and current environmental issues. Table-8 is showing this fact that there are only 6.03 % youth know about green house effects and 9.48 % know about Environmental Laws & all types of pollution. Thinkable and shock full fact is this that 90.51 % youth do not know about environmental issues and they also do not care about it. They like using all type of modern thing (which make pollution) without care of environment. This is situation of highly educated youth than we can easily imaging the status of other general Tharu youth.

4:7- Status of Political Awareness Generally the Tharus have not interest in international and national level politics but at local and regional level some Tharus are playing big role in politics. There are many Tharu populated villages existed in this Tarai region so at the village level Tharus have strongly held on leadership. Trend of leadership is traditionally still in Tharu community. In past the Panchayat (local Tharu council) was very powerful and strong at the village level and the head of Panchayat was called as Padhan. Members of the Panchayat were called as Panch. The Panchayat was also the Village Court and the time of hearing any matter the Padhan was called as Sarpanch (chief of Court). At present this traditional Tharu Panchayat is not so powerful because own new generation do not like its old rules. New Panchayati Raj (local body governance) system of Indian Government has been replaced old panchyats. The Tharu youth are playing a big role in this new panchayati raj system because they have right of Vote. That is why the old type of leadership has lost its value and youth leadership is growing up rapidly. The Khatima seat of Legislative assembly of Uttrakhand is reserved for Tribal community so a Tharu Gopal Singh Rana has been elected as representative of this area. Some other Tharus Bhuvan Singh Rana, Bheem Singh Rana, Smt. Sushma Rana, have been elected Chairmanship of Block Development Committee. Many other Tharu people have been elected for post of Pradhan (head of Village). Some Tharus are active workers of political parties especially the youth are playing big role. Table-9 is showing this fact that 13.79 % youth are

directly involve in local and regional politics and 76.39 % have interest in politics but not involved directly. Only 22.42 % youth
Table-8

Status of Awareness Environment and Pollution in Tharu Youth

Number of Youth whom Interested in Environmenta l Awareness Boys Girls 08 04 08 60 03 03 03 45

SL. No.

Detail

Total

1 2 3

Know about Environmental laws Know about Green House affect Know about all types of Pollution Those like Modern Things & Dont care About Environment

11 07 11 105

9.48 6.03 9.48 90.51

Chart: 8 Status of Awareness Environment and Pollution in Tharu Youth

120 100 80 60 40 20 0 Know about Environmental laws Those like Modern Things & Dont care Know about all types of Pollution Know about Green House affect About Environment Boys Girls Total

are not interested in any type of politics. Reservation policy of Indian government is much favorable for political awareness in Tharu youth because many constitutional and political posts are reserved for Tribal communities.

4:8- Social Changes and Youth Awareness This community is suffering from many socio-cultural, economic and political problems in India and Nepal. Nepali Tharus are very active and are struggling for their fundamental rights for solution of their own problems but in India Tharus are not so aware about this matter; even though they know that Indian constitution has provided many special rules and regulations for their special treatment. Lack of higher education, global communication, fair leadership and motivation are main causes of unawareness about their rights among the Indian Tharus. These Tharus have the status of Scheduled Tribe but are deprived of the benefits of the development. The study reveals that Tharus living in forest villages have remained neglected over the years due to the following three main reasons: firstly, overlapping of the administration of the departments namely, Directorate of Tribal Development and Department of Forest; secondly, the benefits of development do not reach these forest villages due to their distant and isolated location; thirdly, as the administration of these forest villages is in the hands of forest department which is more concerned with the conservation and development of forest, and in the process the needs and concerns of the tribals living in the forest often get neglected.(Sahai & Agrawal,2008) The Indian Tharu youth are very important wing of their community. They are playing very creative role in their community. But they are not connected with mainstream of development. Some youths are trying to get higher education and advanced technology but they are very few. They are neither advanced nor are intricately linked with their traditional culture. They should have access to modern education, communication, technology and new life style but the care of traditional culture is necessary to keep their own identity. (Verma 2010:184) The Tharus never went abroad for employment a life that kept them isolated in their own localities.( Gurung, 1992:1 ) In this isolation they developed a unique culture free from the influence of adjacent India, or from the mountain groups of Nepal. The most striking aspects of their environment are the decorated rice containers, colourfully painted verandahs and outer walls of their homes using only available materials like clay, mud, dung and grass. Much of the rich design is rooted in devotional activities and passed on from one generation to the next, occasionally introducing contemporary elements such as a bus or an airplane. (Meyer & Deuel, 1997:12)

According to Arjun Guneratne the THARUS although lacking a common set of

Table-9

Status of Political Awareness in Tharu Youth

SL. No. 1 2 3 Detail Number Youth Boys Neutral/ Not Interested Direct Involved in Local & Regional Politics Interested but involved directly not 38 13 17 00 68 of Total Girls 36 03 09 00 48 26 16 74 00 116 22.42 13.79 63.79 00 100 %

