Jyotiranjan Gudia's M. Phil Dissertation.pdf

SOCIO‐CULTURAL DEVELOPMENT OF DIDAYI
TRIBE IN ODISHA: A CASE STUDY ON
MALKANGIRI DISTRICT

A Dissertation submitted to

Kalinga Institute of Social Sciences
KISS Deemed to be University
Declared U/S 3 of UGC Act, 1956
Bhubaneswar‐751024

For the partial fulfilment of the requirements for the Degree of
MASTER OF PHILOSOPHY
IN
POLITICAL SCIENCE

By
JYOTIRANJAN GUDIA
Roll No.: 1901701003
Registration No.: 2019170100003

Under the Supervision of

DR. TUSARKANT PATTNAIK

School of Tribal Culture, Philosophy and Eco‐Spiritualism
KISS DU, Bhubaneswar, Odisha
2021

Dedicated
to
founder of KISS & KIIT
Prof. Dr. Achyuta Samanta

Dr. Tusarkant Pattnaik
Department of Political Science
KISS Deemed to be University,
Bhubaneswar, 751024

CERTIFICATE

Certified that this dissertation entitled, “Socio-Cultural Development of Didayi
Tribe in Odisha: A Case Study on Malkangiri District”, being submitted to KISS
Deemed to be University, Bhubaneswar by Jyotiranjan Gudia for award of M. Phil.
Degree in Political Science is the outcome of his genuine research work carried out under
my guidance. This dissertation has been done in KISS Deemed to be University,
Bhubaneswar and it has not been submitted partially of fully, to any other University of
Institute for award of any other degree of diploma.

Date: Dr. Tusarkant Pattnaik

Mr. Jyotiranjan Gudia

Department of Political Science
KISS Deemed to be University,
Bhubaneswar, 751024

DECLARATION

I do hereby declare that this dissertation entitled “Socio-Cultural Development
of Didayi Tribe in Odisha: A Case Study on Malkangiri District” submitted to KISS
Deemed to be University, Bhubaneswar in part fulfilment for award of M. Phil. Degree
in Political Science is my own project work, and it has not been submitted, so far, partly
of fully to this University or any other University or Institute for award of any other
degree or diploma.

Date:
Place: Bhubaneswar Mr. Jyotiranjan Gudia

i

ACKNOWLEDGEMENTS

I have the humble privilege to express my heartfelt regard and deep sense of
gratitude to esteemed guide Dr. Tusarkant Pattnaik, P. G. Department of Political
Science, KISS Deemed to be University, Bhubaneswar, without whose scholarly
guidance, valuable suggestion, sympathetic attitude and constant inspiration.
I express my profound gratitude and regards to all teaching faculty, P. G.
department of Political Science, KISS Deemed to be University, Bhubaneswar for their
kind co-operation and enthusiastic help in the successful completion to my work.
I wish to convey thanks to the librarians of KISS library, KIIT library, State Tribal
Museum for providing the opportunity to study and collect reference. Respected my
guide Dr. Tusarkant Pattnaik, Dr. Ratnakar Mahapatra Dept. of History and my room
mates Ph. D Scholars Rautu Kerai and Sunil Mallick, parents of mine always remained
a motivational force to me in every sphere of my live. It is my prior duty to express my
gratitude sacrifice and love extended during my study. Last but not least, I am grateful
to the founder of KISS and KIIT, Dr. Achyuta Samanta who gave me opportunity for
research during 2019-21 academic years and also thanks to authors, publishers of books,
journals and Magazines, which I had consulted in connection with this study.

Date: Mr. Jyotiranjan Gudia

ii

LIST OF ABBREVIATIONS

AH : Animal Husbandry
APL : Above Poverty Line
ADM
: Administration
AIR
: All India Radio
BDO
: Block Development Officer
BJD
: Biju Janata Dal
BJP
: Bharatiya Janata Party
NCP
: National Congress Party
BPL
: Below Poverty Line
CD Blocks
: Community Development Blocks
CDP
: Community Development Programmes
CM
: Chief Minister
DDA
: Didayi Development Agency
DP
: District Panchayat
DRDA
: District Rural Development Agency
DWACRA
: Development of Women and Children of Rural Area
EDN
: Education
EO
: Extension Officer
EST
: Establishment
Fd. Ast
: Field Assistant
FYP
: Financial Year Plan
GoI
: Government of India
GP
: Gram Panchayat
HH
: House Hold
HRD
: Human Resource Development Scheme
IRDP
: Integrated Area Development Programme
ITDA
: Integrated Tribal Development Agency
JE
: Junior Engineer
LAC
: Livestock Aid Centre
ME
: Middle Education
MLA
: Member of Legislative Assembly
MP
: Member of Parliament

iii

NA : Not Available
NGO
: Non-Governmental Organization
DRD
: Natural Resource Development
NREP
: National Rural Employment Programme
OAPS
: Old Age Pension Scheme
OTDP
: Orissa Tribal Development Project
PD
: Project Director
PDS
: Public Distribution System
PM
: Prime Minister
PTG
: Primitive Tribal Group
PV
: Photo Volt
RWSO
: Rural Water Supply Organisation
SALT
: Slopping Agricultural Land Technology
SASTC
: Scheduled Areas and Scheduled Tribes Commission
ST
: Scheduled Tribe
SC
: Scheduled Caste
SC&ST RTI
: Scheduled Caste and Scheduled Tribe Research and Training
Institute
SDO
: Sub Divisional Officer
SMPT Blocks
: Special Multi-Purpose Tribal Blocks
Sr. Clk
: Senior Clerk
TD Blocks
: Tribal Development Blocks
TRB
: Tribal Research Bureau
TSP
: Tribal Sub-Plan
TV
: Television
UNESCO
: United Nations Educational, Scientific and Cultural
Organisation
VLW
: Village Level Worker
WEO
: Welfare Extension Officer
WHS
: Water Harvesting Structure
B.C.
: Before Christ
BEO
: Block Education Officer
BKKY
: Biju Krushak Kalyana Yojana
e.g.
: for example
ed.
: Edited by, Editor, Edited, Edition

iv

etc. : et cetera, and so on.
Ex.
: Past or former
f., ff.
: The following page, the following pages (for example 5ff
page 5 and the following page, 5ff page 5 and the following
pages till the subject is finished)
F.
: Female
Fig.
: Figure
i.e.
: that is
Ibid.
: Ibidem, in the similar place of
Km.
: Kilometre
M
: Male
MoTA
: Ministry of Tribal Affairs
No.
: Number
Op.cit
: Opere citation
p., pp
: page, pages
viz
: namely
Vol. or Vols
: Volume or Volumes
HH
: House Hold
HQ
: Head Quarter
Sl. No.
: Serial Number

v

GLOSSARY

Gantare :
Didayi people
Gantasa :
Didayi language
Pande :
Festival
Gehsuhe :
Death anniversary
Uli :
Mango
Inr :
Mango seed
Bluh :
Game
Bihe :
Marriage
Owe :
Go
Gehla :
Come
Indiha :
Water
Bole :
Rice
Hma :
Curry
Gali :
Road
Lijo :
Land
Eni :
Village
Remua :
Man
Aba :
Father
Iang :
Mother
Chang :
Eat
Kandia :
River bank
Bet :
Hunt
Usra :
Story
Kolapar :
Meeting
Ragi :
Area/region
Konda :
Hill
Anti ragi :
Cut off area
Gey :
Worship
Ingire :
Young
Naung :
Son and daughter
Dua :
House
Piri :
Grass
Pada/Guda/Beda :
Last name of villages
Geysuye :
Death rites
Uthani :
Maturity function
Marraseboi :
Process of Marriage system

vi

Tosho : The rule of going to see a girl for a consensual Marriage
Udlia :
Ran away from home and get married
Garjuani :
Marriage by service
Gube :
Marriage by kidnap
Passiamundi :
To marry another man except her husband
Hantarge :
Divorce
Guyege :
Died
Bejarna :
Funeral place
Sla :
Tree
Changada :
A bowl made of bamboo
Kisalo :
Traditional dress of Didayi tribe
Sagra :
Wine
Guasa :
Salap wine
Dabu :
Money
Dangar :
Hill
Tikra :
Sloping area
Chaita :
Name of Tribal a festival
Bejri :
Tomato
Santa :
Market
Nisani :
Center of holy place
Dishari :
Tribal medicine man
Dukha :
Tribal disease
Budia :
Name of a tribal game

vii

CONTENTS

Ch.
No.
Description Page
No.
Certificate
Declaration by the scholar
Acknowledgements i
Abbreviations ii
Glossary v
Contents vii
List of Tables ix
List of Figures x
List of Maps x
List of Chat x
Abstract xi
I INTRODUCTION 1-31
1.1 Theoretical Frame 1
1.2 Backdrop 1
1.3 The Tribes of India 3
1.4 The Tribes of Odisha 6
1.5 A Profile of Malkangiri District 7
1.6 Brief study of Khairaput and Kudumulugumma blocks 9
1.7 Tribal Development 10
1.8 Development of Primitive Tribal Group 11
1.9 Identity of Didayi 11
1.10 Mythology about the origin of the Didayi: 12
1.11 Review of Literatures 13
1.12 Research Problems 23
1.13 Scope of the Study 24
1.14 Objective of the Study 24
1.15 Hypothesis 25
1.16 Methodology 25
1.17 Significance of the Study 26
1.18 Scheme of Chapterisation 26
II SOCIO-DEMOGRAPHIC PROFILE OF THE DIDAYI 32-42
2.1 Population 32
2.2 Decennial Variation 34
2.3 Age-sex distribution 35
2.4 Sex-ratio 37

viii

Ch.
No.
Description Page
No.
2.5 Literacy and education status 38
III SOCIO-CULTURAL STAB ILITY AND DEVELOPMENT 43-122
3.1 Social Life 43
3.2 Didayis Villages 43
3.3 Plain Didayis 45
3.4 Hill Didayis 45
3.5 Cut off Didayi 46
3.6 Village Settlement and House Pattern 46
3.7 Family 52
3.8 Didayis Celebrations 54
3.9 The cultural life of the Didayi 63
3.10 Traditional Culture 64
3.11 Language 64
3.12 Festivals 64
3.13 Material Culture 67
3.14 Foods 69
3.15 Drinks and Smoking 69
3.16 Present Scenario 70
3.17 Changes of Culture 70
3.18 Economic life 71
3.19 Political Life 88
3.20 Religious Life 103
IV DATA ANALYSIS 123-132
4.1 Field investigation 123
4.2 Design of the study 123
4.3 Method of sample taken 123
4.4 Tools and techniques of data collection 124
4.5 Data Analysis 125
V CONCLUSION 133-135
5.1 Finding 133
5.2 Suggestion 134
5.3 Limitation 135
5.4 Conclusion 135
BIBLIOGRAPHY 136-147
PHOTOGRAPHS 148-149

ix

LIST OF TABLES

Tables
No.
Description Page
No.
1.1 List of Particularly Vulnerable Tribal Groups in India 5
1.2 The Administrative setup of the district-Malkangiri 9
2.1 Selected demographic profile and parameters 33
2.2 Decennial variations in the growth rate of Didayi tribe 34
2.3 Population distribution by broad age group 35
2.4 Children’s population in the different age groups of the Didayi tribe 36
2.5 The member of females per 1000 males of the Didayi tribe 38
2.6 Literacy rate of the Didayi tribe 39
2.7 Village wise the Didayi population 39
3.1 GP wise village the Didayi tribe 43
3.2 Number of households in 39 villages 50
3.3 Table showing years wise number of populations by sex in Didayi 52
3.4 Clan system of Didayi tribe 53
3.5 Different workers from 37 villages of the Didayi 74
3.6 Types of land & crops produced 77
3.7 Tribal land status in scheduled areas 82
3.8 Land holding status of Didayi 83
3.9 The annual rate of Didayi in all three regions 84
3.10 Crop wise production & the value of produce (pain sector) 84
3.11 Average expenditure incurred on different items 84
3.12 Level of political awareness of Didayi 100
3.13 The present three-tier structure in Odisha is as follows 102
3.14 Religious demographic of Odisha 105
4.1 Sample of the studied Didayi village 123
4.2 Age of respondents 126
4.3 Occupation of respondents 126
4.4 Types of houses of the Didayi 128
4.5 Cleanliness of the Didayi families 128
4.6 Own language speaking days 129
4.7 Wearing days of traditional dress 129
4.8 Income & expenditure level of Didayi tribe 130
4.9 Participation in politics of the Didayi tribe 131
4.10 Hypothetical result 132

x

LIST OF PHOTOGRAPHY

Figure
No.
Description Page
No.
1 Didayi old woman 148
2 An old man from cut-off area 148
3 Marriage of the Didayi tribe 148
4 Maturity ceremony 148
5 Wearing traditional ornaments 148
6 Women of Gangapada village 148
7 Ready to plant Salap tree 149
8 Didayi woman waiting for sale
149

