Many people were taken in by surprise when violence erupted in Gujarat 's tribal belt in the wake of communal riots of 2002. For the first time, tribals expressed unexplained anger against a particular community.
Obviously, something had changed in them. And no one took note of it. With normalcy taking root, Times News Network tries to find out how lives of tribals have changed. There is a strong influence of Hindutva on the one hand and the changing economic scenario on the other. Tribals are still rooted to certain pre-historic traditions. However, organisations keen on calling them Hindus and improving their lot have become agents of the change.
An important indicator of tribals being "Hinduised" is the reducing influence of 'Bhuva' or 'Badwa' - the witch doctor - in the tribal society and the increasing say of the Brahmin Pujaris.
From medicine man, family helper and seer, he has been reduced to a cheap sexologist, someone who decides whether a woman is an evil witch or not.
Witch doctors in Chhota Udepur taluka, which has the highest concentration of tribals in the state, express anger against 'Gen-X tribals' whose men talk of only erectile dysfunction and women of not conceiving or enjoying their sex lives.
Hasmukh Rathwa of Moti Amrod village, who married in March, asked a Brahmin to solemnise his marriage though it meant paying Rs 1,200 instead of Rs 50 that a 'Bhuva' demands. "It was peer pressure," he says. "My parents were married by a 'Bhuva' but friends advised me to get a Brahmin. We youngsters believe that marriages solemnised by Brahmins are more stable."
Two months ago, at the wedding of a Rathwa couple at Pavi Jetpur, all the guests were segregated into separate men and
women sections, something that had never been done before. This again is seen as an outside influence in tribal traditions.
"When 'angrezi' medicine fails to solve their sex problems, they approach a Bhuva," says Kochhar Baba, a prominent 'Bhuva,' who lives near Chhota Udepur. "Today I hardly get eight cases of illness in a week, of which five are sex-related compared to 20 a day ten years ago. We even used to settle disputes according to tribal tradition, but no more. I am not sure whether my son would continue this tradition."
'Bhajan Mandalis' set up in villages in the last five years have been instrumental in bringing about this change. Kawant taluka, which saw large-scale violence during riots, has such Mandalis in 130 villages. Anand Niketan run by activist and godman Harivallabh Parikh, Vanvasi Kalyan Parishad - a frontal organisation of Sangh Parivar - and Swadhyay Parivar have a wide network here.
Says Dalpat Vankar of Anand Niketan, "About 40 years ago, three or four murders in family feuds a week were common in this region. Today it has come down to three or four a year. Mandalis help in calming the temperamental nerves of tribals."
However, Bhura Baba, another 'Bhuva' from Gabadia village, disagrees. "Until Bhajan Mandalis were set up, we were called to solemnise marriages and other rituals like suggesting which buffalo to buy," he says. "Now we are being reduced to being witchhunters."
"Jai Mata Di" or "Jai Jalaram Bapa" are common greetings among tribals. No one talks about Halatio, Bharmo, Vehpalio, Inderraj, Baba Vakhtor or Phooljatiara Devs. Tribals have begun to forget their culture. They bring new ideas from cities where they work as migrant labourers,"says Bhura. "They come to us only to take revenge like when they want a woman branded as a witch out of vengeance."