Banam | Museum of Santal Culture >>
Santals are the largest homogeneous tribal community in Eastern India. In the 1991 census, more than 5.2 million Santals were counted [5.8 million in the 2001 census]. People of this ethnic group are also found in neighbouring countries like Bangladesh, Nepal and Bhutan.
Santals have an oral tradition; songs and rituals play an important role in cultural maintenance and transmission. Originally, Santals were jungle-dwelling hunter-gatherers, who occasionally cleared forests for agriculture. Presently, they are small- and medium-scale farmers. The Santals have been living for centuries as neighbours of other communities, maintaining a cultural and social distance. Economically, the Santals are among the poorest communities of India.
The social organisation of the Santals is very clearly structured. Each village has its headman (Manjhi), supported by his assistant (Paranik); the Jogmanjhi is in charge of the young men and women; the Naike is the village priest; the Godet is the village convener. A group of villages is controlled by the Pargana or tribal chief, and a group of Parganas is controlled by the Disom Pargana. Santals are divided into twelve exogamous clans and sub-clans, and they observe complex social rules, relating to different age groups, clans et cetera.
Santals are nature worshipers. In their worldview, spirits (bongas) are everywhere around them: spirits of their ancestors, the spirit of the house, the spirits dwelling in the patch of primeval forest preserved in each village. Every hill, tree and rock may possess a spirit. These spirits are propitiated by elaborate ceremonies and sacrifices, which generally end in dancing and rice beer drinking. The Santals are great storytellers too. […]
Teaching Santal children
India is seen as an emerging major player in the global economy, but this progress has not yet reached the country’s tribal people. They comprise eight percent of the population. Many tribal children cannot cope with the dilemma of either sticking to their own culture or accepting schools’ middle-class values. This conflict results in high dropout rates, low educational aspirations and degraded self-esteem. A non-formal school project run by an NGO of tribal Santals in West Bengal proves that matters need not be that way. | Read the full articleby Boro Baski >>
Source: D+C, 2009/07, Focus, Page 280-282– Long-term success of non-formal Adivasi school in West Bengal – Development and Cooperation – International Journal.
Address : http://www.inwent.org/ez/articles/154256/index.en.shtml
Date Visited: Sat Jul 16 2011 21:46:06 GMT+0200 (CEST)
[Bold typeface added above for emphasis]
Backup | Read or download the full article (PDF, 80 KB)
Dr. Boro Baski works for the community-based organisation Ghosaldanga Adibasi Seva Sangha in West Bengal. The NGO is supported by the German NGO Freundeskreis Ghosaldanga und Bishnubati. He was the first person from his village to go to college as well as the first to earn a PhD (in social work) at Viswa-Bharati. This university was founded by Rabindranath Tagore to foster integrated rural development with respect for cultural diversity. The cooperation he inspired helps local communities to improve agriculture, economical and environmental conditions locally, besides facilitating education and health care based on modern science.
He authored Santali translations of two major works by Rabindranath Tagore, the essay “Vidyasagar-Charit” and the drama Raktakarabi (English “Red Oleanders”), jointly published by the Asiatic Society & Sahitya Akademi (India’s National Academy of Letters) in 2020.
Other posts contributed by Dr. Boro Baski >>
Ghosaldanga Bishnubati Adibasi Trust
Registration under Trust Registration Act 1982
P.O. Sattore, Dist. Birbhum
West Bengal-731 236
India
For inquiries on Santal cultural and educational programs, please contact:
Mob. 094323 57160 or [email protected]
“Tribal languages are a treasure trove of knowledge about a region’s flora, fauna and medicinal plants. Usually, this information is passed from generation to generation. However, when a language declines, that knowledge system is completely gone.” – Ayesha Kidwai (Centre for Linguistics, School of Language, Literature and Culture Studies, Jawaharlal Nehru University, New Delhi) quoted by Abhijit Mohanty in “Seven decades after independence, many tribal languages in India face extinction threat” | Learn more about the work done by the People’s Linguistic Survey of India and endangered languages worldwide >>
“The notion of ‘mainstreaming’ needs to be challenged not just because Adivasi culture is being crushed, but also because Adivasi values and ways of life offer insights that the ‘mainstream’ needs. If we are to halt the destruction of ecosystems, we need to understand how closely biodiversity and cultural diversity are intertwined. Perhaps it is time to reverse the gaze and begin to learn afresh from Adivasis.” – Felix Padel & Malvika Gupta (The Hindu) | Learn more about the role of tribal communities in fostering biodiversity, ethnobotany and cultural diversity | Success stories | Tribal identity >>
“I think that by retaining one’s childhood love of such things as trees, fishes, butterflies and … toads, one makes a peaceful and decent future a little more probable, and that by preaching the doctrine that nothing is to be admired except steel and concrete, one merely makes it a little surer that human beings will have no outlet for their surplus energy except in hatred and leader worship.” – George Orwell | Learn more: Childhood | Customs | Games and leisure time | Literature – fiction | Storytelling >>
[*] Some clarifications on caste-related issues by reputed scholars
Understanding “caste” in the context of Indian democracy: The “Poona Pact of 1932”
“Mahatma Gandhi and BR Ambedkar differed over how to address caste inequities through the electoral system. Their exchanges led to the Poona Pact of 1932, which shaped the reservation system in India’s electoral politics. […]
