Bastar is popularly known as the paradise of ponds in Chhattisgarh state of India. These ponds are traditionally built to fulfil not only the basic needs of the people but also to conserve biodiversity and the environment. Since people’s survival is directly or indirectly related to these water ponds, Bastarites have developed a symbiotic relationship with the pond ecosystem. This relationship is evident from the observance of sacred performances during the collection of water, that is, marriage ceremonies, worship of village deities and purification of households. Based on their characteristics, utility and significance, these water bodies have developed narratives in due course and thus created an identity of their own in Bastar. The ponds are built with traditional materials and methods, and people conserve the ecosystem through beliefs and customary practices. In due course of time, encroachment, housing, extension of agriculture and so on have led to sedimentation of many ponds, which in turn has reduced them to 28 from 147. As a result, villagers face livelihood issues, including scarcity of water during summer, witness a reduction of livestock, fishing, vegetable production and availability of chestnuts. Despite these hardships and a lesser number of ponds, the people of Bastar are still managing the pond ecosystem judiciously and rely on indigenous knowledge and sociocultural mechanisms of conservation for optimum utilisation of water. With this backdrop, the present article argues that traditional methods of pond ecosystem management contribute to building social and cultural capital at the local level using an anthropological perspective.
Background Metabolic syndrome (MetS) is a major driver of cardiometabolic morbidity in South Asia. This study estimates the prevalence of MetS and examines associated risk factors in urban communities of Eastern India. Methods A cross-sectional study was conducted among adults aged ≥20 years. Data on socio-demographic, biochemical and lifestyle factors were collected using standard protocols. MetS was diagnosed using the International Diabetes Federation (IDF) 2005 criteria. Elastic net logistic regression was used to identify predictors of MetS and pre-metabolic syndrome (Pre-MetS). Results The overall prevalence of MetS was 24.01% (male: 23.42%; female: 24.62%). Body mass index, waist circumference and lipid profile components were significantly associated with MetS and Pre-MetS. Conclusion The prevalence of MetS in these communities highlights the urgent need for targeted interventions focusing on lifestyle modifications and early screening.
This article is an ethnographic study of the proliferating small-scale self-care centres, such as yoga and meditation, that have mushroomed in Dharamshala in recent years. These centres are worthy of academic attention as they have created a market amidst the presence of transnational centres. Unlike transnational guru ashrams that are located in isolated areas and anchored in particular traditions—spiritual, meditative and yogic, the small-scale self-care centres are often located within the busy residential areas of McLeod Ganj, making it difficult to differentiate between mundane spaces and specialised ashrams. The article explores the constitution of these small-scale self-care centres, their topography, ambience, arrangements of the self-care centres and offerings, including programmes and events. In exploring the landscape—social, cultural and political-economic—in which self-care centres are evolving, it also examines how risks and vulnerabilities implicit in political-economic transformations provide an opportunity for these small-scale self-care centres to thrive. One may attribute expansive cultural markets, practices and centres to the increasing disposable income of the elite middle classes in India, as well as the rising preference for alternative, homemade remedies and regimens. This article, instead, explores how an expanding market is developing based on the demand of the non-elite middle-class population that has found several opportunities as well as vulnerabilities in the growing neoliberal market. The gap between aspirations to consume global brands and the absence of resources has been optimised by the growing small-scale self-care centres in Dharamshala, thereby turning yog to udyog .
This study examines the role of the ritual economy in maintaining socio-economic stability within the Tangkhul community of Kangpokpi district, Manipur. Despite the influence of modernisation, such as the introduction of Christianity and education, which have led to the decline of many traditional rituals, core practices like marriage ceremonies, seed-sowing festivals and meat distribution continue to play crucial roles in the community’s economic and social life. By analysing these rituals, this paper suggests that they serve as vital mechanisms of resource redistribution, social cohesion and cultural preservation. Specifically, marriage rituals facilitate wealth exchange and strengthen familial bonds, while seed-sowing festivals promote agricultural productivity and community cooperation. Additionally, the practice of distributing specific portions of hunted game to particular kin, such as the maternal uncle, married sister and eldest brother, illustrates a culturally embedded system of meat sharing governed by kinship norms and customary obligations. Through ethnographic research, this paper demonstrates how these persistent ritual practices remain central to the economic stability and communal solidarity of the Tangkhul, despite challenges posed by religious and socio-economic changes.
