Denotified and Nomadic Tribes (DNTs)

The hunter-gatherer economy is the oldest form of subsistence, relying on hunting and foraging for food, shelter, and other daily needs to keep a community alive. While many such societies have changed over time, some, such as the Birhor tribe of Hazaribagh in Jharkhand, continue to practice this primitive subsistence system. They are known as one of the forest dwellers and hunter-gatherer communities of Jharkhand, Eastern India. Gender roles in hunter-gatherer societies have long been a subject of academic curiosity, reflecting both biological and social structures. Women in Birhor society have played equal economic and social roles as their male counterparts. While men primarily engage in small game hunting, crafting tools, and rope-making from forest materials, women contribute actively by participating in hunting and gathering the wild fruits, roots, tubers, and medicinal plants from the forest. However, the rope-making art with natural fibre by Birhor women played a significant role in the hunting-trapping, which helped them to trap wild animals and birds for the daily subsistence needs. The present research has documented this traditional ropemaking craft with natural fibre and tried to interpret the socioeconomic complexities of ropemaking craft and the gender role behind it. The present research has used the descriptive research methodology with primary data collection through a field visit to local panchayats and personal semi-structured interviews with the Birhor people living at Sultana and Salga Birhor Tanda. The study highlights the women's contribution to hunting and gathering under the Birhor tribe of Hazaribagh District, Jharkhand.

Dili açılan işarələrə sözönü Türk xalqlarının mifoloji dünyagörüşünü öyrənmək üçün türklərin tapındığı kultların daş, qaya, ağac, saxsı və xalı-xalça üzərində izini saxlamış işarələrinin dilini açmaq, onların daşıdığı anlamları araşdırmaq gərəkir. Yazıöncəsi çağlarda piktoqram (şəkilli yazı) və loqoqram (damğa) işarələrin yaranması əksər dünya xalqlarının tarixində özünü göstərsə də, işarələr sistemi sırasında hər bir xalqın özəl simvolik işarələri də vardır. Bu kitabın yazarları məhz həmin özəllikləri əks etdirən bəlgələri toplayıb onları arşdırmış, ortaya önəmli bir əsər qoymuşlar. Yazarlara görə, naxış motivləri təkrarlanaraq ritmlər yaradır ki, elə bu səbəbdən də bir çoxları ornament motivlərini ritmlərlə müqayisə edirlər. Bu baxımdan, Tunc dövrünə aid keramik məmulatlarının naxışlarının öyrənilməsi böyük önəm daşımaqdadır. Azərbaycan xalçalarında da həndəsi formalı ornamentlər özündə gərəkli və aşkar görüntülər yaradan rəmzlər sərgiləyir. Səhifələrinin sayı bilinməyən bir kitabəyə çevrilmiş xalçaların əsas mərkəzlərindən biri olan Azərbaycan Tunc dövründən təşəkkül tapmış mücərrəd və həndəsi formalı təsvirlərin eyni üslubda zəmanəmizədək qorunub saxlandığı məkanlardan biridir. Elmi ədəbiyatda «heyvan üslubu» anlamında işlənən animal style (ingilis), звериный стиль (rus) termini vardır, ancaq bu deyimin türk dillərində añ yöntəmi kimi verilməsi daha doğrudur, çünki türkcə olan yöntəm (üslub) və añ (heyvan) sözləri nəzərdə tutulan anlamı daha dəqiq ifadə edir. Mesopotamiyadan Azərbaycana, oradan da Güney Sibirə daşınan añ yöntəmi buralarda unikal gəlişmə aşamasından keçdi, belə ki, gerçək və fantastik añların təsvir olunduğu bədizlərdə fantastik, bəzən qəddar, ancaq həqiqətən heyranedici «vəhşi gözəllik» alqısını yaradan səhnələr vardır. Bu gözəlliyi bəzək kimi qab-qacaq, yaraq-yasaq, məişət, toxuma nəsnələri üzərinə yapırdılar, dağa-daşa həkk edirdilər, bədənlərinə də bu tür döymə (tatu) döydürürdülər. İlk örnəkləri Güney Azərbaycanda görünən, sonrakı arxeoloji və yazılı qaynaqlarda saqa-qamər (skif-kimmer) gələnəyində davam edən Añ yöntəmi bədizlərin «olmazsa olmaz» özəlliyi bundadır ki, bu tür bədizlərdə yaşam ağacı (dünya ağacı), at, sığır, oğlaq, keyik (daha çox təkə, maral), yırtıcı añlardansa börü, qaplan (daha çox aslan), yırtıcı quş, qrifon iştirak edir, bu tür bədizlərdə simgəlik (simvolizm) də önəmli yer tutur. Yazarlar imkan daxilində bu özəlliklərin bir neçə önəmli cəhətini, yarandığı məkanı, onu yayan boylar və yayılma yönləri haqqında öz baxışlarını ortaya qoymuşlar. Yazarların bu fikri ilə razılaşmamaq mümkün deyil: «Qobustan qayaüstü rəsmlərdə rast gəlinən bir çox təsvirlərə xalçalarımızda da rast gəlinməsi həmin motiv və elementlərin minillər ərzində xalqımızın gen yaddaşında dəyişmədən yaşamasından xəbər verməkdədir. İşin ən maraqlı tərəfi isə budur ki, onlardan bəzilərinin tarixi Mezolit dövrünədək uzanır». Gen yaddaşı demişkən, bu da qeyd olunmalıdır ki, yazarlar