Have any Constitutional Post Total

Chart: 9 Status of Political Awareness in Tharu Youth

80 70 60 50 40 30 20 10 0 Neutral/ Not Interested Direct Involved in Local & Regional Politics not involved directly Interested but Have any Constitutional Post Boys Girls Total

Symbols-have constructed an identity for themselves that is more politically than culturally biased. Thus, ethnicity cannot be viewed as a cultural phenomenon; "its genesis and development must be sought in the socio-economic conditions, such as class relationships, the state, and the processes of modernization (Gunerate, 1998:749). Nepali

Tharus are now aware about their political and social rights to keep their identity. There are many Tharu organizations like Tharu kalaynkarini sabha (Tharu Welfare Society), which are active for social movements among the Tharus in Nepal. (Guneratne, 2002:1) We have been said that also that Tharu Community is suffering form social changes and their youth are playing active role in this process. Youths are refusing many old social rules and customs. In this era new Tharu generation do not like and support early age marriage, leadership& dictatorship of old aged people, Joint family System, Traditional typical Costumes, marriage with elder women, (Acharya,2001) Tribal religious activities& Things etc. traditional Social values have lost their importance and new trends are still running. There is an interesting and amazing system of mutual friendship called as Mitai popular in Tharus community. In this system friends treat together as real brothers or sisters and they every help and support together without any formality. Male friend called as Dilwar or Meet and female Called as Sangan. This system shows the human social values and feeling of the Tharus but at present this system is losing its importance like many other old systems. Kinship system is also changing and materialistic culture is affecting badly on blood and marriage relationships. New generation is using new words on place of old words of relations for example- now Dauwa (Father) is called as Papa or dady and Aiya (mother) is called as Mammy. Many specialties of other communities have been accepted by Tharus at present so we can say that the process of cultural infection is killing the traditional Tharu social system. Data is clearly showing in table-10 that maximum youth (67.24 %) are coming from nuclear families and only 32.76 % youths are living in joint families. In past joint family system was very popular is Tharu community but at present situation is just opposite. In past there were many other communities was capturing Tharus Forest and agricultural land but cool minded Tharus never conflicted with them. Many other communities like Muslims, Sikhs, Paharis etc. are Continuously capturing Tharu properties and also hurting their feelings since a long past. The Tharus say that pahari are cheaters, they are cheating our community. (Sigrun, 1979) But now situation has been changed because the Tharu youth do not like interfere of others in their own properties. Some educated and politically empowered youth know their rights very well so they are now struggling for freehold of their own agricultural land and other properties. Situation of social conflict is still running because other communities are counter attacking on the Tharus. Blast of population and disorganization of joint families are increasing need of more agricultural land and other natural resources so the Tharu youth are conducting social movements. At present Tharu

community is suffering from problem of poverty, illiteracy, social and cultural pollution but its youth are struggling for development. Chart: 10
Type of Families of Interviewed youth

90 80 70 60 50 40 30 20 10 0 Joint family Nuclear family Boys Girs Total

5. Conclusion
After study of all facts we found this conclusion that Tharu community is going under social dynamics rapidly and their youth are playing a big role in this process. Tharu youth are not more aware about higher education but they have dominant position in local politics. It is true that Tharus have not more highly class administrative jobs in governmental of private sector but they have many political and constitutional posts at local and regional level. Tharu youths are ignoring and refusing their traditional systems and customs so the main identity of Tharu culture is losing but it is not problem of only Tharu community. It is a part of global social changing and it is problem of all communities of the world. At present Tharu youths are struggling for their rights and new identity but I am suggesting them that they will never get a bright future those not respect their past. So the keeping and care or their socio-cultural traditions is most important. Many scholars of other are studying about amazing Tharu culture but Tharu youth are not interesting in this matter but at present this is their moral duty that they must know importance of own culture. Support and financially help of government is must for keeping Tharu culture. We need a special research institute and museum about Tharu community just like Nepal. The Tharu Cultural Museum building is situated in the Tharu village of Bachhauli-6, Chitwan, Nepal. (Nepal now online) I think this step will be helpful for their development and bright future. Tharu youth are very backward in mater of advanced Education, Technology and Communication. They do not like to go in advanced cities for education. Poverty, Illiteracy and lack of Communication are main problems of Tharu Youth. At present there are many other communities

existed in Tharu area so the process of cultural exchange is still running. But they are against to others who are capturing their land and forests.

