#Santhal

[kamlesm]

Banam, musical instrument, Santhal/santal

There are many hidden treasures in India. Still these gems are waiting to be unearthed. For long world has been divided amongst haves & have nots? civilized & uncivilized? all more due to colonisation. India that is Bharat has been suffering for long, about more than 1000 years, since invaders first attacked our borders in 1000 AD? or long back when Greeks(Romans?)/huns etc invaded. Problem has…

[theindiantribal]

Have you ever been to Luguburu Ghantawari? - The Indian Tribal

Since ages, Luguburu Ghantabari has been the biggest pilgrimage center for the Santhals. They call it Sosnok Jug. Today not only Santhals but people of all religions and beliefs come here to fulfill their wishes. This religious place is situated near Tenughat Dam surrounded by picturesque landscape and that is why it is fast becoming a tourist attraction. https://theindiantribal.com/2023/03/21/variety-jharkhand-india-centuries-old-santha-place-of-worship-luguburu-attracts-devouts-and-tourists-throughout-year/

[arinewman7]

Santhal Woman

Jimini Roy

Tempera on board, ca. 1930

[i-myeoni-blogs]

Remembering Who I am!

How many of us talk about our ancestors' ethnicity? There may be a few people who are still connected to their roots, but the majority of us in generation Z are influenced primarily by western culture and fashion. Though it’s not bad but somehow, we’re losing our own authenticity. 

I am no exception; having been born and raised in a town, I shaped myself in accordance with the trends that emerged. When it comes to natives, I am a member of the "Santhal Tribe," an indigenous minority group.

There are over 100 tribes in India, and each one has its own clothing, food, festival, language, and rituals. But, due to school and other obligations, we were unable to visit our hometown as frequently as we would have liked. And perhaps this is why I know so little about my own tribe.

It was my cousin's brother's wedding—the only boy in our entire family tree, with only one brother to seven sisters. I was overjoyed, but no Indian function is complete without a hiccup, and so my exams fell on the same day as my brother's wedding.

I couldn't make it to the wedding, but I promised I wouldn't miss the authentic Santhali reception. Okay let’s not jump into the fact that I missed the ceremony. But visiting my hometown after almost a decade felt so relaxing.

Sagarbhanga is a small village located in the Jharkhand district of Sahebganj. Tribals can be found at every turn and are extremely friendly.

I don't want to brag, but my family home is the largest in the entire district, and it is referred to as "Bada Ghar" by the locals. Because of the village people's regard for us, they came to assist with the preparations. Women were involved in making decorations out of the palm leaves.

Oh, how beautiful their work was, and how natural everything was. Few men were painting on the walls, and they were tribal wall paintings with various creatures painted on them. It was absolutely lovely. The beauty of a tribe is that we live as one community and help each other unconditionally. 

I should be familiar with the local tongue they use, santhali, but alas, I am not able to communicate in it. We even have our own traditional clothing, known as "Panchi Parhat" for women and lungi or dhoti for men.

My sisters and I decided to dress in traditional attire for the ceremony. The dress was arranged, and a few locals assisted us in draping it. it was so pretty and easy to handle, light weight as it was made of cotton. My parents and other relatives were so happy to see us in our own traditional clothes. 

In the ceremony all the village people gathered and presented gifts to the bride and the groom. My brother is so lucky he got a lot of gifts and blessings, I can’t wait to have a ceremony of my own. 

It was time for food after the gift exchange. "The simpler, the better," is all I have to say. I'm sure the first thing that comes to mind when we hear the word "marriage" is the food. Being Indian, we always want pulav, Manchurian, or paneer butter masala; it's just ingrained in our minds that it should be on the menu.

And I thought the same thing, but the taste of authentic simple food on a 'pattal' surprised me. Off-white perfectly cooked rice, dal, meat, and veggies, and that's it, all served on dried leaf plates. And, no offence, but all the dishes I've ever tasted in restaurants and hotels paled in comparison.

I know you're thinking it'll create a lot of trash, but pattals are biodegradable, so we dumped it in a large hole that was later covered by soil. "Khaane ke baad kuch meetha ho jaye," we say now that we've eaten. You won't be sorry, believe me. Aside from the usual sweets, there was one item that piqued my interest. Those yellow bead-like things called "Bundiya" just melted as soon as I took a spoonful of them.