Objects have social lives like humans and are invested with the properties of social relations. We restore performativity to the journeying objects of the Maseit street magicians by drawing on our ethnography with this wayfaring community from Kathputli Colony, Delhi. The shifting social incarnations of the magicians' objects threaten law's desire for semantic closure. Their truncated movements indicate how law traps the fluid history of street magic in a rigid definitional register by criminalising it as begging. By mapping these journeys, we illuminate the ways in which the Maseit make sense of their lives within the legal framework.

पत्रकारितेमधील शिक्षणविषयक संपादकीय व स्फुट लेखनाचे हे स्वरूप शिक्षणाकडे पाहण्याच्या त्यांच्या व्यापक दृष्टिकोनावर प्रकाश टाकते. त्यांनी शिक्षणाशी संबंधित मुद्दे हे केवळ शिक्षणक्षेत्रापुरते मर्यादित न ठेवता, त्याला तत्कालीन समाजकारण, राजकारण व जातिव्यवस्थेशी संबंधित मुद्द्यांची जोड दिली होती. त्याद्वारे त्यांनी शिक्षण हा विषय अधिक व्यापकपणे हाताळला होता.

1. It is an historical fact that prostitution has been considered a profession in stratified societies. Both men and women are involved in this profession but most of the discussion is women-focused. Women who get money in exchange for sexual favours for men are prostitutes. Numerous literature reviews have found that religious ethics, poverty, family disorders and some traditional practices have been responsible factors in leading women into prostitution. As illustrations, religious practices of Devadasi, and social practices of city brides and courtesans can be mentioned.

This study examines the deep-rooted socio-cultural practices of institutional prostitution, which is one of the factors contributing to sex trafficking in Central India. There are some states where women and girls are vulnerable to trafficking. The Honorable Supreme Court of India became aware of the issue and directed the National Crime Records Bureau (NCRB) to make a special report on the missing women and children. According to the NCRB report, Madhya Pradesh (M.P.) state ranks first in child trafficking and third in women's trafficking. The study discusses traditional prostitution practices among some communities in the state, such as Banchhada, Bedia, and Kanjar. They have long been involved in institutional prostitution and sex trafficking. These communities depend on prostitution proceeds from their sisters and daughters to survive. So, they prepare them to become prostitutes right from the beginning of their lives. Communities justify their practices as the traditions an...

In the struggle for reservation between the OBC and Maratha communities, where exactly do the Nomadic and Denotified Tribes (NT-DNT) stand? What is their precise role?**
This article attempts to explore the nature, history, and issues related to reservations for the Nomadic and Denotified communities in this context. Among the OBC category, the NT-DNT groups are the most oppressed and backward. In the backdrop of the Maratha reservation movement, it becomes essential to understand the history of the NT-DNT communities, their issues, and their relationship with the broader OBC category.

