Bastar culture

Historically, the region is Dandakaranya in the epic Ramayana and  is a part of the Kosala kingdom in Mahabharata.
Bastar’s princely state was established around 1324 AD, when Anaam Dev, brother of the last Kakatiya king, Pratap Rudra Dev (1290-1325) left Warangal and established his royal empire in Bastar.

1. BASTAR CULTURE

2. Historically, the region is Dandakaranya  in the epic Ramayana and  is a part of the Kosala kingdom in Mahabharata. Bastar’s princely state was established around 1324 AD, when Anaam Dev, brother of the last Kakatiya king, Pratap Rudra Dev (1290-1325) left Warangal and established his royal empire in Bastar . The initial capital of Bastar rule was settled in the city of Bastar and then transferred to Jagdalpur . The last rule in Bastar was done by Maharaja Praveer Chandra Bhanj Dev (1936-1948).  Maharaja Praveer Chandra Bhang was very popular among all the communities of Bastar , mainly among tribals .  Before Independence:

3.   Danteshwari , which is still the goddess of the Bastar region, has been named after the famous Danteshwari temple in Dantewada . After Independence: During the political integration of India in 1948, the Bastar princely was merged with India.

4. About the district: State - Chhattisgarh (Central India) District HQr - Jagdalpur Boundaries - Narayanpur (Northwest), Kondagaon (North) Nabrangpur & Koraput (East), Dantewada & Sukma (South & Southwest)

5. Total population - 8, 34,873 (2011 Census) Languages spoken – HALBI (38.39 %) - BHATRI (26.82 %) - GONDI (14.55 %) - HINDI (10.75 %) - DURUWA (02.99 %) - CHHATTISGARHI (2.62 %) Culture - Tribal & Odia culture Major tribal's - Gond , Abhuj maria and Batra Demographics:

6. Bastar has a tropical savanna climate with three main seasons: summer, monsoon, and winter. Summers last from March to May and are hot, with the average maximum for May reaching 38.1 °C (100.6 °F). The weather cools off somewhat for the monsoon season from June to September, which features very heavy rainfall.    Winters are warm and dry. Climate:

7. The Kailash cave is the oldest cave in this area. In the underground caves of Bastar , the Kailash Cave has the earliest limestone formations which are very attractive. Due to breathtaking limestone structures,  it forms a shapes like Shivlinga . Stalacates and stalagmites within the cave give it a replica of Kailash . These dripstone structures are also worshiped by locals. Tourist places: 1) Kailash Cave

8. Situated on the river Indravati in Bastar district of Chhattisgarh state of India. Chitrakote waterfall  is Chhattisgarh’s largest  and most water-logged waterfall. Due to the similar  shape of horse feet , this fall  is also called Niagara of India.  At least three and a maximum of seven streams fall from this waterfall on different occasions   2) Chitrakote Waterfall

9. Narayanpal temple is well-known for its cultural, historical and spiritual value in the heritage of Bastar .  Situated on the bank of river Indravati . This village has an ancient magnificent Vishnu temple that was constructed 1000 years ago and is a beautiful archetype of architecture.  Built by Mumundadevi , the queen of Chindak dynasty, Narayanpal temple has the influence of Chalukya style of architecture. 3) Narayanpal Temple

10. Kotumsar cave was initially named Gopansar cave ( Gopan = hidden) but the present name Kotumsar became more popular as the cave is located near a village named ‘ Kotumsar ’. It is a limestone cave formed on the Kanger limestone belt, situated near the bank of the River Kanger , a tributary of the Kolab River.  The cave is subject to frequent flooding during the monsoon season, which generally begins in the middle of June and continues until the middle of October. The site is closed to tourists during this period.  4) Kotumsar Cave

11. Economy:

12. Agriculture i ) Kharif crops ii) Rabi crops - Paddy (Rice) - Til - Urad - Alsi - Arhar - Moong - Jowar and Maize - Mustard and Gram Forest Produce Forests play an important role in the lives of the people, providing food and livelihood by way of minor forest produce and employment as casual labour in the Forest department. - Fuel - Firewood - Medicines - Food, Beverages ( Bastar Beer) and housing materials.

13. Nagarnar steel plant in Nagarnar (16 Kms from Jagdalpur ). Tata Steel Plant at Lohandiguda (20 Kms from Jagdalpur ). c) Industry

14. Tribal's : There are 70 percent tribal communities in the population of Bastar , such as Gond , Maria, Muriya , Bhatra , Halba , Dhruva community. Bhatra are divided into subcastes San Bhatra , Pit Bhatra , Amnit Bhatra Amnit Hold Highest Status, Halba , Dhurvaa , Muria , and Bison Horn Maria. The Maria are known for their unique  Ghotul  system. Gonds are also the largest tribal group of central India in terms of population.