Mesmerizing, a perfect way to round out the dish, but what I really missed was the authentic 'Dumbu' sweet from the tribe. It's made of rice flour, and the sweet dough is formed into many small balls before being steamed.

While I was eating the sweets, I overheard people discussing being a patient. Who got hurt, I wondered, until my mother explained that it was a ritual. A fun ritual in which the new bride pretends to be a doctor while the groom's sisters and relatives pretend to be injured by covering their legs and hands with mud and straws. And the bride is expected to treat them well (wash their hands and feet).

But the best part is yet to come: the bride tightly grips the patient's feet and demands fees (gifts), refusing to leave until you give her gift. That sounded like fun, so I tried it as well.

It was great to see the entire family enjoying themselves after such a long time apart.

What about the dance, though? The ground was cleared, chairs were moved, and music was played immediately after each ritual. I was expecting the barati dance, but it's an authentic wedding.

A few men who could play mandar gathered in the centre, and women formed a circle around them. It was a santhali folk dance, and it was a lot of fun. We danced until after midnight, which resulted in sore leg muscles next day.

Those were two lovely days spent in my hometown. I learned a lot about my own culture that I was unaware of because I had spent my entire life in a city. I enjoyed every minute I was there and hope to return soon. Yes, there is one thing I still regret: not learning my native language.

There is a misconception that tribal in Jharkhand live in jungles, wear leaves, and eat raw food. Well, the answer is already given; it is simply a misconception.

We as a tribe prefer to live close to nature, not in jungles, but in homes that only a few people know about, which is unfortunate. Remember that there is a distinction between being indigenous and being uncivilized.

And I've learned that it's important to know and respect your roots no matter where you live.

[townpostin]

Tribal Leaders Vow to Expel Illegal Migrants from Santhal Pargana

Ex-CM Champai Soren Leads Rally Against Bangladeshi Influx Key Points: • Thousands gather despite heavy rain to protest illegal immigration • Leaders warn of threats to tribal land, culture, and identity • Call for united social movement to protect indigenous rights PAKUR – Former Jharkhand Chief Minister Champai Soren has pledged to remove illegal Bangladeshi immigrants from the Santhal…

[ichchadhariplatypus]

Pentapetes phoenicea also known as Copper Cups.

Closely related to the Hibiscus flower, this beautiful flowering plant is mostly treated as a weed in rice fields but they do occupy a small niche as ornamental flowers also. Perhaps it's most important use comes from the Santhals, a tribal community of West Bengal who use it as an antidote to snake bites.

It's a very pretty flower and the species name was given due to it's bright red petals resembling that of a Phoenix's plumage.

This picture was taken by me at Vivekananda College Grounds, Thakurpukur.

[talonabraxas]

Shiva-Linga 'Cosmic Fire' by Talon Abraxas

Shiva Purana is related to Shaivism. This Purana has 6 sections and 24000 verses. In this Purana, a comprehensive description of Lord Shiva’s various forms, incarnations, Jyotirlingas, devotees, and devotion has been said. In the Shiv Purana, a detailed description of the welfare, mystery, glory, and worship of Lord Mahadev of the gods has been described in detail.

In the Shiva Purana, apart from the glory and devotion of Lord Shiva, the method of worship, many enlightening narratives and instructive stories have been beautifully described and the grandest personality of Lord Shiva has been glorified. Lord Shiva who is Swayambhu, an Eternal, Supreme Being, Universal Consciousness, and the basis of cosmic existence.

In almost all the Puranas, Lord Shiva has been described as an idol of sacrifice, penance, love, and compassion. Lord Shiva is easily pleased and is the one who gives desired results. But in the Shiva Purana, a special description has been given about the life character of Lord Shiva, his lifestyle, marriage, and the origin of his sons. There are 6 sections in this Purana, which are as follows.

1) Vidyeshwara Samhita 2) Rudra Samhita 3) Kotirudra Samhita 4) Kailas Samhita 5) Air Code 6) Uma Samhita

12 Jyotirlingas in Shiva Purana:- In the Kotirudra Samhita of Shiva Purana, 12 Jyotirlingas of Lord Shiva have been described in detail. This very ancient 12 Jyotirlinga form of Shivling is the abode of Lord Shiva. The worship of 12 Jyotirlingas has a special significance in Sanatan Dharma. Following are the names of these 12 Jyotirlingas.