9 The Didayi family is preparing wild food
149

10 A Didayi man is ploughing
149

11 Village meeting (pain area)
149

12 Maa Bhairabi (Goodes)
149

LIST OF MAPS

Map
No.
Description Page
No.
1.1 The map indicates Odisha state in India 4
1.2 The map indicates Malkangiri district in Odisha state 7
1.3 The map indicates seven blocks in Malkangiri district 8
1.4 The map indicates 12 villages included in the study in two blocks. 10

LIST OF CHAT

Bar
No.
Description Page
No. 4.1 Qualification of respondents 127

xi

ABSTRACT

Introduction
Didayi is a small population indigenous tribal group in Odisha of Malkangiri
district. The Odisha government has counted these tribes in the Particularly Vulnerable
Tribal Group (PVTGs). The tribal groups are divided into three parts, the Kondakameru
hills on the east side of Malkangiri district and the Godabari river basins on the south
side, namely the plains, hills and isolated areas. As it is an indigenous tribe, they are
unique in Odisha. Their language, culture, festivals, agriculture, etc. are different from
other groups. The Didayi have no script but, they have full of oral literature, stories,
songs, and rhymes. The Didayis speak the ‘Gantah’ language and introduce themselves
as ‘Didayi’. Although 72 years have passed since the country became independent, the
population is low, the literacy rate is low, and indigenous know-how is not improving. A
Didayi Development Agency has been set up near Kudumulugumma by the Odisha
government since 1986 to improve the lifestyle of the tribe. As a result, much attention
is paid to his social, cultural, political, geographical, and economic development. In this
dissertation, an attempt has been made to analyze the status of Didayi tribe and also to
identify some of the important determinants of Socio-cultural Development of Didayi.
Objectives of the study
 The purpose of the present dissertation is to understand the Didayi tribe and to
examine their progress.
 The main purpose of the current study is to conduct a comprehensive survey and
study of the proposed tribal group.
 Another purpose of the dissertation was to highlight the impact of the cultural
transformation of the Didayi tribe on society.
 To understand the socio-cultural life of the Didayi tribe in the present context of
the society.
 Although seven decades have passed since independence, the main goals of this
study are to explain why the Didayi tribe has a low population, low education,
and little improvement in government efforts.

xii

Methodology
Current scholars have used a variety of methods or techniques to complete the
dissertation. Since it is a qualitative and quantitative research, the scientist has collected
primary data as well as secondary data to strengthen its work. The data collected here are
collected from various libraries as well as through questionnaires and interviews. This
dissertation uses data from 300 households and random sampling techniques.
Findings
After analysing all the data with SPSS software, the result was that the correct
results of all the data taken or collected by the scientist were obtained. Here the data of
the Didayi people of the plains are different from the data of the people of the hills and
isolated areas. This is because the plains are better off than the people of the hills and
isolated areas. It is also well-developed in its socio-cultural spheres. It is much better
than other areas because of its flat terrain. There is a lack of access to transportation in
all areas taken over by scholars, which is consistent with the government's development
programs.
Conclusion
The lifestyle of the Didayi tribe is slowly improving and their cultural, population
is changing. With the touch of modernity, they are building themselves up and slowly
losing their cultural traditions. Just as this tribe (kisalo) has given up the habit of making
its own clothes, its cultural festivals, rituals, traditions, etc. are slowly disappearing. They
have completely forgotten the wisdom of making and wearing their own clothes. If the
government had provided the incentive to re-create the garment, the lost technology
would have been restored.

CHAPTER –I
Introduction

INTRODUCTION
1.1 Theoretical Frame
Development is an ongoing process. It is a social system. Development can take
place at any level. It also includes economic and non-economic processes. In general,
this is a multifaceted process. In the process of development, both the social and
economic system can be restructured and revived. This is not limited to the development
of the human race. It also develops inanimate liquids, solids, and living things. It does
not stop there, it increases socially, culturally, politically-administratively and
communally as well as with the incisive production, as well as the ideals, morals,
aspirations of the common people and the values. Both economic development and social
development are mutually beneficial. Development explores regional growth and social
dynamics with social justice.
1

1.2 Backdrop
According to the 2011 census in India, only 8.8 per cent of the country’s total
population is indigenous. Currently, the Government of India has identified about 550
species from 28 States and 9 Union Territories in India.
2
In some States of the country,
such as Maharastra, Madhya Pradesh, Chhattishgarh, Jharkhanda, Gujarat and Odisha,
more than a five hundred fifty tribes live in the country. Of all the states in India, Odisha
is considered to be the most Tribal State. There are 62 types of tribal groups identified
here and 13 types of primitive tribal groups recognized by the Indian Government.
Indigenous peoples usually live-in forests, hills, valleys, and foothills, as well as their
social, economic, cultural, and political contributions to society.
3

The Didayi tribe is one of the 62 species of tribes living in Odisha. People of this
race live a simple life. In Odisha, the population is small. According to its standards and
conditions, the Government of India has declared Scheduled Tribes as the Scheduled
Tribes in the number 13 of the Ordinary Tribes of Odisha. The Didayi aboriginal tribe
can be seen in the foothills and valleys of the hills from Kondakameru in the eastern part
of Malkangiri district in the southern part of Odisha. These tribes have been living in the
area since ancient times. They have a culture commitment to adapting to the
underdevelopment environment. The ancestral tribes are considered to be Proto-
Australoid.
4
The language they speak is considered to the part of the Austroasiatic
language. The Didayi tribe is known as the Scheduled Tribe and is found only in the

Chapter-I Introduction

2 | Page

southern part of the state of Odisha. This indigenous tribe is not found anywhere in India.
They are known as the simple and humble group of garlands of the Eastern Ghats of
India. They settled in all the hills, forests, plains valleys and fountain in the mountains,
from Kondakameru in the eastern mountains to the Balimela reservoir, and its
geographical structure is famous for its cultural environment and traditional knowledge.
Within their geographical boundaries, the green natural environment, the vast blue sky,
the water in the valleys, the roar of the springs, and the roar of the wild animals of the
forest could not touch the taste of modernity. Most of them are between the hills and the
breakaway regions, while the smallest population is the village. The environment there
is calm, pollution-free and greener. These are the natives of the area who introduce
themselves as Gantare.
5

The ‘Didayi’ community is one of the 62 indigenous ethnic groups and sub-tribes
living in Odisha. The people of this community live only in the Kudumulugumma and
Khairaput areas of Malkangiri district of Odisha. The area around Kudumulugumma and
the high hills Kondakameru, 5/6 km away, and the two sides of the hill and the valley
areas are their habitats. According to the 2011 censuses, their population could be as high
as 8000.
6
Usually, they are illiterate. It is their habit to live in a green environment
surrounded by forests. In the past, there were very few of them. The villages were mostly
inhabited by ten or fifteen families. Living standard were very poor. But since 1987, steps
have been taken by the Odisha government to improve them and set up an organization
called ‘Didayi Development Agency’ in the Kudumulugumma area. These institutions
are always striving for economic, social, and other developmental work. High quality
seeds, fertilizers, medicines, school house for children, textbooks, clothes, etc. are being
provided for work. Despite all this, their expectations have not improved. The Didayi,
who live in the valley, are not better than the Didayi at foot of the hill. They live in the
middle of the Kondakameru mountains and the basin of the Machhakunda river.
7
At least
39 Didayi villages are located on either side of the hill and near the reservoir. The villages
in the hills are 2000 to 3500 meters above sea level. Some villages are located in the
Machhkunda basin and some villages are located in the foothills of the Kondakameru
mountains. The Machhkunda river flows from east to west. The villages of Patraput,
Kenduguda, Bhojaguda, Amilibeda, Suripada, Ramguda and Konengi are very hot. But
Winter weather is very comfortable here. The villages on the hill are Suripada,

Chapter-I Introduction

3 | Page

Damadarbeda, Gangapada, and Naringajhola. Very few people live in these villages.
Their standard of living is much better than that of the people at the foot of the villages.
The villages at the foot of the hill are Muduliguda, Oringi, Purunagumma, and
Chilipadar. All of these villages or residents here enjoy more happiness than others.
Government incentives have improved their livelihoods with the benefits of farming.
Mainly, the construction methods of the house in the villages located at the two
of the hills are different. The gap between the house is high. The house looks exactly like
they used to do, but now they live together. So, they have no choice but to cultivate padu.
8

1.3 The Tribes of India
India is one such country where there is a brotherhood of unity in diversity. There
are many linguists and different religions, caste, traditions, food, drink and geographical
boundaries, and there is a sense of unity. The country is made up of 28 states and nine
union territories. The country is rich in a variety of natural resources as well as human
resources. India is said to be a tribal-dominated state. There are many different tribes
living in different states. According to the 2011 census, 10.42 crore people belong to
tribal groups. But only 8.6% of the country's population is tribal. There are more than
550 species of tribals in the country, and a number of plans are being made to improve
them. The government is working to identify 75 species of underdeveloped tribes in the
country, as well as their social, cultural and economic development. These 75 tribes have
been identified as the most underdeveloped and backward classes and have been included
in the Particularly Vulnerable Tribal Groups. Mizoram is the largest tribal state in India,
with 94.44% of the state's population. Which is known as the most tribal-dominated state
in the country (Map No. 1.1). Similarly, Uttar Pradesh is the lowest tribal state in the
country. Only 0.57% of the state's population are tribals.
9
Munda: Bhoomij, Birahor, Remo (Bonda), Gantah (Didayi), Gutb (Gadaba), Sora
(Saura), Gorum (Parenga), Khaidia, Juaanga, Santal, Ho, Mundari etc.
Dravidian: Gondi, Kui-Kanda, Kubhi-Kanda, Kisan, Koya, Olari, (Gadaba) Parji,
Pengu, Kuduk, (Oraon) etc.
Indian Arjya: Bathudi, Booyan, Kurmali, Saunti, Sadri, Kandhan, Aghria, Deshia,
Jharia, Halbi, Bharti, Matia, Bhunjia, etc.

Chapter-I Introduction

4 | Page

Map 1.1 : The map indicates Odisha state in India

Source: The map has prepared by scholar.
Note: The India map is representational for the universe of study of dissertation. Not to
be scaled.

Chapter-I Introduction

5 | Page

Table 1.1 : List of Particularly Vulnerable Tribal Groups in India
Sl.
No.
States/UTs No . of
PVTGs
Name of PVTGs
1 Tripura 1 Riangs
2 Manipur 1 Marram Nagas
3 Rajasthan 1 Sahrias
4 Uttar Pradesh 2 Buxas and Konaga
5 Karnataka 2 Konaga and Janukuruba
6 West Bengal 3 Totas, Lodhas and Birhor
7 Maharashtra 3 Maria G ond, Kolam and Katkaria
8 Andaman &
Nicobar
5 Great Andamanese, Shompens, Jarwas, Onges and
Sentineless
9 Kerala 5 Koraga, Cholanikyan, Kadar, Katunayakan,
Kurumba
10 Gujarat 5 Kotwalia, Kathodi , Padhar, Siddi and Kolgha
11 Tamil Nadu 6 Kattu, Naickans, Kotas, Kurunbas, Irutas, Panians
and Todas
12 Madhya
Pradesh
7 Abhuj Marias, Baigas, Bharias, Hill Korbas,
KamarsSaharias and Birhor
13 Bihar 12 Bodo Gadaba, Bondo Paroja, Chenchu,
DongriaKandha, Gutoba Gadaba, Khond Paroja,
Kolam, Konda Reddy, Kutia Kandha Savaras and
Parengi Paroja
14 Odisha 13 Didayi, Bonda, Birhor , Paudi Bhuyan, LanjiaSaora,
Hill Kharia, Mankirdia, Kutia Kandha, Dongaria
Kandha, Juanga, Chuktia Bhunjia, Lodha and Saora
No. of PVTGs 75
Source: Population Profile of Scheduled tribes in Odisha 1961-2001.
Among the tribals only seven tribes have been developed their scripts- they are
Santali (Alchik), Saura (Soran Samphenk), Ho (Waranchit), Kui (Kui script), Oraon
(Kuduk Toda) Mundari (Binihisir) Bhoomij (Bhoomij Anla), Of these, books are printed
in the Santali, Ho Osu language script. Literature written in other tribal languages are
published only in Roman, Devanagari Bangali, Telugu and Odia. The Santali language
has been included in Article VIII of the Constitution and has joined the mainstream.