The article discusses the difference between Nomadic and Denotified Tribes, the historical background of their reservation, the demands to include communities like Dhangar and Vanjari in the list of nomadic tribes, the difficulties faced by NT-DNTs in obtaining citizenship proof, and a unique public advocacy initiative with the Domabari community for caste certificates. It also addresses the demand for Maratha reservation and its potential impact on the reservation entitlements of NT-DNT communities.

The paper analyses the Educational Status of Irular Tribes Children in
Tamilnadu. The paper also highlights the social negligence of the community
and its impression on the educational development and empowerment of the
tribal community as a whole. The Irular Tribal group of socially economic
and educationally backward hence the community is listed as a particularly
vulnerable tribal community by the government of India.  The government
has come up with residential schools exclusively for the tribal children i.e.
Eklavya Model Residential Schools (EMRS) and Government Tribal Residential
Schools (GTR). The paper focuses on the difficulties the Tribal children face
in their day-to-day life in attaining education either from schools, teachers,
parents, etc. Hence there are provisions and platforms provided to the tribal
children what is preventing them from attaining education rather children get
dropped out of schools. The quality education is still a dream for the
underprivileged Irular Tribal Children. Caste (Social) is one of the problems
as their social identity as tribals and most of the Irular Tribal families are
working as bonded labour (Economic) these also make them come under the
trap of discrimination and children face multiple problems.

The spiritual and cultural practices of indigenous communities play a significant role in shaping their personality, worldview and value systems. This study explores the spiritual practices of the Birhor tribe and their role in fostering informal value education. Data were collected from six Birhor community elders using semi-structured questionnaire. The findings highlighted that the tribe's spiritual practices sigi influence their worldview. These practices have profoundly shaped the Birhor s value system, contributing to their resilience and survival over generations. Finally, the study highlights the need to preserve these practices as valuable contribution to the Indian knowledge System (IKS) and integrate the learning's into pedagogical frameworks o enrich education and promote cultural sustainability.

Learners from Indigenous communities face several challenges as they enter into the formal school setting for education. These challenges include language barriers, a lack of contextualization in the teaching of science and mathematics, and a general lack of motivation that significantly hinders their academic progress. The structured academic lessons often lack meaningful connections with the learner's everyday life and cultural experiences, which makes learning much more difficult for these students. Ethnopedagogy is a practice of teaching that takes into account the cultural practices and unique knowledge of the communities. Studies suggests that ethnopedology can address these challenges and helps in providing quality education. Therefore, in this study an attempt has been made to explore the cultural practices and knowledge of Chuktia Bhunjia tribe and how it can be beneficial in science teaching. Data for the study were collected through focus group discussion with the village elders, including the village Baid (herbal practitioner) and Jhankar (village priest). The findings reveal notable similarities between the indigenous practices of the Chuktia Bhunjia tribe and the scientific concepts found in the science textbooks of Odisha Board of Education. Integrating these cultural insights into the science teaching can greatly enhance the learning experience and academic performance of indigenous students.

The Didayi tribe, recognized as one of India's Particularly Vulnerable Tribal Groups (PVTGs), inhabits the remote Malkangiri district of Odisha. Known for their distinct socio-cultural practices, the Didayi have preserved a way of life that is intricately tied to their natural surroundings and deeply rooted in tradition. This paper aims to explore and document the sociocultural life of the Didayi, focusing on their social structures, totemic beliefs, rituals, and oral traditions. The objective of this study is to provide a comprehensive understanding of how these practices have evolved over time, the role they play in maintaining social cohesion, and the ways in which the Didayi have adapted to external pressures while striving to preserve their cultural identity. The significance of this study lies in its contribution to the broader discourse on the preservation of indigenous cultures in India, particularly in the context of rapid socioeconomic changes. By examining the Didayi's socio-cultural life, the paper sheds light on the resilience of their traditions and the challenges they face in balancing cultural preservation with the need for modern development. The study concludes that while the Didayi have successfully retained many aspects of their traditional socio-cultural life, they are increasingly confronted with the need to adapt to changing circumstances. The paper calls for a nuanced understanding of these dynamics and emphasizes the importance of supporting the Didayi in preserving their cultural heritage while enabling them to thrive in a modernizing world.