1) Somnath Jyotirlinga Located in the Saurashtra region of Gujarat, this Jyotirlinga is considered to be the oldest and the first Jyotirlinga of the earth. According to Shiva Purana, Somnath Jyotirlinga has been established by Chandradev himself.

2) Mallikarjuna Jyotirlinga This Jyotirlinga is situated on the banks of river Krishna in the state of Andhra Pradesh, India on a mountain named Srisailam.

3) Mahakaleshwar Jyotirlinga This Jyotirlinga is located in Ujjain city of Madhya Pradesh. This is the only Jyotirlinga facing south. The Bhasmari of Mahakaleshwar Jyotirlinga is famous all over the world.

4) Omkareshwar Jyotirlinga Omkareshwar Jyotirlinga is located in the Malwa region near Indore in Madhya Pradesh. The shape of Om is formed here due to the mountain and river flowing around this Jyotirlinga.

5) Kedarnath Jyotirlinga This Jyotirlinga is located in the Rudraprayag district of Uttarakhand state on the Kedar peak of the Himalayas.

6) Bhimashankar Jyotirling This Jyotirlinga is situated on a mountain called Sahyadri near Pune in Maharashtra.

7) Kashi Vishwanath Jyotirling This Jyotirlinga is located in Varanasi, Uttar Pradesh. This Jyotirlinga is also known as Vishweshwar.

8 ) Trimbakeshwar Jyotirlinga This Jyotirlinga is located in the Nashik district of Maharashtra state. This is a mountain named Brahmagiri near the Jyotirlinga. The Godavari river originates from the Brahmagiri mountain.

9) Vaidyanath Jyotirlinga This Jyotirlinga is located near Santhal Pargana of Jharkhand state. This Vaidyanath Dham of Lord Shiva has been called Chitabhoomi.

10) Nageshwar Jyotirling This Jyotirlinga is located in the Dwarka region of Gujarat.

11) Rameshwaram Jyotirlinga This Jyotirlinga is located in Rameswaram, Tamil Nadu. This Jyotirlinga was made by Lord Shri Ram himself with his own hands.

12) Ghrishneshwar Temple Jyotirlinga This Jyotirlinga is located near Daulatabad in Maharashtra. This is the last Jyotirlinga among the 12 Jyotirlingas of Lord Shiva.

Significance of Shiva Purana:- Shiva Purana has great importance for the devotee of Shiva. In the Shiva Purana, the elemental interpretation, mystery, glory, and worship of the benevolent form of Lord ‘Shiva’ of Parabrahm Parmeshwar have been described. Reading the Shiva Purana and listening to it with devotion is the best form of worship. According to Shiva Purana, a man reaches the highest position after attaining Shiva devotion, he attains Shivapada. By listening to this Purana selflessly and reverently, one becomes free from all sins and enjoys great and excellent pleasures in this life, and finally attains Shivaloka.

[curtwilde]

can u elaborate on bengali culture being appropriated from santhal culture. i assume you're talking about those aspects which are today associated with UC bengalis or am i off track

Not exclusively santhal but a lot of the hallmarks of Bengali culture have roots in adivasi communities. The iconic shankha-pola is from a practice among fishing tribes in Sunderban. A lot of bengali wedding practices like the gnatchhora, blessing the bride and groom with grass on the forehead, the gaachkouto, kolka on the bride's forehead, the palki, carrying the bride for shubhodrishti, all have origins in santhal wedding practices. Alpona is also derived from santhal house paintings.

The clay and terracotta jewellery of Shantiniketan, popular with uc intellectuals of college street and jadavpur, all originate from the santhals of birbhum. Also bindis on the chin and neck, septum rings, upper arm bracelets, ear coverings. A lot of the santhal artists creating artwork and jewellery are exploited as they are either hired as underpaid labourers or their work is bought in bulk wholesale by boutiques and jewellery pages in Kolkata, and sold at high prices while the actual creators never see the profits.

Not to mention the goddess Kali is derived from older adivasi goddesses, as are elements of Shakti and Tantrik traditions.