Chapter-I Introduction

6 | Page

Regional differences in tribal languages lead to language differences. It is mainly self-
contained. The incoming word also makes a difference in the language. The Didayi
language is no exception. The upper Didayi (Bayapada-centred) language retains its
original form, while the lower Didayi (Oren-centric) language has a native infection. The
booklet focuses on Didayi as much as possible for the environment. However, the impact
of the lower Didayi has not been ruled out.
10
1.4 The Tribes of Odisha
Of the twenty-eight states and nine union territories in India, Odisha is one of the
leading states in the country. It has been recognized as a separate state since 1936 and is
inhabited by Odia-speaking people. Its regional language is Odia. It is geographically
different from other states in terms of its geographical structure. It is full of natural
resources as well as human resources.
There are many types of people living together in Odisha, as well as different
types of tribals. In addition to the general population in the state, people of all walks of
life are also living here. Since the country's independence, there have been 62 tribals
identified in the state, and most of them live in districts. Out of the total population of
Odisha, 9590756 people live in them, of which 8994967 people live in rural areas while
595789 people live in urban areas. According to the 2011 census, 22.8% of the total
population of Odisha is resident. Mayurbhanj is one of the most tribal districts in Odisha.
58.72% of the population is indigenous. Similarly, Puri is the district with the lowest
tribal population in Odisha. Where only 0.36% of the population is identified as residents
(Map No. 1.2).
Odisha ranks 10
th
in terms of tribal population. Santala and Kandha are the most
densely populated. The people who live here come together. Out of a total of 62
indigenous tribes in the state, only 13 have been identified by the government as
Particularly Vulnerable Tribal Groups (PVTGs). Of these, two tribals from Malkangiri
district have been included in the group. Those tribes were Didayi and Bonda. The tribe
has a very small population and prefers to live in hills and foothills. However, the Didayi
population is divided into three parts: the plains, the hills, and the breakaway regions.

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Map 1.2 : The map indicates Malkangiri district in Odisha.

Source: The map has prepared by scholar.
Note: The Odisha map is representational for the universe of study of dissertation. Not
to be scaled.
1.5 A Profile of Malkangiri District
The Malkangiri district is a bordering district of state of the Odisha. The district
is bordered by three states, Chhattishgarh, Telengana and Andhra Pradesh (Map No.1.1).
The district headquarters is Malkangiri. When Odisha was recognized as a state in 1936,
it was considered a Taluk in the Nawarangpur sub-division of Malkangiri of the Koraput
district.
11
In 1962, Koraput became a sub-division of the district. It is now known as a
separate district on October 2, 1992 by the Government of Odisha, -DRC 36/1992-
49237/R separated from Koraput on 01.01.1992 and divided into four districts viz.-
Koraput, Malkangiri, Nawarangpur, and Rayagada (Odisha District Gazetteers
Malkangiri). It is well known for its natural resources, climate, art, culture, traditions and

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indigenous lifestyles. As of the 2001 census, there were 5, 04,198 people in the district.
Of those, 57.43% had a population of just ST population. According to the 2011 census,
that figure has risen to 57.85%. The literacy rate in the district was the lowest, at 30.53%
in 2001 from 18.96% in 2011 to 49.49%.
12

Map 1.3 : The map indicates seven blocks in Malkangiri district.

Source: The map has prepared by the scholar.
Note: The Malkangiri district map is representational for the universe of study of
dissertation. Not to be scaled.
Through Malkangiri, the latitudes have gone from 17° 45’N to 18° 40’N latitudes
81° 10’E. It is 641 feet above sea level, while the district is in the southwest corner of
the state. Koraput district is on the north side of the district while Vishakapattnam and
East Godabari districts of Andhra Pradesh are on the south. Similarly, in the west, the
district of Sukma in the state of Chhattishgarh is bordering Malkangiri district. The
district has 5791 sq. kms is 137 kms from north to south and 76 kms from west to west.
13

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Table 1.2 : The Administrative setup of the district: Malkangiri
1 District Headquarter Malkangiri
2 Sub-Division (01) Malkangiri
3 Tahasils (07) Malkangiri, Kalim ela, Chitrakonda, Motu, Mathili,
Kudumulugmma, Khairaput
4 Blocks (07) Malkangiri, Kalimela, Podia, Korukonda,
Kudumulugumma, Khairaput, Mathili
5 Towns (04) Malkangiri, Balimela, Chitrakonda, Kalimela
6 Municipalities (01) Malkangiri
7 NACs Balimela
8 Police stations (12) Malkangiri, Podia, Kalimela, MV-79, Mathili, Motu,
Enegy PS (Malkangiri), Chitrakonda, Orkel,
Mudulipada, Malkangiri, Papermetla
9 Gram Panchayats 108
10 Assembly
Constituencies (02)
Malkangiri, Chitrakonda
11 Parliamentary
Constituency
It is a part of Nawarangpur Lokasabha Constituency
Source: Odisha District Gazetteers, Malkangiri district, 2011 .
1.6 Brief study of Khairaput and Kudumulugumma blocks
Malkangiri has a total of seven blocks, viz., Malkangiri, Mathili, Khairaput,
Kudumulugumma, Korukonda, Kalimela and Padia. Of the seven blocks, the current
scholar has placed two blocks for study, as Kudumulugumma and Khairaput are the only
two blocks inhabited by the people of the Didayi tribe. They do not live anywhere other
than these two blocks. The two villages under Rasabeda panchayat in the Khairaput
block, Muduliguda and Oringi, have been identified as study villages by the scholars.
Similarly, two villages of Kudumulugumma Panchayat in three villages of
Kudumulugumma block namely Purunagumma and Chilipadar are included in the study
and four villages of Nakamamudi Panchayat are Kanengi, Nilapari, Damadarbeda and
Bayapada. Similarly, four villages in the Andrapali gram panchayat, Arapadar, Jantri,
Sanyasiguda and Dabuguda in the breakaway region, have been included in the study.
The map below shows (Map No. 1.4) the blocks, panchayats, and villages in the study.

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Map 1.4 : The map indicates 12 villages included in the study in two blocks.

Source: The map has made by scholar.
Note: The blocks map are representational for the universe of study of dissertation. Not
to be scaled.
1.7 Tribal Development
The District of Malkangiri is a tribal-dominated area of Odisha. According to the
2011 census, 57.8% of the population is indigenous. In the rural areas of the district, their
population is 98.22%. These tribes are socially and economically backward. To improve
the situation, various development programs have been lunched to improve rural
infrastructure, conserve, natural resources, protect and income. Various approaches have
already been taken for the development of the tribals, special multi-tribal development

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block agencies, and so on. According to planning sources, ITDA is functioning as a nodal
agency.
14
Strategies for the development of indigenous peoples mainly include
educational development, skills development, land segregation, money control, and the
protection of indigenous peoples from exploitation. Social attention is being paid by the
district administration to women’s empowerment and forest rights.
15

1.8 Development of Primitive Tribal Group
The two tribes, Bonda and Didayi from Malkangiri, are included in the Primitive
Tribal Groups. The group is now considered Particularly Vulnerable Tribal Groups
PVTGs. Two Development Agencies have been set up for the betterment of this tribe.
Such as the BDA for Bonda in 1976 and the DDA for Didayi in 1986. These include 29
Bonda villages in Khairput and 37 Didayi villages in Kudumulugumma and Khairaput
block by the Government Welfare Department, Government of Odisha. The main
purpose of the agency is to implement the scheme and develop the socio-economic
situation of these tribes.
16

1.9 Identity of Didayi
They believe that the tribe did not have the name Didayi in ancient times. Over
time, they have developed a business relationship with people of other groups, with some
suggesting that the Odia and Non-Odia people living around them have named him the
Didai Tribe. In the past they used to call themselves Gantahre (Figure 1). According to
Didayi village chiefs and elders, the word comes from the way he cultivates.
17
The
geographical location of the area where they live have shown to be difficult to cultivate.
The word ‘Gantah’ comes from the Padu cultivation. Gantah means those excellent in
Padu cultivation. At present, the word Gantah is rarely used, as the name of the
government has been changed from Gantah to ‘Didai’ and Didayi to ‘Didayi’. Now they
consider themselves the Didayi tribe. The Didayi name change has come in contact with
the Odia people and the Diday is in the foothills are slowly changing, but in the case of
the Didayis living in the hills and in the isolated areas it has not changed much. Without
using the word Gantah, they identify themselves as the Didayi indigenous tribe of the
hills or forests.
18

Although the tribals living in Odisha have their own inscriptions, the Didayi tribe
has no inscriptions, but they have a special language. According to this language, they

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are known as the ‘Gantare’ or ‘Didayi’. The language they speak is called ‘Gantasa’. The
language they speak is considered to belong to the Munda group. Didayi’s place within
the large group in terms of hereditary and traditional relationships is illustrated in the
following chart. To hear this language, the language is sweet and simple. The sound is
as bizarre as rich in terms of sound. It does not have its own script or written literature,
but it is full of a lot of oral literature, stories and rhymes. The Didayi language is found
to be compatible with the language of the Banda, Gadaba, Saura, Juanga and Khairia.
19

1.10 Mythology about the origin of the Didayi:
Although the Didayi tribes is an ancient tribe, it has two beautiful stories about
their origins. The mystery of the Didayis is not written in any script. No matter how
many scholars have included it in their books, it has not really been described or
collected. How these indigenous peoples came to be, when their origins and their
language originated, is still a mystery to all scholars. Some scholars do not even the right
arguments in their books. Studies have shown that the origins of this tribe seem to be
consistent with two stories. Although these are not rational, they still believe it.
20

According to them, five to six generations ago, the two brothers lived in the same
mountain. One day they woke up and decided too apart. Then they lived as one Didayi
and another as Banda. He was a settler in the vicinity of Kondakameru and in the foothills
of the hills, and as a Banda he settled in the Banda hills.

Another story reveals that there was nothing in the past where they lived. Only
water was submerged in all directions. There was only a gap over the head, and only the
stars shone brightly. There was a hill in the middle of the water. Inside the cave of that
mountain, the God Ista created to brother and sister. They became brothers and sisters
and lived together for many years. God wanted to set up a settlement there. He created a
variety of animals, birds, insects, moths, trees, vines, hills, mountains and waterfalls etc.
They grew up after many years together. One day he thought that his creation would be
ruined, so he came up with a solution. One morning, the two were sent on a separate
road. But they could not return. And a few years later, when God joined them, the two
could not recognize. By then they had grown up. They were both married. A lot of babies
were born to them. Some of them became known as Didayi, Banda, Parenga and Gadaba.
Those who came to Gadaba and Parenga came to the plains of the hill and stayed there.
Those who were Didayi and Banda stayed on the hill and at the foot of the hill. One day,

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Didayi and Banda got into a fight. They wanted to be apart. Those who became Banda
went to the Banda hills, and those who became Didayi lived in the vicinity of the
Kondakameru hills and went to the foothills of the hills. Such was the mystery of the
Didayis.
21

1.11 Review of Literatures
Earlier, some scholars had published books on indigenous people in Odisha. The
study found that some books were written by the government than scholars. The lifestyles
of the 62 types of tribes in Odisha are not clearly seen by any scholars. Although there
are 62 types of tribes in Odisha, there are 13 indigenous tribes here. Which is considered
to be the most underdeveloped tribe by the Government of India. Of the most
underdeveloped tribes in India, Odisha has the highest 13. Of these 13 tribes, Didayi is
also an undeveloped tribe. Which is housed in PVTGs by the Government of India. No
scholar has fully investigated the rise of this tribe. The following is a list of our most
popular works, including books, poems, reviews, records, reports and previous works.
22

Dambru Sisa has written a book which name is 'The Didayi', Tribe's Cultural
Contours and heritage, 2020. In this book, the author beautifully presents Didayi, one of
the most underdeveloped tribes of Malkangiri district. Here he describes how the culture
of this tribe is disappearing day by day, describes how the cultural way of life is going
on, and how beautiful his economic life, his religious way of life, is beautifully presented.
But did not show how the Didai's socio-culture is improving, creating opportunities for
a new study.
23

Nadeem Hasnain wrote the 7th revised, Expanded and Updated Edition book in
2019 called ‘Tribal India’, Here he presents a number of important issues, including the
social values of the tribals throughout India, as well as the marital life and political
ideology of the tribals. And here he has not commented on the indigenous people of
Odisha, Didayi. As a result, a new dimension of social and cultural studies is emerging
for today's scholars.
24

A. B. Hota, S. C. Mohanty, and B. N. Mohanty have edited a book in 2018, the
book name is 'Demographic Profile of Scheduled Tribes in Odisha (1961-2011). This
book provides a comprehensive overview of the demographics of the tribes of Odisha
from 1961 to 2011. In addition, some of their most important aspects have been

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14 | Page

addressed. It also highlights their population, major occupations, and festivals religions.
But no cultural information has been presented about the Didayi tribe. As a result, a new
study pathway has been found for scholars.
25

A book by Kumar Das was published in 2017 entitled ‘Travesty of Tribal
Development’. This book describes some of the 62 indigenous peoples in Odisha. This
book beautifully describes how much the tribal areas have improved. He also mentioned
the Didayi and Bonda tribes in Malkangiri district, but the author did not pay much
attention to them, which could lead to a new study for current scholars.
26

Charula Mukharjea wrote a book in 2017 called ‘The Santals’. This book presents
the social life style of the tribals of Mayurbhanja district in Odisha and their journey of
life. In this book, the people of the Santali tribe live in the northeastern districts of Odisha.
Which is mentioned in this book. The tribe lives in some other districts of Odisha,
including Mayurbhanj district. Here the author presents in the book some of the main
topics of their lifestyle, economic, religious, etc.
27

N. K. Behura and Nilakantha Panigrahi jointly published a book in 2017. Which
is called ‘Tribals and the Indian Constitution’. This book outlines what are the policy
rules for Indigenous people in India. In the book, the authors outline how Indigenous
peoples should be aware of their constitutions, and some of the most important principles
for their benefit. Which, of course, made the video an overnight sensation.
28

A.B. Hota and S.C. Mohanty has edited Particularly Vulnerable Tribal Groups
(PVTGs) of Odisha. Volume 1, (Ethnography), the book published by the government of
SCSTRTI department in 2015. Two authors, P.K Mohapatra has written, Didayi; A Hill
tribe of Orissa’, and S.C. Mohanty’s ‘The Didayi: A Picturesque tribe of Odisha Didayi
Women of Malkangiri District of Odisha’ writes about the Didayi tribe and also about
all the PVTGs in Odisha.
29

Nupur Tiwari published a book in 2016 entitled ‘Tribal Self-Governance, PESA
and Its Implementation’. In this book, the author describes the PESA Act. The act was
introduced in India in 1996. Here is how the PESA Act is currently being implemented
in rural India. Here's how Tribal Self-Governance succeeds in implementing the PESA
Act. This book outlines how the PESA Act plays a role in the betterment of the tribes.