This study explores the practice of ka shaw bhoi within the Bhoi sub-group of the Khasi, a matrilineal society in Northeast India. In the absence of a female heir, ka shaw bhoi enables the continuation of family lineage through marriage to a non-Khasi woman, with descent traced through the father. The two rites of passage, ka pyntip syrngi and ka bam ja kyrmih, that are central to this practice, facilitate the assimilation of the non-Khasi wife into the family and allow children born from the marriage ( ki khun bhoi ) to regain their social status as ki khun binong (the native). The social positions of the u nongshaw bhoi (a Khasi man who marries a non-Khasi woman), ka bhoi (non-Khasi wife) and ki khun bhoi (children born of a Khasi father and a non-Khasi mother) are characterised by liminality, existing ‘betwixt and between’ established social categories. Utilising Victor Turner’s concept of liminality, this study examines the liminal stages associated with the three rituals of ka shaw bhoi , investigating the experiences of these individuals as liminal initiands and exploring their transitions or entrapment within their liminal social positions.
This study examines the transhumance routes of Gaddi shepherds, focusing on how these paths intersect with religio-cultural routes. It also emphasises their significance in shaping the community’s identity and sustaining their shepherding practices throughout the Himalayan landscape. Themes such as traditional customary arrangements between herders and cultivators, grazing alliances among shepherds, and self-allocation of pastures have been explored. Additionally, the study examines labour and logistics in shepherding practices, caste dependencies in shearing, and the impact of state regulations on pastoral systems. This article aims to understand the migratory routes of selected Gaddi shepherds and how they intersect with sacred sites across the Himalayan landscape. It argues that these routes function as cultural-ecological corridors (CECs) that integrate pastoral mobility with ritual practice. An interpretive ethnographic approach is employed to analyse religio-mythological narratives along with the routes connected to sacred sites across different religions. Data were collected through in-depth interviews with Gaddi shepherds and village elders. The findings indicate that routes connecting highlands and lowlands have converged to enable smooth transitions and flexible sociocultural and economic interactions through customary institutions. The findings suggest that contemporary Gaddi migratory routes have emerged through the convergence of multiple CECs, thereby reinforcing the deep integration of pastoral mobility with the sacred landscapes they traverse. The study examines aspects such as migratory distance, seasons, duration and transit halts. Finally, migratory routes are mapped using Google Maps for better comprehension.
There is a wide recognition throughout the globe that regions of ecological prudence exhibit a symbiotic relationship between habitats and culture. Societies that live close to nature, which include tribal societies/indigenous/adivasi people, have evolved with their environment, modifying nature but actively maintaining it in a diverse and productive state, on the basis of their indigenous and ancient knowledge. Realising the fact that the theoretical schemes of praxis in the domain of sociology of knowledge treat human beings as the generators of new descriptions rather than being one hope to describe accurately. The proposed article embarks upon a historiographic approach to understand the tribes within the subaltern framework by looking specifically at the past and contemporary tribal protests and environmental movements across the globe. The mapping of the undercarpeted tribalism and tribal rationality is the need of the hour for creative alternative indigenous development and subaltern representation.
This study explores how the Limbu tribe in the Eastern Himalayas, India, preserves and ferments food and drinks. In this study, it was found that the Limbu tribe has unique methods for preserving and fermenting its foods and drinks. This study provides valuable insights into these traditional techniques employed by the Limbus through meticulous observation and analysis. The unique methods through which the Limbu people preserve and ferment their food and drinks are revealed, which enable sustenance in challenging high-altitude environments year-round. These traditional practices, refined over centuries, not only ensure food security but also serve as a cultural foundation, distinguishing the Limbu people with a distinct culinary identity. From birth rituals to funeral rites, traditional preserved food habits are interwoven into the fabric of Limbu life, symbolising their heritage. Central to this cultural tapestry is the revered tradition of fermented alcoholic beverages, which are valued in every Limbu household and are integral to almost every ritualistic ceremony. Also considering factors like changing climatic conditions, downturn in agrarian engagement, evolving socio-religious landscape, and modernizing traditional Limbu dietary habits. This article offers a valuable understanding of the intersection of food, culture and identity of this vibrant Eastern Himalayan community.