The Birhor tribe’s knowledge, education and culture are predominantly passed down orally from one generation to the next. This oral tradition is an integral part of their identity and existence. For centuries, they have derived this knowledge from nature and have worked to preserve it. This oral tradition holds a significant place within the Indian knowledge system, making it essential to preserve and protect this wisdom. This long-accumulated knowledge is now at risk as the traditional process of knowledge transferring is gradually fading away. Globalization and the influence of western culture, lack of representation, changing livelihoods, generation gap etc. have caused the younger generation of the Birhor community to gradually lose touch with their traditional wisdom. This research article aims to analyze the contribution of Birhor oral tradition to the Indian knowledge system, by drawing parallels between the tribal culture and practices of the Birhor community and Indian ancient culture as depicted in various ancient Indian texts, while also examining the generational gap that is contributing to the decline of this invaluable culture and intellectual legacy. The study seeks to identify way to prevent further loss and ensure the continuation of this rich tradition. Published in International Journal of Advanced Research (ISSN: 2320-5407), Volume: 13, Issue: 3, Pp. 401-407. Online Version: https://www.journalijar.com/uploads/67f0bbd818e8a_IJAR-50816.pdf

The current study critically examines the aspects of material cultural change of the Mankirdias, a Particularly Vulnerable Tribal Group (PVTG) of Mayurbhanj district, Odisha. The paper finds that the livelihood of the Mankirdias is very much contingent on making and selling craft items. This craftsmanship showcases their material culture and maintains the cultural heritage of the Mankirdias. However, with the restrictions of the Mankirdias to the forest along with other contributing factors, the livelihood disintegrates which, in turn, disintegrates the facets of material culture and thus cultural heritage too. This study also finds how a community could be languishing and losing its culture in the hands of others due to a mere governance-administrative failure. The significance of this research is that cultural loss at the cost of any other aspects of life should not be the way, i.e. growth of income or say livelihood creation can't replace the cultural loss, especially in the case of tribes where, in some coming days, we will be having only the salvage ethnography. Accordingly, the paper concludes with some feasible suggestions to safeguard the livelihood and the cultural heritage of the Mankirdias.

The Wild Life (Protection) Act of 1972 has been instrumental in India's efforts to conserve its rich biodiversity. However, there are growing concerns about its impact on marginalized communities, particularly the Denotified, Nomadic and Semi-Nomadic Tribes (DNTs), who rely heavily on wildlife for their livelihood. This article examines the various effects of the act on DNTs, analyzing whether it empowers or hinders these vulnerable populations. Drawing on a comprehensive approach that includes a literature review, policy analysis, and fieldwork, the present study sheds light on the complex situation between wildlife conservation laws and the socioeconomic realities of DNTs. It acknowledges the perspectives of DNTs, as this research suggests that policymakers roll out balanced conservation policies through a community-centric and bottom-up approach.

డా.వాసాల వరప్రసాద్ గత పదేళ్లుగా కవిత్వం రాస్తూ, ఈ పుస్తకంతో కవితా ప్రపంచంలో తన మొదటి అడుగు వేయడం చాలా సంతోషాన్ని కలిగించే విషయం. మనిషి తనను తానూ, సమాజాన్నీ కలిపి అర్థం చేసుకోవడానికి సాహిత్యం దోహదకారి. సమాజ గమనాన్ని తెలుసుకోవడానికి, దాన్ని మలుపు తిప్పడానికి సాహిత్యం ప్రభావవంతమైన భావనిధి. జీవిత తాత్త్వికతను, సంక్లిష్టతలను, సంఘర్షణలను, సర్దుబాట్లను అర్థం చేసుకొని మెలకువతో, చైతన్యంతో జీవించడాన్ని నేర్పిస్తుంది సాహిత్యం. సాహితీ కారునిగా జీవించడమంటే తనతో పాటు తనతోటి వాళ్లందరినీ కలుపుకొని ఆలోచించడమే. సాహిత్యం సర్వజన హితైషి. దాని వెలుగులు సమాజానికి ఆనందోపదేశాల, శాంతి సామరస్యాల బాటలను పరుస్తాయి.
వరప్రసాద్ అంతరంగంలో ఆధునిక జీవితంలోని బీభత్స ధాతువులు, సంఘర్షణల వెతలు, తీపి చేదు సంఘటనలు కవిత్వ పూవులై పూచాయి. వాటిపై వెలుతురు చూపును నిలిపి, కవిత్వంతో వ్యాఖ్యానించి తన దృష్టిని స్పష్టం చేస్తున్నాడు. నగర జీవితాలను దాని ఇరుసులో నలిగి పోతున్న మానవ సంబంధాలను ఆర్తితో కవిత్వంగా మలుస్తున్నాడు. నక్షత్రాల వంటి కవితల వెలుతురు పూలతో భూమి ఆకాశంలా వెలగాలని ఆశిస్తున్నాడు.