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Here the author accurately describes how the PESA act contributes to the sustainable
development or transformation of indigenous peoples.
30
B. Dakshayani and M. R. Gangadhar jointly published a book in 2016 titled
‘Child Development Among the Scheduled Tribes of India’. Two authors have
mentioned children in this book. Indigenous children in India are trying to show how
they are improving. It also outlines what steps have been taken to improve the lives of
indigenous children. But the tribal children of Odisha are not mentioned here. As a result,
current scholars have the opportunity to learn new things.
31

S. N. Chaudhary published a book in 2015 entitled "Tribal Women Yesterday,
Today and Tomorrow". The author has given a lot of importance to women in this book.
It also shows how indigenous women were making a living, as well as how they are doing
now. Here's how to make it happen in the future. It also mentions women in some states
of India and includes women in Odisha. But there were women from underdeveloped
tribes in Malkangiri district, but they were not discussed. As a result, current scholars
have the opportunity to learn new things.
32

Bedabati Mohanty and Trilochan Tripathy both published a book in 2015 entitled
‘Tribal Women Livelihood and Development Strategies’. In this book, the author
describes women, including women. Here's how women in rural Odisha devote
themselves to their livelihoods. Here's how to keep up the good content. Most
importantly, underserved women are given more importance here. Similarly, there are
two undeveloped tribes in Malkangiri district in Odisha, but they are not mentioned in
the book, which provides an opportunity for new scholars to study now.
33

S. K. Singh published a book in 2015 titled ‘Tribal Movements in India, Vol. 2.
This book describes the movements carried out by the tribals in different states of India.
Some of the states in southern India and central India are described here as their tribal
movements. This book outlines all the movements that have taken place since the
country's independence. It also mentions the major movements in India and the various
tribal movements in Odisha. But the ‘Mathili’ movement in Malkangiri district is not
mentioned. As a result, current scholars have the opportunity to study all of this.
34

SCSTRTI, ‘Didayi Lok Sahitya’ written in Odia by the Government of Odisha
on 26
th
January 2015. The book presents folk literature on the Didayi indigenous

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literature in Malkangiri in detail. The various types of folk literature collected in the book
have been liberated from their mouths. As a result, there is a new way of finding out for
current scholars.
35

A. B. Hota and S. C. Mohanty’s edited book published in 2015 by the Particularly
Vulnerable Tribal Groups (PVTGs) of Odisha, Volume II, (Change and Development,
SCSTRTI), author S. C. Mohanty’s ‘Didayi and their Development’ and K. K.
Mohanty’s ‘The Didayi Development Perception’, details of the development of the
Didayi tribe and how other tribes are improving. There is no mention of language and
cultural process.
36

Kamal K Mishra and N K Das both co-authored a book in 2014 entitled ‘Dissent
Discrimination and Dispossession, Tribal Movements in Contemporary India’. In this
book, the author presents a variety of movements in India. Indigenous discrimination is
often presented here. It describes how the tribal movement took place among the various
movements in India. Some of the tribals of Odisha are also presented here. But the Didayi
tribe is not mentioned here. As a result, current scholars have the opportunity to learn
new things.
37

Krishna Kumar Mohanti and Profullo Chandro Mohapatro have co-authored a
book where Pryarimohan Mahapatra is the chief editor. It was published in 2014. Since
Didayi is an indigenous tribe and has included this tribe in the Particularly Vulnerable
Tribal Group, the government has been making continuous efforts to improve all aspects
of this tribe. The sustainable development of the tribes is discussed here, but their
economic, cultural aspects are not highlighted. As a result, modern scholars are finding
new ways to learn about that tribe.
38

Nirmala Kumar Bose has written a book in 2014, which name is ‘Tribal Life in
India’. In this book, he introduces some of the major tribals in India. Here is a brief look
at some of the ways in which indigenous peoples live. However, he did not comment on
the status of tribals in Odisha. In this book, he describes the way of life of the aboriginal
people, but does not present his cultural background, thus creating a new study
opportunity for the current scholar.
39

A book by Charulal Mukharjia has been published in the year titled ‘The Santals’.
Charulal Mukharji wrote a book in 2014 called ‘The Santals’. Santal is a tribal group in

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17 | Page

Odisha. While these tribals now live-in different parts of Odisha, the author only
mentions them in books about Santali in Mayurbhanj district. Here he discusses the
lifestyle of the Santals, socio-cultural, economic, political and religious. The two most
indigenous tribes in the Malkangiri district, Didayi and Bonda, are not mentioned, so that
the present scholar has had the opportunity to study them.
40

Vinay Kumar Nulkar and M. K. Muthumani both published a book in 2014 titled
‘Scheduled Caste and Scheduled Tribes in India’. In this book, the author mentions two
tribals and scheduled castes. Here he describes in detail the tribal and scheduled castes
in different states of India. The book shows how these people are living their lives here.
But the tribal and scheduled castes in Odisha have not been discussed. As a result, current
scholars have the opportunity to pursue a new study.
41

The Scheduled Caste and Scheduled Tribes Research and Training Institute
(SCSTRTI) Bhubaneswar has published a small book for the betterment of the Didayi
tribe in 2009 called ‘Didayi’. There, the policy of the Didayi tribe is briefly described as
a day-to-day lifestyle. None of their origins are discussed here. As a result, current
scholars are being given new opportunities to study the subject.
42

Gopinanth Pradhan, SCSTRTI, Volume 54, Number 1 and 2 ‘Adivasi’ published
by the Government of Odisha wrote, ‘Status of Didayi Women of Malkanagiri District’.
In this book, the author beautifully presents how the Didayis women in Malkangiri
district are playing a role in society for the betterment of their families. In this book, he
does not present important aspects of social, political, and economic aspects in this book,
which pave the way for new studies for current scholars.
43

A book by R. M. Mallick was published in 2013 entitled ‘Tribal Livelihood Food
security and Poverty in India’. In this book, the author discusses the life and work style
of different tribes of India. This book beautifully depicts how the tribes in India live and
how they live their lives. The author also mentions how they are living below the poverty
line. But there is no mention of any of the tribals in Odisha. As a result, there is now a
new opportunity for scholars to study the Didayi tribe in Odisha.
44

A book by Laney Lobo and Jayesh Shah was published in 2017 entitled "Forests
and Tribal Livelihood Changing Behaviours and Attitudes". In this book, a foreign writer
describes how indigenous peoples live in the forest in his life. How they make a living is

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18 | Page

well illustrated here. The book describes how they behave and how they support their
families while living in the forest. But the book does not mention any tribal people in
India. As a result, current scholars have found a way to conduct a new study.
45

K. K. Mishra has chief editor of ‘Particularly Vulnerable Tribal Group in India’.
This book has published in 2016. A writer Mr. Krishna Mandal has written an article,
‘The Gnatare or Didayi of Odisha’, here the author describes in detail the Didayi
aboriginal tribe, but beautifully describes the origins of the tribe in his article. Here the
meaning of ‘Gnatare’ is well understood and shows a bit about the development of the
tribe. But he did not present this article in any of his social and cultural contexts.
46

SCSTRTI, Government of Odisha published a book in 2014 entitled ‘Statistical
Hand book of Tribal Sub Plan (TSP) Blocks in Odisha’. This book describes in detail the
lifestyle of the tribals in the district where the Tribal Sub Plan is underway. Each block
of the district is also included in the study. But not much has been said about the Didayi
tribe. As a result, current scholars have the opportunity to study them.
47

Biswarmay Pati published a book in 2013 titled ‘Adivasi in Colonial India,
Survival, Resistance and Negotiation’ This book shows how the Indians of India lived
during the British rule. In addition, the book also describes how Indigenous peoples
living in India lived during the British rule. It also describes how the aboriginal people
understood the British during his reign. There is no mention of any tribe, nor is there any
mention of the tribe in Odisha. As a result, current scholars have the opportunity to study
a new direction.
48

A book by Chitrasen Pasayat was published in 2013 entitled Tribal Culture
History and Society. This book discusses many important aspects, such as the history of
the indigenous peoples of India, their cultural heritage, as well as many of their aspects
or topics. But there is no mention of the Didayi tribe here. Which, of course, made the
video an overnight sensation.
49

L.P. Vidyarthi and Binay Kumar Rai has written a book, ‘Tribal Culture of India’.
They discussed here about the social, political, religious life in this book. Here they
beautifully describe the way of life and thoughts of the tribals and discuss the racial
discrimination of the various tribes in India. He does not mention any tribe in Odisha in
his book. It is a golden opportunity for current scholars to do new research.
50

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Special Development Council, Malkangiri has published, (Trilingual) Language
teaching booklet focuses on language improvement. In this book, a different kind of book
has been created to improve the language of the Didayi tribe so that the Didayi language
can be improved and the spread of the Odia and Hindi languages can be promoted. This
book focuses only on the language of the tribes. Other than that, the book doesn't mention
anything else. Which, of course, made the video an overnight sensation.
51

By the Planning Commission Government of India have sponsored, ‘Case Study
of Didayi’ A primitive tribal group of Malkangiri district of Orissa’ This book has
prepared by Council of Analytical Tribal studies’ (COATS), Koraput. This book is
describing about the development of Didayi tribe, here the writer has given priority for
health care development and they have described with logically way.
52

The ‘Tribes of Orissa’, prepared by the Scheduled Caste and Scheduled Tribes of
the Government of Odisha, was published in 2004. Here is a list of the various tribes of
Odisha and author B. Chowdhury describes the Didayi tribe. In this book, the author
provides a comprehensive overview of the Didayi tribal way of life, highlighting many
aspects of his life, including his marital life, social life, financial situation, political
participation, and many other important aspects.
53

A book by K. Padma was published in 2011 entitled 'Globalization Tribals and
Gender'. The book focuses on how the indigenous writers are moving in a new direction
as a result of globalization. The author beautifully presents the role of both men and
women here for the globalization of indigenous peoples. None of the tribes are described
in detail here. It is here that the book is applicable to all, so that scholars can have the
opportunity to study the socio-cultural development of the Didayis tribe.
54

Odisha Government Journal of Scheduled Caste and Scheduled Tribes, ‘Adivasi’
Volume 52. Number 1 and 2 has published on June and December in year of 2011. Here
writer Nilakanta Panigrahi has written a topic, ‘Health care services among the tribal
communities of Malkangiri district: An Empirical study’ He has described her regarding
the health condition otherwise he did not mention others topic.
55

A. B. Hota, Florenua Bora and Kalpana Patnaik, together with the three,
published a book in 2010 entitled "Dimensions of Tribal Education in Orissa". Together,
the three authors point out the current state of education for tribals in Odisha. They

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generally mention the spread and education of all tribals. Some of the 62 types of tribals
in Odisha are selected here. But the Didayis are not mentioned here. By doing so, current
scholars have the opportunity to study new ones.
56

Anita Srivastava Majhi has written a book in 2010 titled ‘Tribal Culture,
Continuity and Changes’, A Study of Bhils in Rajasthan. In the book, the author gives a
detailed account of the Bhils, a major public body in the state of Rajasthan. This book is
usually based on the culture of that tribe. The emphasis is on his attire. What has kept
their traditions alive so far and what is on the verge of extinction.
57

