Indian Journal of Research in Anthropology

The prolific contributions of V.K. Srivastava to anthropology have shaped our understanding of humankind and cultures. His commitment to anthropological discourse is really admirable. The paper entitled “Perspectives on Tribal Society: A Tribute to V.K. Srivastava’s Anthropological Journey” is relevant to contemporary anthropological wisdom. In this book, the author highlights the conceptual perspectives on contemporary tribal communities in India and also their institutions and practices, which are part of their daily lives. This book, edited by V.K. Srivastava, was published by Serial Publications, New Delhi, in the year 2013. The book has two sections where twenty articles on different concepts and theoretical foundations for tribes in India. The book concluded by emphasizing the importance of a multidimensional approach to tribal research.

Baigas are one of the most Vulnerable tribe of Chhattisgarh. They are mostly concentrated heart of the thick forest of Bilaspur district (Now Gourella-Pendra-Marwahi) They are speaking “Baigani” dialect in local communication. The present study on an Indigenous medicinal species was carried out in the Baiga of state with one major objective of identifying different medicinal species, through observation, Interview, Group discussion. A total of 11 indigenous medicinal plant used by studied people were documented of these species were used in curing different types of diseases namely Constipation, Jaundice, Bone fracture, Diarrhea, Impotency, Wound, Respectively. This rich Indigenous knowledge of targeted community has an immense potential for pharmacological studies and necessary to have scientific evaluation of these treatments.

The Jain temples of the Chandela period Located in Chanpur-Jahajpur, Lalitpur represent an exceptional fusion of artistic brilliance, religious devotion, and architectural ingenuity. This abstract delves into the significance and characteristics of these temples, which flourished between the 8th and 12th centuries CE. During this period, Bundelkhand witnessed a flourishing Jain community, evidenced by the construction of numerous temples dedicated to Jain Tirthankaras. These temples, scattered across the region, stand as testaments to the cultural and religious vitality of the era. The architectural style of these temples is characterized by intricate carvings, majestic spires, and elaborate facades. The use of sandstone, a hallmark of Chandela architecture, lends these temples a distinct reddish hue, enhancing their visual allure. Intricately carved sculptures depicting Jain deities, celestial beings, and scenes from Jain mythology adorn the temple exteriors and interiors, reflecting the artisans’ impeccable craftsmanship and devotion. The layout of these temples typically follows a tripartite division comprising a sanctum (garbhagriha), a vestibule (antarala), and a pillared hall (mandapa). The sanctum houses the principal deity, while the mandapa serves as a space for congregational gatherings and religious rituals.Symbolism plays a significant role in Jain temple architecture, with every aspect meticulously designed to convey spiritual teachings and philosophical concepts. From the celestial beings guarding the temple entrances to the lotus motifs symbolizing purity and enlightenment, each element embodies the Jain worldview. Despite centuries of weathering and natural disasters, many of these temples have endured, albeit in varying states of preservation. Efforts by conservationists and archaeologists aim to safeguard these architectural marvels for future generations, recognizing their historical, cultural, and religious significance. In conclusion, the Jain temples of the Chandela period Located in Chanpur Jahajpur, Lalitpur, Bundelkhandstand as enduring legacies of an era marked by artistic splendor and religious fervor. Through their architectural grandeur and spiritual symbolism, these temples continue to inspire awe and reverence, serving as timeless reminders of India’s rich cultural heritage.

The Karbis, an indigenous group primarily inhabiting Assam and nearby regions, have long preserved distinct cultural and religious traditions rooted in animism and nature worship. However, the introduction of Christianity, spearheaded by missionaries during the colonial and post-colonial periods, brought profound changes to their socio religious landscape. This study examines the Karbi tribe of Northeast India, focusing on their ethnicity, cultural practices, and the transformative impact of Christian missionary efforts on their society. The research explores the methods employed by missionaries to facilitate conversion, including education, health care, and community engagement, while also considering the voluntary and involuntary dimensions of the Karbis’ transition to Christianity. Particular emphasis is placed on the role of missionary-led institutions in redefining Karbi identity and fostering social mobility. Additionally, the study interrogates the interplay between tradition and modernity, addressing how the Karbi community has negotiated cultural preservation amidst religious transformation. Through a combination of historical analysis and ethnographic fieldwork, this paper provides nuanced insights into the complexities of religious conversion, the resilience of ethnic identity, and the evolving dynamics between indigenous communities and external influences. The findings reveal a dual narrative of empowerment and cultural displacement, reflecting broader themes of globalization, colonial legacies, and the ongoing redefinition of indigenous identities in contemporary India.

Museums are about the tangible objects, portraying the hidden intangible thought process of the people or cultures concerned. While curators, explorers and anthropologists collect antiques from various ethnic groups, museums can too be studied ethnographically. An ethnographic account of a museum transcends the typical museum review, offering a rich tapestry woven from the social and cultural experience of being within its walls. Unlike a traditional review that focuses solely on the objects on display, an ethnographic approach delves deeper, examining the museum as a cultural institution itself. This paper, as part of a routine museum tour at undergraduate level, is an ethnographic effort to study the Indian Museum, Kolkata. It highlights the perceived experiences of the staff, visitors and even the vendors on the streets outside the museum. The study intends to bring out the essence of museum as a dynamic space for cultural exchange, learning, and even critique. Hence, it conceives that the specimens in the selves of the museum speak to the spectators creating a social space and leaves a long term memory of cultural explorations and experiences.