The narrative of a criminal woman finds its bearings within the caste system in India. During British colonial rule, the Criminal Tribes Act, 1871 classified several tribes as hereditary, habitual criminals who by nature were predisposed to committing petty offences. Their alleged likelihood to commit crime at any moment justified blanket surveillance against them at all times. The hereditary caste system was the primary sociological paradigm through which the colonial state understood and perceived criminality. It framed specific “deceitful” crimes as the ascribed occupations of communities that were outside the order of the caste system and pursued impure, unspecific or non-traditional occupations, sometimes without residing in permanent shelters. This article explores the gendered nature of the colonial construction of criminality attributed to women belonging to Vimukta jatis (denotified nomadic and semi-nomadic tribes) through an analysis of criminal law. The first section of this article outlines the influence of caste in the construction of women’s criminality through the CTA. The second section locates Adivasi and Vimukta women’s bodies as sites of casteist state repression through criminal law and the criminal justice system, even as custodial violence against Vimukta women by the state has been erased and made invisible. The structural underpinning of this violence is negated in “mainstream” discourse. The third section details how narratives of criminality further aid and abet repression, by analysing arrest data for excise offences in Madhya Pradesh and bail orders passed against women from the Vimukta Kuchbandhiya community in MP.

Police violence is cast as a graphic, brutal spectacle of power on the bodies of the poor. This popular understanding is only the most visible form of routinised arbitrary violence perpetrated by the police. In this article, we study the scope and forms of police discretion in ordinary policing tasks informed by Criminal Tribes Act, 1871 to argue that the police frame criminality not through evidence-gathering but through the power of language and distorted narratives that are passed off as discoverable truths derived from the institution of caste. Through a study focused on alcohol policing under the Madhya Pradesh Excise Act, 1915, this article seeks to underscore that police discretion is constructed by caste, resulting in the criminalisation of oppressed caste communities.

1. It is an historical fact that prostitution has been considered a profession in stratified societies. Both men and women are involved in this profession but most of the discussion is women-focused. Women who get money in exchange for sexual favours for men are prostitutes. Numerous literature reviews have found that religious ethics, poverty, family disorders and some traditional practices have been responsible factors in leading women into prostitution. As illustrations, religious practices of Devadasi, and social practices of city brides and courtesans can be mentioned.

India’s diverse population includes 1,235 Denotified, Nomadic, and Semi-nomadic communities, with Uttar Pradesh alone home to 18 Nomadic and 31 Denotified groups. Despite extensive research on ABO and Rh blood group distributions among India’s tribal and non-tribal populations, studies focusing on Denotified and Nomadic communities, such as Uttar Pradesh’s Gadia Lohar, are scarce. The Gadia Lohar, a semi-nomadic blacksmith community claiming descent from the Rajput Lohars who crafted weapons for Maharana Pratap, were the subject of a study in Lucknow. Utilizing snowball sampling, six clusters were selected, and blood samples were collected from 75 unrelated individuals using the finger prick method. The analysis showed that the O blood group was the most prevalent at 35%, followed by B at 29%, A at 28%, and AB at 8%. Rh positivity was high at 96%, with only 4% Rh negative. Gene frequencies for IA(p), IB(q), and IO(r) were calculated to be 0.2028, 0.2084, and 0.5888, respectively. A chi-square test result of 1.000 indicated no significant difference in ABO inheritance patterns. The blood group distribution in the Gadia Lohar population reflects that of India’s Western zone (O > B > A > AB) and contrasts with the Northern zone, where the B blood group predominates.