15. Culture and Heritages:

16. Tribal culture of Bastar is a unique and distinctive tribal heritage and culture across the world. Each tribal group of this area has its own culture that stands apart from the rest. Several Bastar tribes are still living amidst deep forest. These people stay away from outsiders so that they can shield their own unique culture from prying eyes. The main festival of this area is the “ Bastar Dusshera ”. An area where handicraft is most widely practiced in Bastar is Kondagaon . Vessels, jewellery , images of the local deities, and some decorative works of art are made through a process called the lost wax technique, which is quite simple and happens to be perfect for tribal settings.

17. The following musical instruments are more popular in Bastar region a) Bamboo Bamboo is the melodious instrument played in the bamboo song sung by the Ahirs . b) Dholak - A major rhythm instrument. - It is used throughout North and Central India. - It is made from mango, bija , sheesham , teak or neem wood. The instrument includes a layer of goat's skin which is tightened by a series of cords on either face.

18. Worships - ‘ Danteshwari ’ generic‟ tribal mother goddess. The goddess Danteshwari of Bastar is a centripetal force among the local tribes of Bastar . The cult of Danteshwari assimilates various cultic traditions and reflects significant processes of tribal historical development because we know that Bastar is a region in central India where north and South interacts with each other culturally, linguistically, and historically. These are not merely religious developments but are intrinsically connected to political, social and cultural assimilations, indicated by the process of state formation in this region.

19. Religious practice: Bastar tribes have a complex socio-religious system which sometimes overlaps in such a way that it is too difficult to categories these kinds of specific divisions of gods for example, instead of Crooks division there is another kind of religious practice among them which is „mother goddess worship‟. Mother Earth is worshipped among these tribes in the name of Dharati Mata. According to the mythological stories of Gonds of central India, they have equated their mythological Mahadev with the brahmanical Shiva, and it might be possible that due to some kind of linkages at mythological level between both the traditions make favourable the great god Shiva among the tribes and accepted Danteshwari as a Shakti pith and consort of Shiva.

20. Marriage System in Bastar Tribes: Dudhlotawa marriage: - In this marriage, cousin brothers and cousin sisters are married. This marriage is more prevalent in the Gond tribal life. Paringadhan Marriage:- In this marriage, there is a tradition of receiving wife by giving bride value in most tribes. This practice is most prevalent among Khairvar tribes, also called as purchase marriage. Ar-uto Marriage:- After the widow's becoming a widow, the tradition of re-marrying is called Ar-Uto marriage, which is also known as turmeric-water or widow marriage.

21. 4) Lamsena Marriage:- In this marriage, the boy has to go to the girl's house and introduce his physical capacity in his future laws house, and when the boy becomes successful, the girl’s family gives consent to the marriage. Therefore, this marriage is called Lamasena or Service or Charghiya marriage. In Kanwar tribe it is called Dharjan and Binjwar tribe it is known as Gharjiya . Paysotor Marriage: - In this marriage youth feeling the girl and get married, hence this marriage is also called abduction marriage. This marriage is the most prevalent among the Gond tribes of Bastar . Stubborn Marriage: - In this marriage, the girl gets stuck to the boy's house and even if the family member do not escape extermination, then the family member gets compelled and gets married. it is called Thuku marriage in the Korwa and Agariya tribe, it is also called Pethu / Pethul marriage in the Bhaiga tribe.

22. Gurawat Marriage:- In this marriage, girls of two families are accepted as bride for the boys of another family. It is also known as exchange marriage. This is the only marriage which is more valid in non-tribal families of Chhattisgarh. In the Birhore tribe, it is also called a golat / tattoo marriage. Gandharva Marriage:- In this marriage, the girl and boy like each other and marry. It is also called love marriage. This marriage is the most prevalent among the Paraja tribe. Arrow Matrimony:- In this marriage, the girl gets married with arrows if she is not able to get a suitable groom. This marriage is more prevalent in the Birhoretribe .

23. Pendul Marriage:- This is a common marriage, which is called pendul in Bastar . In this the boy takes the girl's house to the baraat . It is originally prevalent in all the tribes. Bhageli Marriage:- This marriage is the most popular among the Madiyaand Gond tribe. In this marriage, the girl goes to the house of the boy forcibly Pethouni Marriage: - In this marriage, the girl takes her to the house of a baraat .