Traveling for the purpose of enjoying cuisine and related experiences is known as gastronomy tourism. It focuses on learning about regional food and culinary activities while traveling. This paper looks at the growing field of gastronomy tourism in Sikkim, a northern Indian state known for its rich food culture that combines Indian, Nepalese, Tibetan, and Bhutanese influences. It highlights the special food experiences in Sikkim, which often use local ingredients like ferns, bamboo shoots, and mushrooms, showcasing the region’s biodiversity and cultural variety. Using various sources such as academic journals and government reports, the study identifies ways to promote gastronomy tourism to boost the local economy and encourage cultural exchange. It points out that local food festivals, farm to-table dining, and cooking classes could attract more tourists and create job opportunities. However, the paper also discusses some challenges, including poor infrastructure, the need for better training for local chefs, and the importance of sustainable practices to protect the culinary traditions. The research suggests that engaging the community and promoting genuine food experiences could greatly enhance gastronomy tourism in Sikkim.The study advocates for a strategic approach to establish Sikkim as a leading destination for food enthusiasts. By focusing on these aspects, Sikkim can not only attract more visitors but also contribute to the broader discourse on sustainable tourism development. This research ultimately underscores the potential of gastronomy tourism as a powerful tool for economic growth and cultural exchange in the region.

Traditional craft base cultural industries are linked with specific local community where craft products create ‘economic identity’, ‘regional identity’ and ‘cultural identity’ of community. In family-based business identity is constructed through family histories, knowledge and skill of craft. Sholapith craft is a traditional ritualistic and festive craft which is associated with ethnic, cultural and occupational identity and status of Malakar community of West Bengal. It was an ethno-craft as generation wise Malakars practiced and transmit it through family enterprises. It is one of such several community-based craft productions of West Bengal undergoing globalisation and commercialization. Craft commoditization and expanding market networks lead to the shifting of family-based production units to wage labour-based modes of production units. This transformation forcing them to hire other people as labour beyond own community. As a result, changes occur in organization structure, quality of products and production for ‘local use’ is replaced by ‘production for sale’. Involvement of wage labours one hand helps them to expand their market whereas it also brings some challenges, competition and politics in family based cultural industry. With addressing issues of insecurity and identity attached with a transformative craft production, the present study attempts to answer larger question - still caste identity mater in community-linked cultural industry? Craftspeople from two craft production clusters (Surul and Bankapasi) have been purposively selected for present empirical study, who were directly involved with craft production. The techniques of primary data collection were observation method, semi structured interviews and case studies. The finding revealed that in the context of contemporary commercialized world, traditional craft identity of a specific community is in a transformation phase. The community-linked cultural industry is losing identity by involving more and more people from other communities with demand for production. Shola craft is no longer considered as an ethno-craft as it exceeds the habitual boundaries of an economically confined social group. The study also revealed various factors responsible for the success in the market and how they cope up with this situation by adopting various resilience strategies.

Bhuiyan Juang Pirha (BJP) in Kendujhar district is a tribal-dominated forest fringe area. Lack of agricultural land, unfertile soil, lack of irrigation and poor communication compel the local people to depend completely on the forest ecosystem for their daily needs. Collections and sale of different non-timber forest products (NTFPs) for domestic and commercial purposes are considered as important means of their livelihood. The tribal people seasonally collect various NTFPs to satisfy the needs for their food, fodder and also medicine. The present study tries to explore the importance of NTFPs on the livelihood of the tribal people in the forest fringe areas. Continuous field surveys and interviews were done with a structured questionnaire for data collection. The nature and pattern of NTFPs utilization by the Bhuiyan and Juanga tribes for domestic and commercial uses have been estimated indirectly. The conservation of these forest products is to be given priority in forest management. Strategically, on the basis of the information thus collected from field surveys in NTFP resources obtained in the local Sal-dominated forest ecosystem have been ranked according to their importance in tribal livelihood. Such importance has been assessed in terms of monetary value, volume of collection, availability and uses.

One way to diagnose different diseases or ascertain nutritional status is through a clinical examination. This method is very important feature from the view point of nutritional survey. It is the most practical and simple way to assess a group of children’s nutritional status or diagnose illnesses. By using this technique, one can quickly and simply determine a children’s physical or nutritional status through close observation and focused attention. It makes extensive use of both specific and general physical indicators and symptoms that are known to be connected to nutritional deficiencies, malnutrition, and both communicable and non-communicable diseases. Data from 129 Dhurwa tribal pre-school going children, ages 1 to 5, were gathered during post-covid-19 for this study using a pretested questionnaire in a community based cross sectional study. Data is gathered using a multistage cluster sampling approach using door-to-door surveys. The parent’s consent is required before any of their information is gathered, and the primary health center’s card or birth certificate is used to verify their age. Clinical indicators for various diseases caused by nutritional deficiencies as well as different infectious and non-communicable illnesses were noted. The prevalence of diseases affecting the mouth, eyes, skin, hair, oedema, bones, and overall appearance is higher. Based on the findings, it can be concluded that the children’s health is extremely poor and that they frequently experience the signs and symptoms of a variety of clinical conditions.

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