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The Religion of an Indian Tribe

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Specifications

	Publisher: Gyan Publishing House, New Delhi
	Author Verrier Elwin
	Language: English
	Pages: 595 (B/W Illustrations)
	Cover: HARDCOVER
	9x6 inch
	Weight 1 kg
	Edition: 2024
	ISBN: 9789362808417
	HBX434

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Book Description

About the Book "Religion of an Indian Tribe" is one of the significant works by anthropologist Verrier Elwin. In this book, Elwin presents an in-depth study of the religious practices, beliefs, and rituals of the Gond tribe of Central India. Through detailed descriptions and analyses, Elwin offers a comprehensive understanding of the Gond tribe's religious life, emphasizing its complexity and the tribe's intimate connection with nature. The book is Indian ethnography and serves as a considered an important contribution to crucial resource for understanding the integration of religion and tribal identity.

About the Author Verrier Elwin (1902-1964) was a British-born anthropologist and tribal activist who became an Indian citizen. Originally an Anglican priest, he turned to anthropology, focusing on India's tribal communities, especially in Central India and the Northeast. His empathetic work and writings, like "The Tribal World of Verrier Elwin" and "The Muria and Their Ghotul," significantly influenced India's tribal policies.

Preface JUST about a hundred years ago, in the first week of January 1852, John Campbell, the brave and sympathetic officer who persuaded the Konds to abandon human sacrifice, pitched his camp at Godairy, a large village on the banks of the 'Bangsadara (Vamsadhara) River. At this place', he says, 'I first came in contact with the Sourah race. They are of a fairer complexion, and their features, resembling the Gentoos of the plains, have a better expression than those of the Konds. They speak a different dialect, are less dissipated in their habits, and consequently more athletic in their persons, which they adorn with beads and bangles; this custom, however, is more common with the women than with the men. Their arms are the battle-axe, bow and arrow, though a few have matchlocks. They are professed thieves and plunderers, and are the terror of the inhabitants of the plains. They readily promised, however, to have nothing to do with the Meriah rite of their Kond neighbours, agreeing to refrain from it even as spectators'.¹ Anthropology is the poorer for the fact that Campbell did not make his way up into the Saora hills, for he was an accurate observer and his notes on the condition of the tribe at that time would have been invaluable. Another officer, S. C. Macpherson, in a report which he wrote on the Konds in 1841, says that he proposed on a future occasion to submit the results of his enquiries respecting the "Sourah" race, the only other Hill people of Orissa with respect to which he possessed any information'. In view of Macpherson's account of Kond theology, which has misled historians of religion for over a century, anthropologists may perhaps be thankful that this writer did not carry out his ambition. Perhaps the earliest European to come into close contact with the Saoras was G. E. Russell, a member of the Madras Board of Re-venue. In 1832, the disturbances in the Vizagapatam District and the Parlakimidi Taluk of Ganjam District were so serious that Russell was appointed Special Commissioner with very wide powers to establish law and order in the area.

Introduction THE Saoras described in this book are a fragment of a great tribe to which there are many, if confused, references in the ancient literature of India, and which today is widely distributed in groups of different traditions and manners. It is possible that the word Saora (Sabara, Savara), or something like it, was used in ancient times much as people in India today use the words 'aboriginal', 'Bhumijan' or 'Adibasi', for it seems to have been synonymous with such names as Matanga, Kirata, Janangana, Pulinda and Bhilla, and can hardly have been employed in any ethno-graphic sense. "My conclusion is,' says Cunningham, 'that in early times, where the name of the Savara is used, it probably covers all the different divisions of the Kols, as they are now called, including Kurkus and Bhils in the west, with Santals and Bhuiyas, Mundas and Hos, Bhumij and Juangs in the east. In later times, when Soma-deva wrote the Katha Sarit Sagara, the name of Savara is used as synonymous with Pulinda and Bhilla, and, therefore, means only a man of an aboriginal tribe, of whom the writer knew nothing except by hearsay." But the persistence with which the name recurs suggests that the Saoras were an important and widely scattered tribe; perhaps the confusion about the name is due to the fact that from the earliest period the Saoras were broken up into different sections; certainly today many of them have lost their language and have been assimi-lated in culture and religion to their neighbours.

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