[sivavakkiyar]

Mayurkola has been in the news since July 28. Speaking to reporters that day, Asha Lakra, a Bharatiya Janata Party politician and member of the National Commission for Scheduled Tribes, listed it as one of the nine panchayats in Sahibganj where a total of ten Adivasi women elected representatives were married to “Bangladeshi infiltrators, Rohingya Muslims”.

While Lakra did not name any of the women, she did mention the posts they held – eight mukhiyas, including of Mayurkola, one panchayat samiti member and a zilla parishad chairperson.

Lakra was echoing what her party colleague and member of parliament, Nishikant Dubey, had said on the floor of the Lok Sabha. In his speech on July 25, Dubey had alleged that “Bangladeshi infiltrators” were marrying Adivasi women to grab their land and property, and to use them as proxies to gain power in the Santhal Pargana, the northeastern region of Jharkhand, traditionally home to the Santal Adivasi community. Dubey had claimed, without evidence, that 100 Adivasi women mukhiyas were married to Muslims.

His claims, meanwhile, echoed what Union Home Minister Amit Shah had said at a meeting of the BJP’s Jharkhand unit on July 20. Shah alleged that “thousands of infiltrators” were marrying Adivasi women to “obtain certificates and buy land”. Labelling this as “love jihad and land jihad”, the home minister claimed this was leading to changes in the demographic of the state.

Scroll travelled to Sahibganj to investigate the claims emanating from the highest rungs of India’s ruling party. Since Lakra was the only BJP leader who had cited specific evidence in support of her contentions, we used her list of nine panchayats as a starting point.

Scroll found that in four of the 10 cases, Lakra’s claims of Adivasi women being married to Muslim men were outright false. Three of the women had Adivasi husbands. The fourth, Kapra Tudu, had married outside the Adivasi community, but her husband, Nitin Saha, is Hindu, not Muslim.

In six cases, where Adivasi women panchayat leaders were indeed married to Muslims, all of them told us they had married out of choice. “The Indian constitution gives us the freedom to marry whom we please,” one of them said.

Lakra’s claim that the men who married these women had done so to take over their land rings hollow in light of the fact that none of the women had inherited any familial land.

[oldsardens]

Jamini Roy - Untitled (Santhal Carver)

[theindiantribal]

Have you ever been to Luguburu Ghantawari? - The Indian Tribal

Since ages, Luguburu Ghantabari has been the biggest pilgrimage center for the Santhals. They call it Sosnok Jug. Today not only Santhals but people of all religions and beliefs come here to fulfill their wishes. This religious place is situated near Tenughat Dam surrounded by picturesque landscape and that is why it is fast becoming a tourist attraction. https://theindiantribal.com/2023/03/21/variety-jharkhand-india-centuries-old-santha-place-of-worship-luguburu-attracts-devouts-and-tourists-throughout-year/

[dailyanarchistposts]

UGL: Ok, let us start with the basic things like the project itself. What is it?

TSU: Okay, well, the scarlet underground’s got three parts of the project—the first part of course is the immediate mutual aid that we need to be using as a direct action for the rural community where we’re based. So what we’re doing is 1. spreading awareness, something the state shoould have done long ago aand because of which most people dont get why they need masks, etc 2. making and giving out free masks and 3. delivering products like rice, daal (lentils), soybeans and sanitizers etc to the poorest of the villages here, who are Lodhas and Santhals, indigienous peoples of India. After the lockdown is over and by the time it’s december we’re planning on building a community centre which will a ct as a school for permaculture, and also as a health clinic and legal aid that would be built in a land that the collective will buy together, and we’re planning to figure out the contours and dig swales to hold the rainwater and basically practic e permaculture there and the idea is that once the locals see the difference between permaulture and monoculture, they’ll be changing the way they grow plants too. The other bit is the other plan is to build a shallow well during december (or maybe even later, but before summer) because if the rains dont come then the farmers lose all their paddy and shallow wells will help them be able to harvest rice all year round. Okay, the last thing is to build another community centre in calcutta which is around 3 hours away, a sort of part library and part free hostel and soup kitchen, for the unemplyed and the homeless. It also gives us space to bring in volunteers let more people know about our permaculture project in jhargram, among other information that would be more political. Like there’s a sponge iron factory here and we’ll need to begin organising people here to fight them. The last time the leader of the protest was found hanging from a tree in the jungle. So yeah, it’s pretty dark. Now the thing is we need people to contribute as a show of solidarity and not charity—which most people obviously don’t get, so international groups like FAU from germany are helping us, and then there are comrades here who helped us too but they can’t really afford so much (even 10,000 rupees is a lot for us). I haven’t added the Calcutta plans there because we’re planning to do that once Flo and other comrades from abroad get here in december. Most of the TSU right now is just farmers, local workers, students and anarchists: all in all i would say 10 people, out of which 3 are in Calcutta right now. Hence everything is being done by the 7 of us at the moment, and another farmer, who’s a commie, wants to join so we’ll be talking to them soon about it. Next week we’re hoping to get enough funds go to Aulgeria which is an adivasi village, and begin our work with them.