Piers Gibbon published a book in 2010, entitled "Tribal Endangered People of
the World," In his book, he describes in detail the endangered indigenous peoples of the
world. It also features books by some of the most endangered tribes in India. But there is
no mention of any tribe in the state of Odisha. While the two tribes of Malkangiri district,
Didayi and Bonda, have a low population, they have not been able to find a place here,
so the current scholar has the opportunity to study a new tribe.
58

Professor Dr. Akhil Bihari Hota, Dr. Pramod Kumar Parida and Paramananda
Pattel co-authored and Odia book in 2010, entitled ‘Odishara Pramukha Janajatinkra
Khadyaruchi Abon Khadyabhyasa’, which describes the food of some tribes and briefly
describes the food of the Didai tribe. In addition, in this book, the author does not pay
much attention to any other aspect of the Didayi tribe. As a result, today's scholars have
the opportunity to study their socio-cultural background.
59

A book by A. B. Ota was published in 2010 entitled ‘Development Project and
Displaced Tribal: An Empirical Study’. In this book, the author reveals about the various
tribes of Odisha. He spoke in support of the US Alliance, but said that maintaining some
independence was important. In addition, some of the main tribal people displaced by
the government have shown how their lifestyles are going after their displacement. The
book does not mention the socio-cultural status of the displaced tribals. As a result,
today's scholars have the opportunity to study those indigenous peoples.
60

A. B. Ota published a book in 2009 entitled ‘Development Induced Displacement
and the Tribals’. In this book, the author tries to show how the indigenous people are
moving forward in a better way after being displaced. The book does not mention the
main tribals, but does mention the Didayi tribe. The Didayi tribe was also displaced by

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the government between 1971 and 1981. Since there is no mention of Didayis here,
scholars have the opportunity to study the new.
61

A.B. Hota and B.N Mohanty have edited a book 'ITDA' which has published in
2009. In this book, they give a good overview of the 13 underdeveloped tribes in Odisha.
The Didayi tribe is one of the 13 tribes of the PVTGs. In the book, he presents the various
data of the Didayi, as well as some of the necessary data, such as their geographical
boundaries and population, from 1991 to 2001. Here, too, ITDA has outlined
developmental programs. But did not present the social issues of the Didayi. As a result,
current scholars have the opportunity to learn new things.
62

B. B. Mohanty and S. C. Mohanty jointly published a book in 2009 entitled
‘Tribal Customs and traditions, an anthropological Study of Bonda, Kutia Kandha and
Langia Saora Tribes of Orissa’. The book details the major tribes belonging to the three
Particularly Vulnerable Tribal Groups in Odisha, Kutia Kandha, Langia Saora and
Bonda. He mentioned the traditional costumes, food, and drink of these tribes. Although
Didayi is an indigenous tribe, he is not mentioned here.
63

The book ‘Indigenous People of Orissa’ by Dr. Satyendra Patnaik was published
in 2008. This article describes the cultural traditions of the "Didayi tribe", the daily diet,
the costumes, the costumes, and the way in which his life was spent at that time. He
described the Didayis culture, but did not elaborate. As a result, today's scholars have the
opportunity to learn about that tribe.
64

A book by H. C. Upreti was published in 2007 entitled 'Indian Tribes, then and
now'. In this book, the author mentions the tribes of India. Here is a look at some of the
different types of tribes. This book gives a good account of how the tribes lived in the
past and how the tribes lived after independence or now. However, this book does not
mention the tribals or tribes in Odisha. As a result, today's scholars have the opportunity
to study the tribes of Odisha.
65

SCSTRTI, Government of Odisha published a book in 2006 entitled 'The Kandha
of Orissa'. It mentions many sub-Kandhas of the Kandha tribe, as well as all the Kandha
tribes of the Kandha tribe. This book mentions the Kandha tribe of Odisha. Many aspects
of the lifestyle of the people of this tribe, including socio-cultural, political, geographical,

Chapter-I Introduction

22 | Page

religious, are listed here. Similarly, the tribe is divided into different types, but the author
describes it in detail. Present-day scholars have the opportunity to learn new things.
66

A book by Christian Roy was published in 2005, entitled 'Traditional Festivals a
Multicultural Encyclopaedia, Vol. 2, M-Z. In this book, the author discusses the festivals
of the indigenous peoples of India, as well as the festivals of some of the most indigenous
tribes. Although there are many tribals in Odisha, there are no tribals in this book. As a
result, there is a new direction for current scholars to study these tribes.
67

Nityananda Patnaik has published a book which name is Primitive Tribes of
Orissa in 2005. He has covered many tribals life situation and their life-cycle. He has
also covered regarding Didayi tribe of Malkangiri district. This book discusses the tribals
in Odisha. Some of the major indigenous peoples are based on their lifestyles, while their
economic development, social life, religious beliefs, and life cycle are more important.
Here Didayi discussed the tribe but their lifestyle was not given priority.
68

A. K. Kalla and P. C. Joshi co-authored a book in 2004 called Tribal Health and
Medicines. In this book, the author mentions a variety of traditional medicines used by
Indigenous peoples of India. In this book, however, out of the 62 types of tribals in
Odisha, the tribals do not mention the traditional medicines used. As a result, the current
scholar has the opportunity to study the tribals of the Malkangiri district.
69

Bhagyalaxmi Mahapatra has written a book, which name is ‘Development of a
Primitive Tribe’ in 2004. In this book he explores many aspects of the Didayi tribe, such
as the way of life of the Didayis, the method of building the house, their mythology, the
variety of traditional foods, the economic system, the traditional political system, the
religious way of life, as well as the Didayi Development Agency. Presented in the book.
But in his book, Didayis does not present much about the socio-cultural background of
the Didayis. So that current scholars have the opportunity to study.
70

A book by Haridai R. Yadav was published in 2004, entitled 'Village Information
System'. This book discusses various government-run development programs. Here is a
brief overview of some of the programs that are being carried out in rural areas. No rural
areas of Odisha are presented here, so that the current scholar has a new opportunity to
study the Didayi tribe in Malkangiri district in Odisha and his rural areas.
71

SCSTRTI published a book in 1996 entitled ‘Development Handbook for the
Bondo of Bondo Development Agency area, Mudulipada, Malkangiri District, an action

Chapter-I Introduction

23 | Page

plan based on Techno-economic Survey’. The book deals with the Bonda tribe of
Malkangiri district in Odisha. It shows how much the Bonda tribe has improved and how
much this tribe is changing by the Bonda Development Agency. There is no mention of
the Didayi tribe in this book. That is why today’s scholars have the opportunity to study
the Didayi tribe.
72

Research by previous scholars will be a source of new light for new scholars. The
work they have left behind will now be a new way for scholars and a way to make their
live more beautiful. In some cases, even simple researches-based on location, time, and
container may not work well. Since previous research has not been completed or
extensive by scholars, it is likely to be completed by current scholars. In some cases, the
former scholars did not have the strength to do so financially, physically or mentally, so
that they could not do anything that would be a good shine for the next scholar.
1.12 Research Problems
When the current research work was started by the current author, he was facing
a lot of problems. All the books that have been written before have not been done
according to the place, time and vessel of that time. If you think about it, you feel inferior.
Previous research has shown that the Didayi tribe is an improved program for the tribe,
but has not been able to do so as needed. Data collection by government and private
organizations at various levels has not been carried out properly. Judging by the
geographical boundaries of the Didayi tribe, it is found that written books or magazines
did not attract as much readership. Previously published books did not collect any details
on their pages. Books by various authors and editors do not shed much light on the social
and cultural heritage of the Didayi tribe. Today, there is a need for in-depth social and
cultural studies for the Didayi tribe. Therefore, the current researcher or scientist has
taken up the task of researching the problem that has arisen at the social and cultural
level.
We have to deal with some research-based problems while doing some research
for the systematic writing of the proposed research work. That are listed below.
 Previous studies on the Didayi tribe have not been given full prominence.
 Although 72 years have passed since the country became independent, it is still
unable to improve socially and culturally.

Chapter-I Introduction

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 The cultural beauty of the Didayi tribe has not been preserved by former writers or
scholars.
 No former scholar has signalled that there is a problem with coming to contact with
the tribals at the bottom and losing their social tradition and customs.
 Not all the books and magazines that have been reviewed in the past have come up
with accurate or reasonable information.
 Research reports from previous scholars are not enough information for current scholars.
1.13 Scope of the Study
After India’s independence, the country’s social, economic and cultural standard
were found to be weak. In the post-independence period, various developmental
activities were carried out within the country. During this time many steps were taken
for the overall development of the tribal areas. Despite all efforts, some tribal groups are
living at different stages of social, cultural and economic standards. Indigenous peoples
are said to be in the lowest backward and in the lowest socio-cultural spheres. Although
there are 75 indigenous tribes in India, Odisha has more indigenous tribes than any other
state. While Odisha has 13 indigenous tribes, Didayi is considered to be another
backward indigenous tribe. In 1986, a Didayi Development Agency was established in
Kudumulugumma, the ex-panchayat Samiti in Malkangiri district, for the development
of the Didayi tribe. Although 33 years have passed since the founding of the Didayi
Development Agency, the group is seen as an exception to social, cultural and economic
development. The study shows that the development of this tribe is slower than the tribals
in Odisha. The general purpose of this study is to see how much the Micro Project Didayi
Development Agency, formed for the betterment of the Didayi tribe.
1.14 Objective of the Study
Although there are 62 species of aboriginal tribes in Odisha, only 13 tribes have
been recognized by the government. These 13 indigenous tribes are included in the
PVTGs. This group is considered extremely underdeveloped. Although Malkangiri
district is not far behind in terms of development, it is rich in natural resources, cultural
life and linguistic diversity. The environment here, the way of life of the people, their
costumes, their language, their festivals, etc., are no less than that of the rich. Previously
written books were not given much importance by scholars. Although seven decades
have passed since the independence of the Malkangiri district, there has been very little

Chapter-I Introduction

25 | Page

change in the indigenous population of Didayi. The Didayi tribe is not developing the
same as the other tribes. Locals say that governments are not going to improve.
As we have already discussed, the scholars who have research mentioned in their
book Didayis in the field of social and cultural development but not all in detail. In other
words, little has been done by the government or the private sector, but they have not
been mentioned in the social and cultural spheres.
 The purpose of the present dissertation is to understand the Didayi tribe and to
examine their progress.
 The main purpose of the current study is to conduct a comprehensive survey and
study of the proposed tribal group.
 Another purpose of the dissertation was to highlight the impact of the cultural
transformation of the Didayi tribe on society.
 To understand the socio-cultural life of the Didayi tribe in the present context of
the society.
 To find out the alternate strategy to fulfil the expectations of Didayi.
 Although seven decades have passed since independence, the main goals of this
study are to explain why the Didayi tribe has a low population, low education, and
no improvement in government efforts.
1.15 Hypothesis
The present scholar has taken a point for testing hypothesis which is given below.
 There is no significance difference between plain and hill Didayis in culture,
economy, health, education, communication, politics, religious and government
development.
1.16 Methodology
Both primary and secondary sources are used in the current dissertation article.
Preliminary data are collected from a variety of original sources, Odia newspapers,
Survey reports from the account of the respondent’s hearings through interview methods
during the field survey of practical observational tests. Present scholar has used both
qualitative and quantitative research methods to collect data. Such as field studies,
personal interview, schedules and photographs. A through survey has been conducted

Chapter-I Introduction

26 | Page

with a comprehensive data collection for the socio-cultural development of the Didayi
tribe. During the study, he went to the area and worked with the general public to conduct
detailed discussions, private discussions, family discussions, discussions with the
villagers also discussed with Didayi Development Agency (DDA) officer. The audio and
video recordings have been collected in detail in consultation with the general population
of the Didayi tribe areas, such as the pains, the hilly areas and the breakaway regions.
Secondary source collection also includes library visits, KISS library, KIIT
National library, State Tribal Museum of Odisha, Adibasi Mela, State Museum,
Ravenshaw university, Utkal university, Harekrushna Mahatab library etc. and some
information also has collected from internet. The following steps have been taken in the
preparation of the proposed research work. After collecting all the data, most of the data
collected has been avoided to ensure that the work is true. All the information is
categorized according to the requirements and facilities of this dissertation. All the
information collected has been verified and the required information has been used.
1.17 Significance of the Study
The significance of this study is that all of the 62 types of tribals in Odisha have
been preserved because of the differences in the arts, culture, traditions and traditional
policies of the Didayi indigenous tribe in Malkangiri compared to other tribals. All of
these social norms, rules and policies of the tribe are an integral part of the betterment of
the country and the state. Failure to do so will result in the extinction of the Earth's surface
and its subsequent disappearance. As a result, there is no denying that there was a
different kind of human race with the destruction of one kind of human world. The aim
of the study is to create an environment in which to integrate him into the mainstream of
society according to their needs, and to socialize his art, culture, and traditions, and to
bring his art and culture to the public for his betterment.
1.18 Scheme of Chapterisation
For convenience, the proposed study is divided into the following sections.
Chapter-I Introduction
Chapter- II Socio-Demographic Profile
Chapter- III Socio-cultural Stability and Development
Chapter-IV Data Analysis
Chapter-V Conclusion