Sacred landscapes are created through the interaction of myths, rituals, traditions, symbolic practices and human constructions such as temples, ghats and festivals. Pushkar, a Hindu pilgrimage site located near the Aravalli Hills in Rajasthan, is a collection of history, traditions, myths, legends, religion and cultural beliefs. It combines natural archetypes like Pushkar Lake with man-made centres such as the Brahma and Savitri temples. Together with the priestly specialists, these elements illustrate Pushkar as a living example of the sacred complex. The central question of this study is how Pushkar continues to function as a sacred complex while facing historical changes and contemporary pressures. It draws on fieldwork in Pushkar, supported by mythological references, historical literature, archival records and secondary ethnographic sources. It also traces the historical references of Pushkar in texts and folklore, and notes how colonial interventions shaped its use. Today, Pushkar faces multiple challenges of pollution in lakes, illegal encroachment, exploitation of natural resources, unregulated tourism and drug networks, which threaten both its tangible and intangible heritage. The study argues that while Pushkar remains a vital centre of Hindu pilgrimage and culture, its future depends on sustained efforts to conserve its sacred landscape as well as its religious and cultural heritage.
An individual’s conduct in seeking healthcare is directly associated with how they perceive different health issues within the context of sociocultural elements and accessibility of relevant institutions. The tribal population holds unique health-seeking behaviour (HSB) with their own identity and cultural context. Hence, understanding their health and HSB is a big concern for academia and the state to make health services affordable and accessible. Considering the tribal HSB in particular, this article takes ideas from other literature and published works and conceptualises them for a wider application. The materials for data collection have been co-opted after a filtration process comprised of four stages: (a) Collecting preliminary materials, (b) primary search, (c) identifying tools and methodologies, (d) data analysis and outcomes. Only 39 articles from those published from 2000 to 2020 were found suitable. The themes are branded under three general orientations of HSB: (a) traditional medicine (e.g., Chettu Mandu, Kattumarannu, Nattuvaidyam, Veru Mandu ); (b) supernatural (e.g., Cillangi, chetabadi ); (c) modern medicine (e.g., English mandu). The tribal group’s understanding of health is more functional than clinical. The study closes this epistemological gap and clarifies the role of sociocultural elements in recognising tribals’ health and HSB.
Limited research exists on public awareness, knowledge and practices related to lung cancer in resource-constrained regions like the East Khasi Hills of Meghalaya, India. This study aims to fill this gap by assessing community understanding, attitudes and practices concerning lung cancer and its risk factors, aiming to contribute to its prevention. A mixed-method approach employed nine qualitative focus group discussions (FGDs) with 62 participants and a structured questionnaire for 1,194 participants. Thematic analysis (MAXQDA 2020), independent t -tests and multiple linear regression analysis were used. Participant familiarity with ‘lung cancer’ was moderate (mean knowledge score: 33.5%). Notably, 67% recognised the dangers of passive smoking, and a substantial proportion (67.6%) reported betel nut usage, with 42% being smokers. Improved knowledge correlated positively with education and occupation [significant predictors ( β = 0.125 and 0.099)]. Qualitative analysis of FGDs revealed five distinct themes. Considering the community’s socio-economic status during awareness programmes in the local language is crucial. This ensures community engagement, highlighting the importance of screening, early diagnosis and treatment. Tailored education and practices address knowledge gaps, promoting healthy behaviours and proactive health management.