UGL: So pretty much you are building a commune from the start and it’s a pretty good start. My second question is, how did you folks came up with this project? Did you have land from the beginning or had to purchase?

TSU: My family used to be liberal land owners until my grandfather became a commie, so we have land here which we bought from anglo-indians who were leaving during india’s partition and since my whole family is leftist, we’ve kept that praxis alive, which is why my mother wants to be a part of this too and doesn’t mind us working from here—in fact she’s full of ideas The land that we wish to turn into the commune is a literal forest—-it’s next to a forest reserve and is full of sal trees among other fruit trees etc, so there will be a lot of work to be done once that begins. But the main, immediate work right now is the covid-19 mutual aid drive, for which we’re raising funds. Yesterday the cops beat up and humiliated locals in the village for not wearing masks, for example. So right now it’s imperative that we give out free masks to as many families as possible and spread awareness about covid—--one of our comrade’s already made posters for it so that’s what we’ll be doing this week, printing up the posters and pamphlets and spreading them around along with the masks By next week if we get enough funds we’ll go to aulgeria, where we basically buy the rice they harvest and distribute it to thepeople and then also get them the rest of the products and soap and sanitizer, etc. We’ll document the whole thing too, so you’ll get to see the aid work once it begins

UGL: What is the name of the town your project’s taking place?

TSU: It’s actually a village, but it’s close to Jhargram. It’s within the jhargram district. This place is called Niribili, you can find it on google, my mother and father used to run it as a homestay (father died of covid last november). The village is called Garh Salboni. Anyway, until we get enough money to buy our own acres of land, we’ll have to use this land as our base, which is fine by the collective as well as the “owners” because of the similarities in ideologies

UGL: That’s pretty nice. How do the locals think of what you’re doing. Have you recruited any new members yet?

TSU: Well out of the 7 of us working here, 3 are locals and there’s another one joining. The local folk are pleased regarding our project—it’s the political parties within the villages that often try to say that the mutual aid work was done by them etc but this sort of direct action always seems to have a positive impact in my experience. There’s also another man called kabir who will possibly join us—i’m waiting to meet him once his work gets over in a few days. So yeah, we’re really trying to make this as local as possible, found that to be the best way to promote solidarity and the idea of autonomy.

UGL: Seems like your project is a flame of hope in a world of darkness. Do you cooperate with other collectives? Both on national and international level I mean.

TSU: We cooperate with FAU germany who has helped us a lot. IWW England hasn’t really helped, but when have the British ever helped Indians? Many anarchists, on individual level, cooperate with us, but it’s mostly been FAU who helped us a lot with funds; and on national level there are individuals that contribute through either work or funds but they aren’t many. We’re trying to be more in touch with Araj and BASO which are based in Bangladesh, but that’s still in its embryo as it were,but we haven’t had the opportunity as of yet to cooperate with anarchist collectives from Greece or Spain or Latin America.

UGL: Glad to hear the FAU is helping, do they plan on making a visit down there? As for the Bangla comrades, please tell me more about them. I know nothing about autonomia and anarchism in Bangladesh.

TSU: I don’t know much to be honest, but there are way more anarchist groups in Bangladesh (BASO is a syndicalist union), Araj I think is an anarchist co-op. Araj basically means Stateless in Bangla.