Chapter-I Introduction

27 | Page

References

1. COATS. (2001). In Search of a Strategy to build a field model to ensure people's
participation fo sustainbale development: case tudy of the DIdayi (A Primitive Tribal
Group of Malkangiri district of Odisha). Koraput: COAST, Koraput. pp.42-58.
2. Muduli, S., Bisoi, S., & Chalan, B. (2018). Sarala (Tribhasi) Bhasa Shikhyana
Petika. Bhubaneswar: SCSTRTI, Bhubaneswar.p.1.
3. Ota, A. B., Parida, P. K., & Pate, P. (2010). Odishar Pramukha Janajatinkara
Khadyaruchi O Khadyabhasa. Bhubaneswar: SCSTRTI, Bhubaneswar. p. 1.
4. Mohanti, K. K. (2009). Didayi. Bhubaneswar: Scheduled Castes and Scheduled
Tribes Research and Training Institute, Bhubaneswar.p. 4.
5. Ibid., p. 5.
6. Chowdhury, B., (2004). Tribe of Orissa. SCSTRTI, Bhubaneswar. p.123.
7. Patnaik, S., (2008). Indigenous People of Orissa. Bhubaneswar. p. 24.
8. Ibid., p. 25.
9. Vidayarthi, L. P., (1985). The Tribal Culature of India. New Delhi. p. 51.
10. Muduli, S., Bisoi, S., & Chalan, B. (2018). Sarala (Tribhasi) Bhasa Shikhyana
Petika. Bhubaneswar: SCSTRTI, Bhubaneswar. p. 2.
11. Satpati, B. (2011). District Census Handbook Malkangiri Census of India 2011.
Malkangiri. p. 1.
12. Mahapatra, B., (2004). Development of a Primitive Tribe. Bhubaneswar. p. 58.
13. Ibid., pp.59-62.
14. Ibid., p. 34.
15. Ibid., p. 39.
16. Mohanti, K. K. (2009). Didayi. SCSTRTI, Bhubaneswar, pp. 25-27.
17. Ibid., p. 5.

Chapter-I Introduction

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18. Sisa, D. (2020). The Didayi: Tribe’s Cultural Contours and Heritage, Chhattisgarh,
pp. 32-35.
19. Mohanati, K. K. (2009). Didayi, SCSTRTI, Bhubaneswar, p. 4.
20. COATS. (2001). In Search of a Strategy to build a field model to ensure people's
participation fo sustainbale development: case tudy of the DIdayi (A Primitive Tribal
Group of Malkangiri district of Odisha). Koraput: COAST, Koraput. p. 23.
21. Ibid., p. 24.
22. Pattnaik, S. (2008). Indigenous People of Orissa, Cuttack, p. 24.
23. Sisa, D. (2020). The Didayi: Tribe’s Cultural Contours and Heritage, Chhattisgarh,
p. 45.
24. Hasnain, N. (1992). Tribal India. Delhi: Palaka Prakashan. pp. 1-10.
25. Ota, A. B., Mohanty, S. C. & Mohanty, B. N. (2018). Demographic Profile of
Scheduled Tribes in Odisha (1961-2011). Bhubaneswar: SCSTRTI. pp. 25-30.
26. Das, K. (2017). Travesty of Tribal Development. Delhi: Concept Publication. pp. 20-
22.
27. Mukharjee, C. (2017). The Santal. Delhi: Concept Publication. pp. 5-7).
28. Behura, N. K. & Panigrahi, N. (2017). Tribals and the Indian Constitution. Delhi:
Concept Publication. p. 45.
29. Ota, A. B. & Mohanty, S. C. (2015). Particularly Vulnerable Tribal Groups (PVTGs)
of Odisha, Ethnography, Volume 1, SCSTRTI, Bhubaneswar, p. 3.
30. Tiwari, N. (2016). Tribal Self-Governance, PESA and Its Implementation. Delhi:
Concept Publishing. p. 42.
31. Dakshayani, B. & Gandadhar, M. R. (2016). Child Development Among the
Scheduled Tribes of India. Delhi: Concept Publishing Pvt. Ltd. p. 5.
32. Chaudhary, S. N. (2015). Tribal Women Yesterday, Today and Tomorrow. Delhi:
Concept Publishing Pvt. Ltd., p. 20.
33. Mohanty, B. & Pripaty, T. (2015). Tribal Women Livelihood and Development
Strategies. Delhi. Concept Publication Pvt. Ltd. p. 45.

Chapter-I Introduction

29 | Page

34. Singh, S. K. (2015). Tribal Movements in India. Vol. 2. Delhi: Concept Publication
Pvt. Ltd. p. 17.
35. SCSTRTI, (2015). Didayi Lok Sahitya. Bhubaneswar: SCSTRTI. p. 57.
36. Ota, A. B. & Mohanty, S. C. (2015). Particularly Vulnerable Tribal Groups (PVTGs)
of Odisha, (Change & Development), Volume II, SCSTRTI, Bhubaneswar, pp. 16-2.
37. Mishra, K. K. & Das, N. K. (2014). Dissent Discrimination and Dispossession.
Bhubaneswar. P. 78.
38. Mahapatra, P., Mohanti, K. K. & Mohapatra C. M. (2014). Participatory and
Sustainable development among the Didayi. Delhi: Concept Publishing Pvt. Ltd. pp.
25-36.
39. Bose, N. K. (2014). Tribal Life in India, New Delhi, p. 22. Mukharjia, C. (2014). The
Santals. Kolkata: A. R. Mukharjee A. Mukharjee & Pvt. Ltd. p. 50.
40. Mukharjee, C. (2017). The Santal. Delhi: Concept Publication. pp. 8-15.
41. Nulkar, V. K. & Muthumani, M. K. (2014). Scheduled Caste and Scheduled Tribes
in India. Delhi: Concept Publishing Pvt. Ltd. p. 45.
42. SCSTRTI, (2009). Didayi. Bhubaneswar: SCSTRTI. p. 78.
43. SCSTRTI, (2014). Adibasi. Pradhan, G. ‘Status of Didayi Women of Malkangiri
District of Odisha’. Bhubaneswar: SCSTRTI. pp. 78-83.
44. Mallick, R. M. (2013). Tribal Livelihood Food security and Poverty in India.
Bhubaneswar: SCSTRTI. p. 20.
45. Lobo, Laney & Shah, Jayesh, (2017). Forests and Tribal Livelihood Changing
Behaviours and Attitudes. Delhi: Concept Publishing Pvt. Ltd. p. 55.
46. Mishra, K. K. (2016). The Particularly Vulnerable Tribal Group in India, SCSTRTI,
Bhubaneswar, p. 20.
47. SCSTRTI, (2014). Statistical Hand book of Tribal Sub Plan (TSP) Blocks in Odisha.
Bhubaneswar: SCSTRTI. pp. 69-82.
48.
Pati, B. (2013). Adivasi in Colonial India, Survival, Resistance and Negotiation.
Bhubaneswar. p. 27.

Chapter-I Introduction

30 | Page

49. Pasayat, C. (2013). Tribal Culture History and Society. Bhubaneswar. p. 17-20.
50. Vidyarthi, L. P. & Rai, B. K. (1985). The Tribal Culture of India, New Delhi. p. 17.
51. Muduli, S., Bisoi, S. & Chalan, B. (2018). Sarala (Tribhasi) Bhasa Shikyana Petika
Didayi. Bhubaneswar: Special Development Council, Malkangiri, Planning &
Convergence Department, pp. 1-10.
52. COATS, K. (2001). In Search of a Strategy to build a field model to ensure people's
participation for sustainable development: case study of the Didayi (A Primitive
Tribal Group of Malkangiri district of Odisha). Koraput: COAST, Koraput. pp. 42-
58.
53. SCSTRTI, (2014). Tribes of Orissa. Bhubaneswar, p. 53.
54. Padma, K. (2001). Globalization Tribals and Gender. Delhi: Concept Publishing Pvt.
Ltd. pp. 45-56.
55. SCSTRTI, (2004). Tribes of Orissa. Chowdhury, B., Didayi tribe. Bhubaneswar:
SCSTRTI, p. 45.
56. Ota, A. B., Bora, F. & Patnaik, K. (2010). Dimensions of Tribal Education in Orissa.
Bhubaneswar: SCSTRTI, p. 20.
57. Majhi, A. S. (2010). Tribal Culture, Continuity and Changes. Rajasthan, p. 15.
58. Gibbon, P. (2010). Tribal Endangered People of the World. Cassell Illustrated, p. 15.
59. Ota. A. B., Parida, P. K. & Pattel, P. (2010). Odishara Pramukha Janajatinkra
Khadyaruchi Abon Khadyabhyasa. Bhubaneswar, SCSTRTI, pp. 1-15.
60. Ota, A. B. (2010), Development Project and Displaced Tribal: An Empirical Study.
Bhubaneswar: SCSTRTI, pp. 78-84.
61. Ota, A. B. (2009). Development Induced Displacement and the Tribals.
Bhubaneswar: SCSTRTI, p. 45.
62. Ota. A. B. (2009). ITDA. Bhubaneswar: SCSTRTI, pp. 21-25.
63.
Mohanty, B. B. & Mohanty, S. C. (2009). Tribal Customs and traditions, An
anthropological Study of Bonda, Kutia Kandha and Langia Saora Tribes of Orissa.
Bhubaneswar: SCSTRTI, pp. 89-92.

Chapter-I Introduction

31 | Page

64. Patnaik, S. (2008), Indigenous People of Orissa. Bhubaneswar: SCSTRTI, p. 45.
65. Upreti, H. C. (2007). Indian Tribes, then and now. Delhi: Concept Publication, pp.
20-25.
66. SCSTRTI, (2006). The Kandha of Orissa. Bhubaneswar. pp. 89-92.
67. Roy, C. (2005). Traditional Festivals a Multicultural Encyclopaedia. Delhi: Concept
Publishing Pvt. Ltd., p. 56.
68. Patnaik, N. (2005). Primitive Tribes of Orissa. Bhubaneswar, SCSTRTI, p. 63.
69. Kalla, A. K. & Joshi, P. C. (2004). Tribal Health and Medicines. Delhi: Concept
Publishing Pvt. Ltd. p. 28.
70. Mahapatra, B. (2004). Development of a Primitive Tribe, Bhubaneswar, pp. 15-20.
71. Yadav, H. R. (2004). Village Information System, Delhi: Concept Publishing
Company Pvt. Ltd. p. 96.
72. SCSTRTI, (2014). Development Handbook for the Bondo of Bondo Development
Agency area, Mudulipada, Malkangiri District, an action plan based on Techno-
economic Survey. Bhubaneswar: SCSTRTI, p. 79.