Weekly market, a traditional economic organisation is an integral part of rural economy. This is especially an important social and economic organisation for peoples living in forest, hills and uplands who do not have regular market access unlike peoples in plain areas. In view of this, the present paper based on the study of two weekly markets with one each from Jharkhand and Odisha states attempts to situate them in contemporary situation. The paper focuses three major dimensions such as economy, culture, and ecology associated with the study of the weekly market. Also, the important discussion in the paper is about weekly market's presence in the new economic frontier that is associated with new technology or electronic devices including smartphones.

Thugs constituted a cult/order of males, who concealed themselves as ordinary people. In the winter season they would go on roads, join travelers and at the proper moment strangle them and obtain their possessions. Their belief certified that the practice pleased their goddess Kâli. The religious aspects of their deeds imparted many rituals into the "play". After centuries of clandestine activity accompanied by tolerance and even collaboration by the local figures of power, the order was finally discovered and annihilated by the British authorities.

Knuckle bone shooting (KBS) is a traditional game popular among many Mongolian ethnic groups, and 6-7 types are being studied. It has been determined that these types are clearly different from each other in terms of game rules, equipment, number of participants, and vocabulary. In this article, we sought the opportunity to clarify the factors that had a major impact on the differences in Mongolian knuckle bone shooting from a geoanthropological point of view. One of the features of the current scientific research methodology is the development of new methodologies from the intersection of several sciences to make more appropriate conclusions. An example of this is the field of Geo anthropology, which considers the influence of geography, time, and living environment on cultural studies. This study presents the results of a study comparing the types of Mongolian knuckle bone shooting from a scientific perspective.

Asian region, with a lot of diversity in the Gypsy/Nomads such as Pastoral, Peripatetic, forest and Sea Nomads spread among more than 250 countries. Two World Organizations could not reach the region due to their limitations in establishing working relations with committed Activists or organizations striving at the grassroots. Literature available on the Asian Gypsies is mostly academic or social, which may not be useful in understanding the Political Scenario. Activists involved in the Social and or Political movements yet to be identified.

But these programs are not exclusively designed for the DNTs. Education Scheme is providing institutional Coaching for joining in higher education is also being implemented for SC, ST, OBC and EBC. Heath scheme for Insurance is being implemented through PMJAY of NHA. Livelihoods component implemented through SLRMs and NRLM. Land and Housing through PMAY, IAY. Implementation depends on the allocation of funds by MOSJE, Ministry of Health and Ministry of Rural Development, while Development and Welfare Board for DNCs (DWBDNC) is responsible for coordinating with the above agencies. An amount of Rs.200 Cr. Sanctioned by the MOSJE to the DWBDNC for a period of 5 years, which works out as about 40 Cr per annum, 1% of the total project cost or 2 Cr allocated for administration expenses, which will be about Rs.40lakhs per annum. Year wise release of funds not available either on Ministry or Board websites.

Diversity has been termed one of the hallmarks of Indian society. Religion, language, region, caste and tribes have been considered to be the most important distinction. The present paper tries to provide a reflection on the different classification of tribes of India and their demographic composition from various secondary data sources. Although, the term 'tribe' is considered as a colonial construction, but it has been used in Indian constitution in order to uplift a certain group of people in the country.

