The influx of newcomers disinclined to follow tribal ways has had a massive impact on social relations and tribal belief systems. In many communities, the immigrants have brought on nothing less than the total disintegration of the communities they entered. Even where outsiders are not residents in villages, traditional forms of social control and authority are less effective because tribal people are patently dependent on politico-economic forces beyond their control. In general, traditional headmen no longer have official backing for their role in village affairs, although many continue to exercise considerable influence. Headmen can no longer control the allocation of land or decide who has the right to settle in the village, a loss of power that has had an insidious effect on village solidarity.
Some headmen have taken to leasing village land to outsiders, thus enriching themselves at the expense of the rest of the tribes. Conflict over land rights has introduced a point of cleavage into village social relations; increased factional conflict has seriously eroded the ability of tribes to ward off the intrusion of outsiders. In some villages, tribal schoolteachers have emerged as a new political force, a counterbalance to the traditional headman. Changes in landholding patterns have also altered the role of the joint family. More and more couples set up separate households as soon as they marry. Because land is no longer held and farmed in common and has grown more scarce, inheritance disputes have increased.
Hunters and gatherers are particularly vulnerable to these far-reaching changes. The lack of strong authority figures in most hunting and gathering groups handicaps these tribes in organizing to negotiate with the government. In addition, these tribes are too small to have much political leverage. Forced settlement schemes also have had a deleterious impact on the tribes and their environment. Government-organized villages are typically larger than traditional hunting and gathering settlements. Forest reserves limit the amount of territory over which tribes can range freely. Larger villages and smaller territories have led, in some instances, to an increase in crime and violence. Traditionally, hunters and gatherers "settled" their disputes by arranging for the antagonists simply to avoid one another; new, more circumscribed villages preclude this arrangement.
Tribal beliefs and rituals have altered in the face of increased contact with Hindus and missionaries of a variety of persuasions (see Tribal Religions, ch. 3). Among groups in more intense contact with the Hindu majority, there have been various transformations. The Gonds, for example, traditionally worshiped clan gods through elaborate rites, with Pardhans organizing and performing the necessary rituals. The increasing impoverishment of large sections of the Gond tribe has made it difficult, if not impossible, to support the Pardhans as a class of ritual specialists. At the same time, many Gonds have concluded that the tribal gods were losing their power and efficacy. Gonds have tended to seek the assistance of other deities, and thus there has been widespread Hinduization of Gondi belief and practice. Some tribes have adopted the Hindu practice of having costly elaborate weddings--a custom that contributes to indebtedness (as it has in many rural Indian families) and subjects them to the cash economy on the most deleterious of terms. Some families have adapted a traditional marriage pattern--that of capturing a bride--to modern conditions, using the custom to avoid the costly outlays associated with a formal wedding.
Christian missionaries have been active among sundry tribes since the mid-nineteenth century. Conversion to Christianity offers a number of advantages, not the least of which is education. It was through the efforts of various Christian sects to translate the Bible into tribal languages that those tongues acquired a written script. Christian proselytizing has served to preserve tribal lore and language in written form at the same time that it has tended to change drastically the tribe's cultural heritage and belief systems. In some instances, the introduction of Christianity has driven a wedge between converts and their fellow tribal members who continue to adhere to traditional beliefs and practices (see Christianity, ch. 3).
Descendants of Foreign Groups
Data as of September 1995