CHAPTER –II
Socio-Demographic
Profile of the Didayi

SOCIO-DEMOGRAPHIC PROF ILE OF THE DIDAYI

The size, composition, and growth of the population play an essential role in the
planning and economic development of a region. The age structure, sex composition, the
density of the people, the level of the literacy and health conditions, the language used
by a particular community, the dependency rate, the means of earning a livelihood, etc.
all play a vital role in the process of Planning and Economic Development of the region.
The population of the Didayi tribe in Malkangiri District and its composition of different
category of the population is as follows.
1

The Didayi tribe, which is separately populated, inhabits 37 villages located in
the three distinctly marked sub-area of Malkangiri district. It’s numbered only 1661 as
per the 1941 census, which increased to 1978 in 1961 and subsequently to 2164 in 1971.
It gradually slowly decreased to 1971-1981 and again increased to 4460 in 1991 and 5727
in 2001-02. As per the baseline surveyed by the DDA (Didayi Development Agency) in
the year 2015, the total population is 7650 (Male-3663 and Female-3987). The Whole
household of the tribe is 1828. An analysis of the demographic perspective of any
ethnocultural group in a given ecologic niche raise several issues, such as (i) Adoption
of the group to the ecologic niche (s) occupied; (ii) Dependence of the group of the
population on the exploitation of the niche (s); (iii) Carrying capacity of the niche (s);
(iv) Variation in uniethnic and polytechnic situations; and (v) Osmotic versus non-
osmotic boundary of the ethnocultural group.
2
With the above analytic thrust in mind,
we may briefly discuss the population dynamics of the Didayi in three sub-areas
inhabited by them in Malkangiri district, and these sub-areas may be called the plains,
the Hills, and the cut-off area. Altogether there are 37 villages covered under the Didayi
Development Agency, a micro project establishment in August 1986 for the all-round
development of the Didayi identified and designated as a Primitive Tribal Group
(PVTGs) by the Government of India. Out of 37 villages under GP, mainly Andrapali,
Nakamamudi consisting of 32 villages, 5 villages respectively besides two each of
villages from Rasbeda and Kudumulugumma Grampanchayat.
3

2.1 Population
The Didayi tribe, which is sparsely populated, inhabit in 37 villages located in
three distinctly marked sub-areas of the Malkangiri District. Its population numbered

Chapter-II Socio-Demographic Profile of the Didayi

33 | Page

only 1,661 as per 1941 Census which increased to 1,978 in 1961 and subsequently to
2164 in 1971. It decreased to 1977 in 1981 and again increased to 5471 in 1991 and to
7371 in 2001 (Table No.: 2.1)
4
.
Table 2.1 : Selected Demographic Profile and Parameters
Sl.
No.
Parameters Census Year
1961 1971 1981 1991 2001 2011
1 Population Total
Male
Female
1978
962
1016
2164
1131
1033
1977
968
1009
5471
2694
2777
7371
3516
3855
8890
4175
471 5
2 Decadal Growth Rate 9.40 -8.60 179.59 34.73 20.61
3 Literacy
Rate
Total
Male
Female
2.70
4.78
0.79
0.80
1.50
-
3.20
5.99
0.49
6.22
11.33
0.97
12.62
20.23
5.93
34.56
43.85
26.62
4 Worker Total
Worker
Total
Male
Female
1317
630
687

-
-
765
726
39

-
-
862
594
268

684
178
3062
1769
1293

2771
291
3797
1960
1837

2498
1299
4830
2299
2531

2706
2124
Main Workers
Marginal
Workers
5 Sex Ratio 1056 913 1043 1031 1096 1129
6 WPR 66.58 35.35 43.58 55.97 51.51 54.33
7 Marital
Status
Never Married
Married
Widow
Divorced or
Separated
Un-specified
706
1124
136
12

-
987
1124
52
1

-
930
953
88
5

2
2593
2600
251
27

-
3729
3235
394
13

-
4632
3750
480
28

-
8 Dependency Ratio 1.57:1 1.75:1 0.83:1 0.61:1 0.85:1 1.04:1
9 Child
Population
Population
Ratio to Total
Population
658
0.33:1
977
0.45:1
265
0.13:1
1123
0.21:1

1601
0.22:1
1948
0.22:1
10 Population in the working age
group
770 788 1079 3397 3979 4361
Source: Census of India 1961, 1971, 1981, 1991, 2001 & 2011.

Chapter-II Socio-Demographic Profile of the Didayi

34 | Page

2.2 Decennial Variation
(Table No. 2.2) presents the Didayi population from 1941 to 2015 and its
decennial rate of growth, which may be positive or negative. Census year Population
Decade Decennial Growth (%) Positive (+) & Negative (-) as per the Sources of census
reports and SCSTRTI, Bhubaneswar Survey data. The population growth trend is more
or less favourable, except the decade 1971-81, which records negative growth. The
positive growth rate in 1981-91 appears to be abnormal. In the plains Sub-area, out of
the total number of 6 villages, Oringi village has the highest number of Didayi
households (177), consisting of 701 population (2015), of which there are 332 males and
379 females. In the Hill Sub-area, out of a total number of 18 villages, Damadarbeda
village records the maximum number of 133 households comprising 615 population, of
which there are 272 males and 343 females. In the cut-off sub-area, out of the total
number of 14 villages, Orapadar village has 80 households consisting of 375 persons,
178 males and 197 females. In the 3 subareas taken together, the average household per
village comes to 33.67, and the average population figure is estimated at 146.85 per
village. The average size of the household is 4.18%. The ratio of the Didayi may be
considered usual, and it may be stated as follows. In the context of the literacy status of
the Didayi we may compare the figures of 1961 and 2001 available with us from census.
The Didayi villages are, by and large, uniethnic, but polytechnic villages are found with
the Dora, Gouda, Dom, and the Kamara people, etc. in some villages. In so far as the
socio-cultural boundary maintenance is concerned, the Didayi is relatively non-osmotic.
(Table No. 2.2) The table shows the population of the Didayi tribe, and its Decennial
Variations in the Growth Rate.
5

Table 2.2 : Decennial Variations in the growth rate of Didayi tribe
Sl.
No.
Year Population Decennial growth
(+) or (-) rate (%)
1 1941 1661 -
2 1951 - -
3 1961 1978 +9.5
4 1971 2164 +9.4
5 1981 1971 -8.9
6 1991 4460 +12.3
7 2001 7371 +34.73
8 2010 5727 +28.4
9 2015 7650 5.46%
Source: Data Collected from Didayi Development Agency, Kudumulugumma, Malkangiri.

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The above data reveals that the Didayi population has shown a steady increase
during the last five decades. The population of Didayi, however, an analysis of the
population figures reveals that during 1961-71 decades, the growth rate of the tribe was
much less i.e. (+) 9.40% as against the growth rate total scheduled tribes’ population of
the State i.e., 20.08% during the decade 191-81, but it again decreased to (-) 8.60% in
the decade 1971 to 81. The growth rate, i.e. (+) 126.3% as against the 16.62% growth
rate of the total Scheduled Tribe population of the state during 1981-91. In 2091-2001
the decadal growth rate came to (+) 34.73% and the positive population growth rate of
5.46% between 2010-11 and 2015-16 among adults and children. District tribal
population in Malkangiri is 3,54,614 (Male-1,71,717 and Female- 1,82,897) with
household 79,308. The tribal population of the Khairaput block is 31,397 (Male- 14,937
and Female-16,442 with tribal household are 7,269. The tribal population in the age-
group 0-6 is 6,385 (Boys-3 and Girls-14,83,237) in the Khairaput block.
2.3 Age-sex distribution
The following table present the distribution of the Didayi population on the basis
of tree-groups during the Census years 1961 to 1981. The following Table No. 2.3) of
the population by broad age group and sex may be referred to from the (Table No. 2.3),
it can be observed
Table 2.3 : Population distribution by Broad Age Group
Census
Years
Population 0 to 14
years
% Age group
15 -44
Years
% Age group
45 & above
year
%
1961
Male 962 48.63 258 39.21 393 51.04 311 56.55
Female 1016 51.37 400 51.38 377 50.51 239 57.89
Total 1978 100 658 100 770 100 550 100
1971 - - - - - - - -
Male 1131 52.56 502 51.38 393 51.04 311 56.55
Female 1033 47.74 475 48.62 377 48.96 239 43.45
Total 2164 100 977 100 770 100 550 100
1981 - - - - - - - -
Male 963 48.86 404 20.50 534 27.09 23 1017

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Census
Years
Population 0 to 14
years
% Age group
15 -44
Years
% Age group
45 & above
year
%
Female 1008 51.14 433 21.97 541 27.05 32 1.62
Total 1971 100 837 42.47 54.54 56.16 55 2.82
1991 - - - - - - - -
Total 5471 - - - - - - -
2001 - - - - - - - -
Male 2817 79.19 1195 20.87 1549 27.05 73 1.27
Female 2910 5081 1154 20.15 1667 29.11 89 1.55
Total 5727 100 2349 41.02 3216 56.16 162 2.82
2007 - - - - - - - -
Total 6545 - - - - - - -
2010-16 - The average increase in population is 400 during the year 2010 to
2016.
Male 3663
Female 3987
Total 7650

Source: 1. Census of India Reports, 1961-2011
2. Data collected from Didayi Development Agency (DDA), Kudumulugumma, Odisha
Table 2.4 : Children’s population in the different age groups of the Didayi Tribe
Total Persons Boys Girls Age group
727 389 338 0-3 year
846 464 382 3-6 year
1580 790 790 6-14 year
1502

Source: 1. Census of India Reports, 1961-2011
2. Data collected from Didayi Development Agency (DDA), Kudumulugumma, Odisha

Observed that as per the 1961 Census, 658 Didayi comprising 33.26%, roughly
one-third of their population, were in the age group (0-14 years), 770 and 38.93 were in
the group (15-44 years) and 550 with 27.81% in the age group of 45 & above. As per the
1971 census, 45.15% of the Didayi were in the age group of 0-14% in the age group of
15-44 years and the rest of 18.44% is in the age group of above 45 years.
6
The distribution

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of the Didayi population by board Age-groups in the 1981 Census Survey of COATS,
Koraput and Didayi Development Agency, Kudumulugumma. The broad age-group,
such as age 0-14 years, 15-59 years, and 60 and above years which differ from others.
There are a maximum gap and concentration of population in age group of 15-59 years,
i.e., 54.54% in 1981. Followed by the broad age group of 60 years is 39.27%. The last
the population in the age group of 60 years and above is 2.79% in 1981 and 41.02% in
the 2001-02 year. The Didayi population is 5727, as per a detailed household survey
conducted by DDA. The population was only 1661 as per the 1941 Census, which
increased to 1978 in 1961, 1971 in 1981, and 4460 in 1991. The least concentrated
population in the age group of 60 years and above in 2001-02 was 2.82%. The population
structure of the Didayi (Hill sub-area, Cut-off sub-area, and plain sub-area) covered by
the DDA shows a positive growth rate 5.46% between 2007-08 and 20015-16 among the
adult as well as children. As per the survey data of DDA its shows that most of the Didayi
family is headed by the women, which is indicated in (Table No. 2.3). The table also
displays the positive sign because of a favourable sex-ratio between 2010 to 2015, i.e.,
(1110 females/1000 males). According to a survey that shows, out of 1828 total
household of the Didayi family headed by the women is 51 with 7650 population in three
district areas.
7

2.4 Sex-ratio
The sex ratio of the Didayi may be considered as ordinary and it may be stated as
in the table below. In the context of the sex-ratio status of the Didayi, we may compare
the figures of 1961 and 2015 available with us from the census and through the DDA
data source. The female population outnumbered the male in 1961, whereas they are
nearly 5 per cent less than their male counterparts in the 1971 Census. The females again
numbered males in 1981, 2001-01, and 2015-10. It reflexes that, (No. of females per 100
males). The overall sex-ratio of the ST population as per the census 2001 in Odisha is
1033, and in 2016 it is 1110, which a positive growth rate of women. It shows the
preponderance of females and is higher than the national average (978) for all STs. The
table shows the Didayi Sex-ratio during 1961-2015 as it gradually increasing the female
ratio. A favourable sex ratio (males 1000/1110 females) will help facilities greater
participation of women in the development programs. Details are shown in below (Table
No.2.5).

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Table 2.5 : The number of Females per 1000 Males of the Didayi tribe.
Year Total
Population
Male Female Number of Female per
1000 Male
1961 1978 962 1016 1056
1971 2164 1131 1033 913
1981 1978 968 1010 1043
1991 5471 2694 2777 1031
2001 7371 3516 3855 1096
2007 6545 3064 3481 1136
2015 7650 3663 3987 1110
2.5 Literacy and education status
Literacy and Education are the prerequisites for the quality of resources of any
society. Improvement in the level of this indicator reflects development in society. The
rate of literacy among the STs is 37.37% against the overall literacy rate of 63.08% in
the State as per 2001 Census. The Tribal male and female literacy rates are 51.48% and
23.37, respectively. Over the last decade, there has been a significant improvement in
literacy level among the STs in Odisha, which recorded a jump from 22.31% in 1991 to
37.37% in the 2001 Census. The key input of development is education. The table shows
the literacy rate of the area. The low literacy area indicates the Socio-economical
underdeveloped. The literate persons in the Malkangiri district are 1,00,960 (Male-
61,929 and female-39,031) and illiterate persons 2,53,654 (Male-1,09,788 and female-
1,43,866) as per the 2001 census. Malkangiri district itself shows the underdeveloped
district as per the census 1991 to 37.4%. Despite this improvement, the literacy rate
among the tribals is considerably lower than the national average (47.1%). Male literacy
has increased from 34.4% to 51.5%, while female literacy has gone up from 10.2% to
23.4% from 1991 to 2001. Among tribal literates, 44.7% are either without any education
level or have attained education below the primary level. The proportion of literates who
have attained education up to primary and middle level constitute 28.7% and 13.7%,
respectively. The Census data on the percent of literacy among the community shows
that it is extremely low. In 1961 illiteracy rates for males and females were 95.22 and
99.21 respectively, whereas in 2001, these were 79.77, and 94.07, respectively. The
above figures show a slight increasing trend in literacy. Further, as per the SCSTRTI
survey in 2007, the literacy rate for the total population, male and female, is estimated at