6. Recommendations
There is a need to implement of some special schemes for promoting awareness among the Tharu community for their rights, Environment, Health care, political issues and development. There is a need to implement of some programs to generate awareness among the masses about their own traditional culture and heritage. Job oriented special coaching centers for the Tharu youths can also be of great help. Workshops on Right to Information, special Constitutional Acts about tribal welfare etc. should be conducted time and again in specific Tharu dominated areas. Educational Institutes have to provide special treatment for computer and internet education, Educational and cultural tours facility to the Tribal youths. There is a need to start a Tribal Research Institute in this area for providing research opportunities of research about tribal culture. Special research programmes are also needed for tribal youth about their own traditional culture.

7. References
Acharya Ganesh Raj, 2001 Changing Tharu society: A hope for new generationhttp://www.nepalnews.com.np/contents/englishdaily/ktmp ost/2001/jun/jun06/local.htm Govila, J. P. 'The Tharu of Terai and Bhabar', Indian Folklore.-2, 1959,
G U N E R A T N E , A R J U N MODERNIZATION, THE STATE, AND THE THARU IDENTITY IN NEPAL, CONSTRUCTION OF A

The Journal of Asian Studies, VOL. 57, NO.

3 (AUG., 1998), PP. 749-773 Kumar, N. 1968, 'A genetic survey among the Rana Tharus of Nainital District in Uttar Pradesh', Journal of the Indian Anthropological Society- 3(1-2), pp 39 Kumar, N. 1968, 'A genetic survey among the Rana Tharus of Nainital District in Uttar Pradesh', Journal of the Indian Anthropological Society- 3(1-2) Majumadar, D.N., 1941, The tharus and Their Blodd Group-Journal of Royal Asiatic Society of Bengal, Vol. VIII No.1 p33

Majumadar, D.N., 1941, The tharus and Their Blodd Group-Journal of Royal Asiatic Society of Bengal, Vol. VIII No.1 Nepal 2006, Decreased malaria morbidity in the Tharu people compared to sympatric populations in Nepal. Www.pubmed.gov. Retrieved on 2006-12-07.

Nepal now online, http://www.hariyaliclub.org/museum.php Nepal Tourism Board Bhrikuti Mandap, Kathmandu, Website: www.welcomenepal.com Pradhan, H. Dev, 'Social economy in the Terai (the Tharus)', Journal of the United Provinces Historical Society -10, 1937 Prayer Profile, 156 The Deokri Tharu of Nepal, http://kcm.co.kr/bethany_eng/p_code/516.html ROGER O. BURKS, November 26, 2007 JR, Change Begins Within, NEPAL: Unshackling Potential http://www.mercycorps.org/countries/nepal/1942

Sigrun Eide Odegaard, 1997, From Castes to Ethnic Group? Modernization and Forms of social Identification among the Tharus of the Nepalese Tarai, Thesis submitted in partial fulfillment of the Cand. Polit. Degree, Institute and Museum of Anthropology, University of Oslo

Srivastav, S.K., 1958, The Tharus: A Study In Culture Dynamics, Agra University Press Agra Tharu Rural Development Project Nepal http://www.differenttravel.com/projects.php?mod=project_details&sub mod=Current_Projects&Project_ID=26

Turner, A.C., 1931, Census Report of United Provinces of India, Vol. XVIII

Appendix

A Rana Tharu couple in traditional dress with Dhol at their home

The Tharu Dance

Tharu Group Dance

Tharu women serve food in party

Tharu Women eating in party

A Tharu man with baskets

A beautiful Tharu girl in traditional Jewelry

Tharu people are doing supernatural task according to their culture, called Tokta.

Tharus are sacrificing a cock

A Tharu house

Tharu youths enjoying in a festival

Tharu youth with foreigners

Tharu youths Modern & Traditional dresses

Tharu women in relax mood

Tharu women cocking food

Subhash Chandra Verma

About the Author

Subhash Chandra Verma is working as Assistant Professor in the Department of Sociology, Government Post Graduate College, Rudrapur (U.S. Nagar) 263153, Uttrakhand, India. He completed his Ph.D. in Sociology from Dr. B.R. Ambedkar University, Agra in 2004. His research interests include the socio-cultural study of the Tharu & Buksa tribe of India. He is currently working on a research project Tharu & Buksa Tribes of India. He published a book on the Tharu Tribal community (in Hindi) in 2008 and has presented many papers on tribal & Rural studies. He collaborates with a German Institution EDEJU ( the International Institute for Promotion of the Development of Youth), for study and research on Indian tribal youth. He is supervising research scholars who are working on tribal and rural -urban studies for their Ph.D. degrees in Kumaun University Nainital (India). He has presented research papers on Tharu and Buksa tribal communities at international conferences in the USA, Canada, China, Philippines, Korea and France. At present he is also working as Programme Officer in National Service Scheme of India. More information can be found on his own webpage.http://www.edeju.de/projekte/cleverle/denzlingen/Subhash/subhash.html

SOCIOLOGICAL STUDY OF YOUTH OF THE THARU TRIBE IN REFERENCE OF AWARENESS

2011
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