As far as Kandha of Kandhamal are concerned, their supreme deity has always been Dharni Penu-the Earth Goddess. Like the ancient Egyptians who used to be known as the children of the Sun God, these indigenous people of Odisha are also identified as the children of the Dharni Penu. The famous meriah festival of the region unites the community in celebrating the glory of Earth Goddess and in the process ascertains the unique cultural identity of the Knadha in the region. The main objective behind this grand ritual at one point of time used to be the blessing of the mother for a rich harvest. But with the passage of time, the tribal sentiment associated with Dharni Penu has undergone some change. Blame it market rationality, the crop that was once a gift from the goddess has now become a commodity for sale in the market. This shift, however, happened due to increasing integration of tribal community with mainstream society. Further, as the caste Hindus began to migrate in large numbers to the plains of Kandhamal, the religious practices of the Kandha underwent profound changes because of this interaction. This paper examines the establishment and evolution of relationships between caste Hindus and the tribe over time. The study adopted the political economy framework to understand the changing situations with a historical perspective. It also discusses in detail certain aspects of Kandha livelihood, socioeconomic transformation, and economy during different periods starting from the earliest eras to the arrival of British and now in post-independent India. Finally, the paper concludes that their sustainable ritual based economy should be the way ahead.

The Denotified Tribes (DNTs) or Vimukta Jatis in India are those communities within the Scheduled Castes, Scheduled Tribes and Other Backward Classes who were removed from a list that notified them as criminals under the Criminal Tribes Act of 1871. The Act that included around 200 communities under the category of hereditary criminal tribes, cementing their social identities as outcasts, and liable to constant police harassment, was repealed and replaced by a Habitual Offenders Act (HOA) in 1952. The United Nations Committee on the Elimination of Racial Discrimination, in 2007 further criticised this Act and asked India to repeal it and rehabilitate the tribes. Some of the government initiatives towards this end have been the commissioning of the National Commission for Denotified, Nomadic and Semi-Nomadic Tribes (NCDNT) established in 2006, the Renke Commission Report in 2008 and the Idate Commission Report in 2017. A Development and Welfare Board for NCDNT has also been constituted in 2019. The DNTs in India have largely remained outside the purview of scholars, historians, artists and analysts, and are also in want of an official population estimation. These facts make the book an especially valuable addition to the literature on issues faced by the DNTs in India. The book under review is based on an indepth study conducted by the authors in some of the major settlements of DNTs in India and is divided into five parts, each covering a major objective of the study. The first part of the book deals with the concept of DNTs, its origin and proliferation in society through the colonial period. This part also differentiates and defines the Semi-Nomadic and Nomadic Tribes which were so far clubbed under the title of Denotified Communities (DNCs), thus, scrutinising the evolution of the concept of stigmatised communities in India. However, a frequent switch-over between the concepts of DNTs and DNCs in this part may confuse a neophyte. The authors quote various studies and academicians to describe what conditions led to the emergence of looteras, bandits and thugs amongst them. The book states that faced with famine, abject poverty, forced serfdom under powerful castes and squalor, many turned towards mischievous activities such as robbery and dacoity. Over time, in order to curb these activities amongst some such tribes, various colonial acts were formulated to either categorise entire communities as criminal or force them to move into settlement areas that were governed by Christian missionaries with heavy police deployments. Their freedom to commute out of these settlements was

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Vadderas, a De-notified tribe i.e., tribes who were branded as born criminals through the Criminal Tribes Act of 1871 and after the independence were renamed as Denotified residing in the combined state of Andhra Pradesh are well known for their stone-cutting and soil-digging skills. They were praised as a community who were responsible for quenching the thirst of people for generations through their well-digging skills. They were also known to have constructed roads and laid down railway lines during the colonial rule of the British. The Vadderas folklore talks about them being rulers once upon a time. The oral tradition also gives information about their ruling past based on the information collected in the village through in-depth interviews. At present, the Vadderas are one of the most downtrodden communities present in the Telugu states, especially in the state of Telangana. This paper talks about their believed history and their present livelihood through the data collected from the village named Vurumodla in the state of Telangana, India.

The aim of this article is to reflect on certain keywords of the Rajput world shaped by the "predominantly masculine martial culture" (Kasturi 2002: 12). Those keywords are crucial to understanding the phenomenon of violence in the Rajput milieu, violence that is perpetrated irrespective of kshatriyahood and outside the battlefield. Keeping in mind that violence cannot be identified with a particular community, but certain types of aggressive acts can be associated with certain social classes or groups (Kasturi 2002: 20), this article seeks to demonstrate that terms such as vair, bāroṭiyā, dacoity, and bhomiyāvat, reveal the mechanisms of collective violence in the socio-political practice of the Rajputs. This will be useful in understanding the cultural background of specific regional patterns of violent behaviour in contrast to the colonial stereotype of a Rajput as primitive, violent, but brave.