24. Burial practices: a) Stone Age burial practice, continues to flourish in Gond , tribal pockets of Chhattisgarh’s Bastar region. b) Adivasis (tribe) converging at the village burial ground, performing cremation or burial rituals for the dead clan member amidst recital of “ hanal pata ” (burial song in tribal Gondi dialect), beating of drums in a melancholic rhythm, and then raising memorials to “preserve the soul of the dead” is still a common sight in remote tribal areas of Bastar . Painted Memorial Pillar, South Bastar

25. Daily Use Materials Thrown on the Grave Memorial Stone of Bison‐ Horn Maria from South Bastar

26. The tribes in the Bastar region cremating their dead as per their culture and heritage. Now days while cremation they are using fire crackers and playing “ Dholak ” to announce their surroundings about the death.

27. After the end of cremation /burials they build monuments in the graveyards.

28. Festivals: a) Bastar Lokotsav This festival is observed after the end of the rainy season when the forests and waterfalls are at their best. large number of tribal groups from remote villages participate in the festival. This is a fortnight long tourism event. It showcases the best of Bastar . It coincides with Bastar Dussehra . b) Cher Chera – Culture of satya yuga In this festival giving and accepting paddy/part of the harvest and other materials are treated as a part of culture by small and big, rich and poor. They feel proud to be a part of it. c) Harayali Amavasya This festival is known as Amus Tihar in Bastar . It is celebrated on a dark night of July ( Shravan month). It is an agricultural festival. People start sowing the seeds from this day. This ritual is called Beej .

29. d) Maati ti’aar ( mati puja or earth festival) This is celebrated in central Bastar and Beeja pandum in south Bastar . This is a very important tribal ritual held, annually. This is a beautifully celebrated Pastoral fair. A toll is collected from passers-by for this festival. This is an important festival, as the people earn their living by farming and most of the people in the area are dependent on their crop.  e) Narayanpur Mela Narayanpur is a major cultural hub of Bastar . It is celebrated during the last week of February. Tribal people come with their deities, establish them, worship them and enjoy with their famous dances in this mela . It gives local flavor of the region and merriment is an intrinsic of this fair. f) Kajri Festival This festival coincides with the Raksha Bandhan festival during July-August. It is the time, to give farewell to monsoons and start preparation for the fresh harvest. The religious minded people seek the blessings of Goddess Bhagwati to have better crop.

30. g) Hareli festival  The farmers worship their agricultural equipments and cows. This is delivered from the Hindi word Haryali . For the next 15 days, Baigas (the traditional medical practitioners), teach their disciples. This goes on till Panchami , the day following Ganesh Chaturthi . On this day, they take examination/test from their disciples. If, satisfied with their performance, licenses are granted to them to practice medicine. h) Surhul festival The festival is completely segregated from harvest of crop. The people eagerly and patiently wait for the auspicious day, when sal trees are covered In flourishing blossoms. To pay tribute, to the Goddess, the villagers stay away from their fields and fervently pray in their forests near to their villages and hamlets, No farming related activities are conducted on that day. Bhagoriya festival  The meaning of the term Bhagoria is “elopes”. Bhagoradey , God of dance, is worshipped on this occasion. The most respected village elder presides over the ceremony. Sweets are offered to the God and later, these are distributed among the numbers of the tribe.

31. Common types of Folk songs: a) Sohar Geet The Sohar Geet is performed on the eve of a child’s birth to bless the child and the expecting mother with long and healthy lives. b) Vivah Geet The Vivah Geet is performed as a part of the ritual of marriage. c) Mrityu Geet The Mrityu Geet is meant to depict and/or emit the notion of loss. It is known as the song of demise. d) Bihav song The Bihav song is a category that is used and sung during marriage celebrations to commemorate the union. e) Sua Songs Sua songs or Sua Geet songs refer to folk music that is performed by the women of Chhattisgarh as a celebration of the harvest period.

32. Famous Monuments: a) Bastar Palace Bastar Palace is an archaic palace which was constructed when the Kings of Bastar moved their capital to Jagdalpur . The palace has intriguing wall cravings on the walls that adds to its beauty. It is in every sense an architectural marvel that speaks boldly of the bravery of the rulers who ruled there. There is a monument built inside the grounds of the palace. It was made by the government and puts forth portraits and art effects of the rulers from the past. When here, you must definitely take a ride on the horse carriage. 

33. b) Kanker Palace Kanker Palace is another significant historical place in Chhattisgarh that was initially constructed in the 20th century. Originally known as the Radhanivas Bagicha , the palace was later on re built in the year 1937. This magnificently elegant palace showcases the influence of colonial architecture. Since the palace is located amidst the picturesque landscape with lush gardens enveloping it, the entire view is breath-taking. You can enjoy a couple of activities here such as jeep safaris, boat safaris and others.  