This study explores the migratory patterns of the Gujjar and Bakarwal pastoralists in Jammu and Kashmir, focusing on their transhumant lifestyle and its socio-ecological implications. The study presents multiple layers through ethnographic accounts from ongoing fieldwork, emphasising mobility as a crucial social asset for accessing essential resources like water and pastures. The research reveals that their traditional routes, shaped by generations of indigenous knowledge, are static and aligned with seasonal changes, illustrating a sophisticated understanding of the time-space continuum. Despite the ecological benefits of their cyclical movement for resource renewal, the Gujjar and Bakarwal face significant challenges, including government policies that restrict access to grazing lands and migratory routes. These policies often lack community consultation, undermining the sustainability of pastoral livelihoods. This study underscores the importance of participatory planning in policymaking to support the Gujjar and Bakarwal community’s traditional way of life and highlights the need for securing their migratory routes as vital community resources.
Shyama Charan Dube, a pioneering sociologist-cum-anthropologist of the 1960s, 1970s, 1980s, and even 1990s, has contributed to a wide range of topics of contextual significance, including tribes, villages, nations, community development, modernisation, change management, tradition and cultural heritage. My intention here is not to undertake a comprehensive review of his works to ascertain their relevance in the contemporary situation, which would be a stupendous task and has already been attempted to some extent by various scholarly bodies and individuals in their individual capacities. Here, I would rather focus on an area with which Dube was either directly or indirectly connected and which carries some meaning for anthropology as it has been trying to gain currency in today’s world. The reason why I have picked up this area is that Dube’s involvement with it has produced some positive responses of far-reaching implications. Incidentally, the state of Third World Anthropology during Dube’s time had kept him grossly engaged, and he even made attempts to see the outcome of it from the larger social science perspective. Just as the Third World countries, even after their liberation from the clutches of the colonial power, could not completely avoid the dominating influence of the First World in the sphere of political economy, the traditional cultures, even where they could manage to survive, have come under the gripping impact of Westernisation and Globalisation, bringing about significant changes in their mode of functioning. From the national perspective, all these issues could be the source of many contradictions and complexities of varying dimensions. Suppose one looks at the subject from S.C. Dube’s point of view. In that case, it might very well reveal the underlying tension reflected in the conflict of interest between appreciating the value of the anthropological-sociological approach to understand society and culture at the grassroots, and at the same time abiding by the provisions of the nation as underlined by the state from time to time.
Christians equate death with hope, a viewpoint that is rooted in the belief in the resurrection of the body and in eternal life. Equated with this is the tradition of extravagantly conducting death rituals, a way some people think is showing reverence to the dead. One way of doing this, a tradition in Kerala believes, is by burying their dead in the family tombs. This research aims to explore the perspectives of Syro-Malabar Christians across occupational and economic categories on the system of family tombs in Kerala through semi-structured, in-depth interviews. The respondents were categorised into two groups, based on ownership of family tombs. This categorisation corresponded with their economic status. In this essay, the perspectives of both groups regarding the ownership of tombs are discussed. These perspectives are further analysed using Pierre Bourdieu’s concepts of emotional capital and social space. It emerges that emotional capital is directly related to economic capital, which in turn determines the social space of individuals. This study thus presents a multi-layered understanding of a single aspect: the burial of the dead. It points out contrasting viewpoints of people based on the economy and social structure.
Through this article, the authors narrate the cultural dimension of water through wide-range rituals practised in India using the historical approach and build up their significance traditionally for (human) ecology and conservation. The authors also discuss the changing perspective of water usages and conservation with the emergence of growing material and consumer culture. Primarily, the article is developed as a perspective with an intention to sensitise about the issue of global water conservation.
There is a scarcity of contemporary research that carefully explores Puntongpulit, an indigenous Lepcha flute, and a total lack of literature that analyses the making and music on it within the broader framework of Lepcha musical culture. The article focuses on the Lepcha aerophone Pungtongpulit , about (a) the making technique of the instrument, (b) discussion on playing techniques, (c) the music played on the instrument and (d) the association of the music with life and society. The study opted for an ethno-processual methodology through participant observation. An in-depth investigation in this study has showcased the method of procurement of raw materials for the finished Puntongpulit , techniques of playing the instrument and the association of music with the cultural life of the Lepcha community of the Sikkim Himalayas.