The Wild Life (Protection) Act of 1972 has been instrumental in India's efforts to conserve its rich biodiversity. However, there are growing concerns about its impact on marginalized communities, particularly the Denotified, Nomadic and Semi-Nomadic Tribes (DNTs), who rely heavily on wildlife for their livelihood. This article examines the various effects of the act on DNTs, analyzing whether it empowers or hinders these vulnerable populations. Drawing on a comprehensive approach that includes a literature review, policy analysis, and fieldwork, the present study sheds light on the complex situation between wildlife conservation laws and the socioeconomic realities of DNTs. It acknowledges the perspectives of DNTs, as this research suggests that policymakers roll out balanced conservation policies through a community-centric and bottom-up approach.

India's economic crisis, rising unemployment, poor wages, and hazardous working conditions have gained before Covid-19. Still, on the latter side, the pandemic situation has exacerbated the living milieu of the migrants to terrible due to lockdown. Due to the pervasive problem and protection and precaution from this virus, the government asked the common masses and acted upon every means to maintain 'Social Distancing', but it has socially distanced itself from the poor and the marginalized sections of the country. Vulnerability to these present circumstances these casual unprotected workers include in millions, lack of social protection, fear of layoffs, stoppage of income, no hope of restoration or rehabilitation, infinite situation. Suddenly, the problem made the poor migrants scattered and terrified without clues where to move as going back will bring emptiness. As the indigenous people at present India's colossal migrant population, Tribals are sufferers to all ...

There are 59 castes among Scheduled Castes in the Telugu speaking states. However 57 SC castes are considered as Sub castes of two prominent SC castes whose population is higher than the 57 castes. 57 castes are considered as independent castes and called as Most Backward Scheduled Castes (MBSCs) by the Movement, while about 12 of them are DNTs. Sri Byri Venkatesam, National President, Most Backward Scheduled Castes Movement, says that, enumeration of Scheduled castes is mandatory, as per the Constitution of India, but Census of 57 MBSCcastes not conducted over the last 7 decades. Hence enumeration has to be taken up so that to see that share of the MBSCs in the development to be decided and see that to reach as per their population. Caste Certificates are being issued by the Tahasiladar for the Mala and Madigas, this is hassle free and involves simple procedure. But only RDO is empowered for the issuance of caste certificates to the remaining 57 MBSCs, this involves procedural delays, time consuming and cumbersome. Hence MBSCs Movement demands to authorize Thasiladars for the issuance of Caste certificates.

No society is free from marginalised groups and weaker sections. However, the core bases of marginalisation differ from society to society. While in most of the European and Western societies, skin colour is one of the important bases of marginalisation of blacks, in Indian society, division of population on the bases of birth as per the preambles of Varna system became core base of marginalisation of significant segment of population who were placed outside for fold Varna system, who are today constitutionally known as Scheduled Castes. Irrespective of their achieved background, SCs are perceived as marginalised groups. STs are outside the Varna system. They are animist with distinct cultural heritage. It is claimed that they are the victim of geographical segregation and maternal exploitation by outsiders. It is claimed that with the passage of time, due to multiple reasons, their subjugation have become intense. They are another category of marginalised groups. Women as a categor...

DNTs are Citizens of this country. Our ancestors were custodians of the natural resources. Our services were used by this country. Our fore fathers participated in the struggle for Freedom; some of our people were imprisoned for life in Cellular Jail of Andaman, while some were hanged to death for participating in freedom struggle.
‘DNTs’ nomenclature accepted by the Government till unilaterally removed ‘Tribes’ and slapping ‘Communities’, secondly All the Commissions from 18th century onwards have given us Tribe status. Hence Denotified and Nomadic Tribes are having eligibility to be included in to the Third Schedule of the Constitution as Denotified and Nomadic Tribes.