Two prominent figures who have significantly contributed to this discourse are Mahatma Gandhi, Father of the Nation, and Bhimrao Ramji Ambedkar, Father of the Constitution. The two stalwarts of Indian politics, while revered equally by the public, had contrasting views on the caste system. Their subsequent debates have shaped the course of Indian society and politics. While Gandhi denounced untouchability, he did not condemn the varna system, a social hierarchy based on occupation, for most of his life. He believed in reforming the caste system through the abolition of untouchability and by giving equal status to each occupation. On the other hand, BR Ambedkar, a Dalit himself, argued that the caste system disorganised and ‘demoralised Hindu society, reducing it to a collection of castes’. […]
And yet, despite their differences, they developed an understanding to work for the betterment of the marginalised.” – Rishabh Sharma in “How Ambedkar and Gandhi’s contrasting views paved way for caste reservation” (India Today, 6 October 2023)
URL: https://www.indiatoday.in/history-of-it/story/ambedkar-gandhi-caste-system-poona-pact-1932-reservation-2445208-2023-10-06
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“That upper caste groups should declare themselves to be OBCs [Other Backward Castes] and want to avail of the reservation policy is a pandering to caste politics of course, as also are caste vote-banks. It is partially a reflection of the insecurity that the neo-liberal market economy has created among the middle-class. Opportunities are limited, jobs are scarce and so far ‘development’ remains a slogan. There’s a lot that is being done to keep caste going in spite of saying that we are trying to erode caste. We are, of course, dodging the real issue. It’s true that there has been a great deal of exploitation of Dalit groups and OBC’s in past history; making amends or even just claiming that we are a democracy based on social justice demands far more than just reservations. The solution lies in changing the quality of life of half the Indian population by giving them their right to food, water, education, health care, employment, and social justice. This, no government so far has been willing to do, because it means a radical change in governance and its priorities.” – Romila Thapar (Emeritus Professor of History, Jawaharlal Nehru University) interviewed by Nikhil Pandhi (Caravan Magazine, 7 October 2015)
URL: https://caravanmagazine.in/vantage/discipline-notion-particular-government-interview-romila-thapar
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“Casteism is the investment in keeping the hierarchy as it is in order to maintain your own ranking, advantage, privilege, or to elevate yourself above others or keep others beneath you …. For this reason, many people—including those we might see as good and kind people—could be casteist, meaning invested in keeping the hierarchy as it is or content to do nothing to change it, but not racist in the classical sense, not active and openly hateful of this or that group.” – Book review by Dilip Mandal for Caste: The Origins of Our Discontents (The Print, 23 August 2020)
URL: https://theprint.in/opinion/oprah-winfrey-wilkerson-caste-100-us-ceos-indians-wont-talk-about-it/487143/
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“The theoretical debate on caste among social scientists has receded into the background in recent years. [However] caste is in no sense disappearing: indeed, the present wave of neo-liberal policies in India, with privatisation of enterprises and education, has strengthened the importance of caste ties, as selection to posts and educational institutions is less based on merit through examinations, and increasingly on social contact as also on corruption. There is a tendency to assume that caste is as old as Indian civilization itself, but this assumption does not fit our historical knowledge. To be precise, however, we must distinguish between social stratification in general and caste as a specific form. […]
From the early modern period till today, then, caste has been an intrinsic feature of Indian society. It has been common to refer to this as the ‘caste system’. But it is debatable whether the term ‘system’ is appropriate here, unless we simply take for granted that any society is a ‘social system’. First, and this is quite clear when we look at the history of distinct castes, the ‘system’ and the place various groups occupy within it have been constantly changing. Second, no hierarchical order of castes has ever been universally accepted […] but what is certain is that there is no consensus on a single hierarchical order.” – Harald Tambs-Lyche (Professor Emeritus, Université de Picardie, Amiens) in “Caste: History and the Present” (Academia Letters, Article 1311, 2021), pp. 1-2
URL: https://www.academia.edu/49963457
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“There is a need for intercultural education. We all need to work together to bridge these divides not only between religions and castes but also regions. It is not correct to think that one part is better than the other. Some of the limitations of India as a whole are due to our common heritage, say the one that has restricted women from having a flourishing life for themselves.” – Prof. V. Santhakumar (Azim Premji University) in “On the so called North-South Divide in India” (personal blog post in Economics in Action, 13 April 2024)
URL: https://vsanthakumar.wordpress.com/2024/04/13/on-the-so-called-north-south-divide-in-india/
Learn more
Audio | Santali Traditional and Fusion Songs: Ghosaldanga Bishnubati Adibasi Trust
eBook | Free catalogue: Banam: One of the ancient musical instruments of the Santals
eBook | Free catalogue: Museum of Santal Culture (Bishnubati) – West Bengal
Museum of Santal Culture Bishnubati
Santal | Santal Parganas | The Santals by Boro Baski | Santal music
Santal democratic organisations, customs, history and creation traditions (book tip)
Santali language | eBook | A Santali-English dictionary – Archive.org
Santal mission | Santal Parganas
Santali translations of Rabindranath Tagore’s “Vidyasagar-Charit” and “Raktakarabi”
Teaching Santal children by Boro Baski
Traditional music instruments of the Santals at the Museum of Santal Culture
Video | Roots and Branches: The Lifeworld of an Enlightened Villager in West Bengal
Video | Santali video album “Ale Ato” (Our Village, Part 1 of 2) – West Bengal