UGL: We should confederate and help each other. With this interview I plan on making Greek comrades learn of you. However geography also plays it’s role and it’s a good thing you came in contact with Bangla comrades. How about Pakistan though? All of us here would love nothing more than to confederate with your group! We’d love to know more about it too, and maybe we could visit and learn from each other in the future. Well I’m not very well versed with Pakistani anarchist groups—-the demonization of the people there is enough to shield what is really happening there. I’m sure there are groups there, but I’m guessing they have to be very secretive because of the State and also religious fundamentalism. A Pakistani anarchist once wanted to meet me, he had even arrived here but he was made to go to the police station every day and was basically harassed so much that he literally cried for a long time and just left for Pakistan. I’ve been in touch with Food Not Bombs in the Phillipines though, they’re very very cool and really figured out their own way of reaching out to peoplethrough punk concerts for example.

UGL: how will you proceed after completing the Kolkata project? Do you plan on creating a network of communes based on solidarity within India?

TSU: Yeah that’s our basic plan. So in much the same way we try to influence different people in cities through agitprop, seminars and volunteer work what anarchism and mutual aid really means, and then help them organise their own co-op or commune, which i think is important because doing it the first few times, you’ll fail for sure. But you’ll still learn so many things iut of it and bit by bit you can perfect your flow. If everything works out well then i’m hoping that by 2040 (when climate change will most definitely become extremely destructive, something we can’t even fathom as a species) that we will have these communes set together as a federation where we’re always cooperating and figuring out problems autonomously instead of hoping that the chief minister notices that your whole village is starving and devoid of any paddy. But yeah that’s just a dream until we manage to stick to our own plan to make a commune. I think once we start the community centre both in Salboni and in Kolkata, things will start flowing. We’re still trying to figure out where we can make money (as a co-op, to support ourselves) or if our production isenough. We’ll figure something out. Up til december none of this is going to happen, we’re only going to be working in villages in the jhargram district with food and supplies, free masks and hold awareness campaigns, etc.

UGL: I see a lot of similarity between yours and ours project, especially now that you’ve mentioned climate change. You earlier talked of co-ops farms and permaculture as far as I know Indian plains are pretty suitable for farming. Do you plan on starting more farms?

TSU: We love permaculture. That’s what we’re trying to do in the forest here! I’ve obviously never learnt it anywhere but I’ve been trying to learn about it and read about it, and I’ve practised with companion plants and some other tactics, it’s amazing how different permaculture can make your forest. Flo only told me that you’re green anarchists, so I gathered you were probably practicing permaculture, so yeah, I got pretty excited. I’d love to know more about what you do and about your farm and your experiences.

UGL: Well, I’m not an anarchist, I’m an autonomist that has been influenced by the anti-civ and green anarchists currents. The rest of the folk is mostly composed of green anarchist comrades. We’ve started working on the farms from early November and have good progress since then. Right now we’re waiting for the crops to be ready and a portion of them will be distributed among poor proletarian folk. Permaculture saved us a lot of cash and we’re working also on food forests and wood cabins where people can be hosted. We also practice animal herding, what about you?

TSU: I’m an anarchist, I’ve been heavily influenced by kropotkin, camus and goldman, and bhagat singh, who was an indian revolutionary. I’ve always been torn between red and green anarchism, because to me climate change has always been the biggest cause for radical change and the ones responsible for it are the capitalists. so i’ve worked wth MLs, maoists and we had our own zine and collective called Eyezine, after which there was Kaloberal Collective, which failed again, and then in 2020 we started People’s Solidarit Collective, which was a mutual-aid collective, which basically turned into The Scarlet Underground. So this project is a mixture of black and green and black and red, one could say. We’ve had some cows before, now we have lots of chickens and dogs. And elephants; Lots of them here now, to eat the mangoes and jackfruits.

UGL: That’s pretty cool. So you’ve got some past from which you can use the reputation to have the project grow in numbers and quality. Eggs, milk and cheese can be good and nutritious source of food for the poor folk. I see that you activities are pretty much like ours, rural-based. However, since you plan on expanding towards urban centers, how will you proceed there? We thought of creating vertical gardens on squats, but nothing more than that. How about you?

TSU: Unfortunately here in urban areas it costs a fortune to get a house with land to use. At best I think it will have to be an indoor community garden where we practice permaculture but on big plastic or clay circular vats. That way whoever enters the community centre leaves with some idea and maybe curiosity about permaculture.