34. c) Laxman Temple Laxman Temple is one of the finest brick temples of India. Embellished with precise constructions and exquisite carvings, it is indeed one of the most beautiful temples of Chhattisgarh. It is also one of the oldest temples in the city and has a very traditional and ethnic appeal. Ever year, the temple is visited by thousands of visitors from not only across the country but also from across the world. There is a museum too inside the premises of the temple. This is established by the Archaeological Survey of India and brings forth collection of significant relics and rare statues as important to the Jain, Vaishnava , Buddhist and Shaiva beliefs.  

35. Famous personalities of Bastar since post Independence : Pravir Chandra Bhanj Deo (1948 - 25 March 1966) He was 20th and last Maharaja of  Bastar state who was shot in 1966 for championing the cause of his subjects. He fought for rights of the tribal people. b) Vijay Chandra Bhanj Deo (25 March 1966 - 12 April 1970) He was born on 4th March 1934, married HH Maharani Hitendra Kumari , daughter of Thakore Saheb Surendrasinhji Karansinhji of Sayla , and had issue. He died 12th April 1970. c) Bharat Chandra Bhanj Deo (12 April 1970 - 1996) He was born 1954, educated at Rajkumar College, Rajkot (1972); married Maharani Krishna Kumari Devi (now Maharajmata Krishna Kumari Devi of Bastar ), daughter of Kumar Shri Madhavsinhji Bhimsinhji of Tharad , and had issue, one son and one daughter. He died 1996. d) Kamal Chandra Bhanj Deo (1996 - current) Member at BJP state executive committee, member at Managing committee, general council and a life member at Rajkumar College, Raipur. He is the founder of Pravir Sena (social organization) at Bastar . He serves as the president of Sarv Samaj at Bastar . A youth leader of BJP in the state and was a star campaigner for Vidhan Sabha , Chhattisgarh, Minister of state for Chhattisgarh Government, President of Youth Commission, Chhattisgarh State.

36. Problems being faced by peoples of Bastar : In recent times, the area has become the hub of Naxal or Left Wing Extremism (LWE) related conflict. Government statistics highlight the disproportionate number of incidents of violence and deaths in this area. The latest census of India (2011) indicates declining population trend in the LWE districts in Bastar .

37. Iron-ore mining; the richness of the red ore has escaped a large section of the population. Drinking water problem; people walk a considerable distance for a pot of water Lack of medical/road facility Lack of school/Educational facility Naxal violence Poverty Agrarian distress Development in the state; Even though the government has tried building roads, the Naxalite attacks have stopped developmental work. As a result, the villagers continue to fear for their lives.

38. Slow industrialization Poor infrastructure even after 18 years of state foundation Privatization Investment: due to level of education you will not find most of the corporate’s coming to state. Neither any other industry is able to establish since many educated youth are not eligible to be hired. Unemployment

39. Tribal communities are likely to participate in Naxalism to push back against structural violence by the state, including land theft for purposes of mineral extraction. Impoverished areas with no electricity, running water, or healthcare provided by the state may accept social services from Naxalite groups, and give their support to the Naxal cause in return.  Some argue that the state's absence allowed for Naxalites to become the legitimate authority in these areas by performing state-like functions, including enacting policies of redistribution and building infrastructure for irrigation. Reasons for Naxalism in Bastar :

40. Healthcare initiatives such as malaria vaccination drives and medical units in areas without doctors or hospitals have also been documented.  Although Naxalite groups engage in coercion to grow membership, the  Adivasi  experience of poverty, when contrasted with the state's economic growth, can create an appeal for Naxal ideology and incentivize tribal communities to join Naxal movements out of "moral solidarity“. The Forest (Conservation) Act, 1980 deprives tribal's, who depend on forest produce for their living, from even cutting a bark. Massive displacement of tribal population in the naxalism -affected states due to development projects, mining operations and other reasons.

41. Gaps in the socio-economic system of the country. Government measuring its success on the basis of number of violent attacks rather than the development done in the naxal -affected areas. Absence of strong technical intelligence to fight with naxalites . Infrastructural problems, for instance, some villages are not yet connected properly with any communication network. No Follow-Up from administration: It is seen that even after police takes hold of a region, administration fails to provide essential services to the people of that region. Confusion over tackling naxalism  as a social issue or as a security threat. State governments considering naxalism as the central government’s issue and thus are not taking any initiatives to fight it. Responsible for Naxalism in Bastar :

42. Conclusion: Government needs innovative solutions for locating armed groups in the thick forests of the naxalism -affected regions. Local Police knows the language and topography of a region; it can fight naxalism better than the armed forces. Government needs to ensure two things; security of the peace-loving people and the development of the naxalism -affected regions. State governments need to understand that naxalism is their problem also and only they can tackle it effectively. They can take help from central government if required.

43. Thanks