UGL: What about squats?

TSU: Squats are difficult in Calcutta, they’re usually taken up by homeless people, however we could cooperate it with them and provide them with food. Problem is that it’s much harder to do your daily work because the police here will beat you up.

UGL: I see. Those squats in Calcutta, are they located in the slums? Is there a lot of police in the region?

TSU: Loads of them. There are a lot of protesters in the region tooyeah but they make those houses themselves in the slums the state does fuckall for them or any NGO.

UGL: We hope your project goes well. We will proceed with the confederation and let us hope that more collectives will join us into creating a global network of solidarity. Cheers to you comrade!

TSU: Cheers to you!

[scholarshipportal]

(via Major Tribes of India - Cultural Diversity, Regions & Heritage)

Explore the major tribes of India, including Gonds, Santhals, Nagas, and Bhils. Learn about their cultural traditions, geographical distribution, and the government initiatives supporting tribal welfare. A comprehensive guide to India's tribal heritage.

[townpostin]

BJP Leaders Condemn Congress Over Tribal Rights in Jharkhand

Ex-CM Champai Soren blames Congress for historical violence against tribals Key Points: • BJP leaders pay tribute to Gua firing martyrs in Kolhan region • Champai Soren accuses Congress of anti-tribal policies and violence • BJP claims commitment to tribal welfare and combating land encroachment JAMSHEDPUR – Former Chief Minister Champai Soren criticizes Congress policies while honoring Gua…

[sdhokra]

Odisha's Horn Craft: Odisha's Eternal Pride

Art and craft are some of the most redeeming qualities of Odisha. Every hand Odisha handicrafts hold a special place in our hearts. credit forthisgoes to the skilled artisans of Odisha whose work has earned us widespread recognition across the world.

Today, we delve into the intricate hornwork of Odisha, a craft that flourished since the 19th century under the patronage of the Maharaja of Parlakhemundi, Sri Narayan Deb. Under his leadership, many artists had the opportunity to practice their craft and carry this forward.

The Mythology Behind Horn Work

The craftwork is an integral part of our legacy. There are a lot of myths behind the craft. Locals believe that the horns possess mystical powers. They are capable of summoning storms, healing wounds, and bestowing an abundance of talent upon those who have them. This rich symbolism adds to the allure of the craft, making it even more unique.

Origin and Craftsmanship

The origin of the craft is rooted in the Santhal, Oraon, and Marija tribes of Parlakhemundi. Each work reflects the cultural richness and heritage of the region. The craft is also a reminder for all of us, that Odisha's crafts carry the magic that can steal the hearts of everyone. Creating horn art is no easy task; it requires immense dedication and skill.

The process starts with hand saws to shape buffalo horns into the desired form. It takes a lot of time to achieve this, as artisans dexterously work to perfect the contours of the horn. Once the artists mold the horns into the desired shape, rasps and nails are used to smooth and finish the surface, ensuring flawless.

To add to the intricate details, artisans use chisels to carve fine motifs, patterns, and symbols into the horns. However, the process doesn’t end here. The artists further deploy several abrasive tools to refine the surface of the horns and apply controlled heat to make the horns malleable and flexible. This enables artisans to shape the horn into any form they desire.

After the complicated processes, the final process begins, in which the artists give a finishing touch to their work. They even embed gemstones thatadd extra beauty to the craft, making them apt home décor item.

Sometimes the silver filigree work is also incorporated, enhancing the sophistication of the final product. Historically, these exquisite horn crafts were also subjects of export and trade.

Challenges Faced by Artisans

What we see are the end products. However, you might not be quite aware of the difficulties that lie in the entire process.

Behind the beauty of the horn work lies a world of challenges. Practicing this art is far from easy. Artisans often face difficulties in procuring the necessary tools required for the craft, and many struggle to obtain the necessary licenses to practice their trade legally.

But perhaps the greatest threat to this craft is the looming risk of buffalo extinction. With the dwindling population of the buffaloes, the future of hornwork itself is in jeopardy.

The challenge before us now is how to overcome these obstacles and preserve our beautiful horn craft. We all should infact attempt harder to earn a global recognition for this craft.