Chapter-II Socio-Demographic Profile of the Didayi

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7.36, 12.34, and 2.99, respectively. However, the literacy rate is meagre among them and
proverbially low among the womenfolk. The following table shows the literacy rate
being very low among the Didayi women. The literacy rate of Didayi tribal was 2.73%
in 1961, 0.79% in 1971, 3.19% in 1981, 7.89% in 2001, and 24.37% in the year 2015.
During 2010 to 2015-16, the literacy rate is quite increased from 20.67% to 24.37%. The
literacy rate of Male has increased from 25.09% to 26.20% indicates female has from
16.75% to 22.70 respectively.
8

Table 2.6 : Literacy rate of the Didayi Tribe
Male% Female% Total%
1961 3.90 0.22 2.73
1971 2.44 0.41 0.79
1981 6.81 0.74 3.19
2001-2015 26.20 23.70 24.37

2.6 Distribution of Population
The Didayi population lives in 37 villages located in three distinctly marked sub-
areas. These sub-areas are (i) Plain Sub-area, (ii) Hills sub-area, and (iii) Cut-off area.
Plain sub-area consists of 05 village, and the Hill sub-area consists of 18 numbers and
Cut-off area Didayi are consist of 14 villages lying within the fertile valleys of
Kondakamberu plateau and Machakunda river, all of while are cut-off from the main
land because of the reservoir of the Balimela Hydro-Electrical Project. Both (ii) and (iii)
come under the hills of Kondakameru. The distribution of the households and population
in theses the Didayi inhabited villages are given below in the table.
9

Table 2.7: Village wise the Didayi population.
Sl.
No.
Name of the
Village
Name of the GP Total nos.
of HH
Population
Male Female Total
1 Purunagumma Kudumulugumma 59 111 118 229
2 Chilipadar -do- 36 71 75 146
3 Tikarpada (A) -do- 62 114 133 247
4 Oringi Rasbeda 177 332 369 701
5 Muduliguda -do- 130 259 262 521
6 Nilapari Nakamamudi 43 95 106 201

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Sl.
No.
Name of the
Village
Name of the GP Total nos.
of HH
Population
Male Female Total
7 Kaning Nakamamudi 37 84 97 181
8 Barlubandh -do- 26 52 66 118
9 Karkaguda -do- 46 88 82 170
10 Bamaring -do- 29 63 68 131
11 Damadarbeda -do- 133 272 343 615
12 Bayapada -do- 43 93 99 192
13 Suripda -do- 30 70 64 134
14 Gangapada -do- 130 244 269 513
15 Bataguda -do- 37 71 75 146
16 Badankiaguda -do- 80 158 155 313
17 Gisingbeda -do- 77 150 157 307
18 Amblibeda -do- 92 187 221 408
19 Angurguda -do- 22 38 42 80
20 Tikarpda (B) -do- 46 88 95 183
21 Khajuriguda -do- 47 88 106 194
22 Naringjhala -do- 46 91 107 198
23 Muduliguda (B) -do- 8 14 15 29
24 Orapadar Andrapali 80 178 197 375
25 Ramaguda -do- 5 15 17 31
26 Kodigundhi -do- 3 6 4 10
27 Sanyasiguda -do- 5 8 12 20
28 Totaguda -do- 24 55 54 109
29 Disariguda -do- 21 45 43 88
30 Jantri -do- 22 39 49 88
31 Dhakadpadar -do- 60 121 119 240
32 Dabuguda -do- 34 79 71 150
33 Arlingpoda -do- 15 28 28 56
34 Taberu -do- 53 121 115 236
35 Nadimanjari -do- 21 41 52 93
36 Kantamanjari -do- 24 47 55 102
37 Maribeda -do- 25 48 47 95
Total 04 Gps. 1828 3663 3987 7650
Source: Survey of Didayi Development Agency, Kudumulugumma, Malkangiri.

Chapter-II Socio-Demographic Profile of the Didayi

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(Table No. 2.7) indicates that the hills sub-area and pain area consist of 37 Didayi
villages having total of 1828 number of households comprised of total population of
7650. There are 04 number of villages having more than 100 households i.e., Muduliguda
(A) and Oringi, Damadarbeda, Gangapada. The average size of the Didayi household is
4.18. The Plain Sub-area consists of 326 Didayi households having a total population of
1411, the average household per village being 54.33, and the average population comes
235.17 per village. There are two village, namely Muduliguda (A) and Oringi, which
have the largest number of households, i.e., 130 and 177, with a population of 701 and
521, respectively. The hills sub-area, which has the largest number of 18 villages, has an
average of 38.39 households and population of 167.22 per village. The largest villages
Damadarbeda, which has 133 households and a population of 615, and Gangapda village
having households 130 and a population is 531. The Cut-off sub-area includes 14 villages
with small hamlets, each accommodating an average number of 19.73 households and
87.07 per village. The biggest villages of the cut-off area Orapadar having with
household 80 and having population is 375. The indigenous communication system is
embedded in the culture with existed before the arrival of the mass media and still exist
and a vital mode of communication in many parts of the world, including India,
presenting a certain degree of continuing despite changes. The behaviour patterns that
constitute a specific culture are not genetically or biologically determined. The tribal
community has its own cultural values, which guide their socio-economic life. The tribal
culture is inter-related to their economics.
10

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References
1. Sisa, D. (2020). The Didayi. Bilaspur: Evincepub Publishing. pp. 36-37.
2. Das, J.K. (1972). Didayi in the report on Scheduled Tribe of Odisha. Bhubaneswar:
SCSTRTI. pp. 2.-27.
3. Mahapatra, B. (2004). Development of a Primitive Tribe. Delhi: Concept Publishing
Company Pvt. Ltd. p. 5.
4. Ibid., p. 47.
5. Mohanti, K. K. (2009). Didayi. Bhubaneswar: SCSTRTI. p. 7.
6. COATS, (2001). In Search of a Strategy to build a Field Model to ensure People’s
Participation for Sustainable Development: Case Study of the Didayi (A Primitive
Tribal Group of Malkangiri District of Odisha), COATS: Koraput. pp. 45-47.
7. Mohapatra, P. (2014). Participatory and Sustainable Development among the
Didayi, Bhubaneswar: Concept Publishing Company Ltd. pp. 56-59.
8. Ibid. p. 71.
9. COATS, (2001). In Search of a Strategy to build a Field Model to ensure People’s
Participation for Sustainable Development: Case Study of the Didayi (A Primitive
Tribal Group of Malkangiri District of Odisha), COATS: Koraput. pp.136.
10. Mohanti, K. K. (2009). Didayi, Bhubaneswar: SCSTRTI. p. 25.

CHAPTER –III
Socio-Cultural Stability
and Development

SOCIO-CULTURAL STABIL ITY AND DEVELOPMENT

3.1 Social Life
Social life is a fundamental part of human life. Communicating with each other
and spending time building good relationships are the main goals of social life. It is found
among the tribes of India.
1
Although social life is common in every society, in some
cases it usually has five elements. These natural environments, population, human
beings, material technology, and social environment. Most of the above ingredients are
found in the natural environment. In the tribal society, Didayi also depends on basic
needs such as food, fuel, and shelter. All the raw materials establish well-organized
among the people. Social organizations work with important groups of individuals. Even
in the Didayi tribal society, man does not like to be alone. Indigenous people living in
society are in dire need of necessities, such as food, shelter, and clothing. In addition to
meeting some other needs, that society is involved in some institutions, such as
companionship, recreation, religious activities, play, etc.
2

3.2 Didayis Villages
Didayi is a tribal group with a small population. The Government of India has
included them in Particularly Vulnerable Tribal Groups (PVTGs). The group lives in the
Kondakameru hills east of the Malkangiri district.
3
They live in villages in two CD blocks
of Malkangiri district, namely in four Gram Panchayats under Khairput and
Kudumulugumama (Table 3.1). These tribes usually make a living by collecting
agricultural, hunting, and forest products.
4
The farming they do is keeping in mind the
weather and geographical weather, they never do the same kind of farming all year round.
They like to do different kinds of farming. Geographically, the region is divided into
three regions, namely the plains, the hills, and the cut-off region/ the breakaway region.
5

Table 3.1 : G. P. wise village of the Didayi Tribe.
Sl.
No
Name of the Didayi
Village
Name of the G. P. Name of the Block
1 Muduliguda (A) Rasbeda Khairput
2 Oringi Rasbeda -do-
3 Chilipadar Kudumulugumma Kudumulugumma
4 Purunagumma -do- -do-
5 Tikarpada (A) -do- -do-

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Sl.
No
Name of the Didayi
Village
Name of the G. P. Name of the Block
6 Alingpada Andrapalli -do-
7 Disariguda -do- -do-
8 Dhakadapadar -do- -do-
9 Dabuguda -do- -do-
10 Jantri -do- -do-
11 Kodigandhi -do- -do-
12 Kantamanjari -do- -do-
13 Maribeda -do- -do-
14 Nadimanjari -do- -do-
15 Orapadar -do- -do-
16 Ramaguda -do- -do-
17 Sanyasiguda -do- -do-
18 Totaguda -do- -do-
19 Taberu -do- -do-
20 Amilibeda Nakamamudi -do-
21 Anguruguda -do- -do-
22 Bamaring -do- -do-
23 Bataguda -do- -do-
24 Badankiaguda -do- -do-
25 Barlubandha -do- -do-
26 Damodarbeda -do- -do-
27 Gangapada -do- -do-
28 Gisingbeda -do- -do-
29 Karkaguda -do- -do-
30 Kaningi -do- -do-
31 Muduliguda (B) -do- -do-
32 Naringijhola -do- -do-
33 Suripada -do- -do-
34 Tikarapada (B) -do- -do-
35 Bayapada -do- -do-
36 Khajuriguda -do- -do-
37 Nilapari -do- -do-
Source: Didayi Development Agency, Kudumulugumma as per Household Survey Conducted in the year 2011.
Of the 39 villages within the Didayi Development Agency, 12 were selected as
study samples. The study was conducted in two phases in 2019. The first phase took
place in September, while the second phase in December is now being studied by
scholars. The sample taken included 30 percent of the total village. The study focused on

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the socio-cultural development of the Didayi tribe and the impact of the Didayi
Development efforts. The villages taken in this study are given below.
6

 Plain sector- Four villages - (out of six) Muduliguda, Oringi, Purunagumma and
Chilipadar
 Hill sector- Four villages - (out of eighteen) Bayapada, Damodarbeda, Nilapari and
Kaningi
 Cut off sector- Four villages - (out of fifteen) Orapadar, Jantri, Sanyasiguda and
Dabuguda
3.3 Plain Didayis
The villages coming from the foothills or pains of the hills are Muduliguda,
Oringi, Purunagumma, Tumapadar, and Chilipadar while the village of Tumapadar is not
included in the Didayi Development Agency project. These villages are 3 km, 4 km, 3
km, 4 km, and 6 km from the DDA office, respectively. The Didayis, who come in
contact with the general public and other sections of the population, are gradually
changing their attire, food, festivals, and language. Among the Didayi village in the lower
reaches are Purunagumma village under Kudumulugumma Gram Panchayat, and
Muduliguda village in Rasbeda Gram Panchayat under Khairput block. For the Didayis
here, the main road passing through Jeypore and Chitrakonda is close to them, making it
convenient for transportation and business activities. All the facilities provided through
the project are enjoyed by the locals. They have also undergone significant changes in
agriculture. They are using tractors, rice mills, etc. On their land while faring. Plowing
through cows is less common than before. The village has been provided with good
roads. Drinking water and electricity to all households through block implement work.
7
3.4 Hill Didayis
Among the hill Didayis, 23 villages are included in Nakamamudi Gram
Panchayat of Kudumulugumma block. Of these, Bayapada, Damodarbeda, Nilapari, and
Kaningi have been taken as study villages. Of these four villages, Damadarbeda has been
chosen by the present scholar as a sample village. The villages in the study are 12 km,
15 km, 39 km, and 42 km from the Didayi Development Agency project office,
respectively. The Didayis, who live on the hills, have no access to transportation, so the
villages here are not improving. Didayi in the hilly region has a large population. They

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take padu cultivation as their main crop and collect forest products. Indigenous peoples
are less likely to maintain their language and cultural traditions, as well as cultural
change. The Kondakameru Mountains have established settlements in the lowlands and
valleys of the hills. Since it is a hilly area, no vehicle can come and go. The locals use
some kind of machinery for farming. He makes a living by cultivating padu only through
his physical exertion.
8

3.5 Cut off Didayi
The fourteen villages under the Didayi Development Agency project are located
in isolated areas. The villages come under the Andrapalli Gram Panchayat of
Kudumulugumma block. The four villages here are included in the study- Orapadar,
Jantri, Sanyasiguda, and Dabuguda, which Orapadar village is taken as a sample of the
study by current scholars. These villages are 25 km, 30 km, 32 km, and 22 km from the
Didayi Development Agency project office, respectively. There are only two roads to get
to the area, one on food and the other on the water. The villages in the area are completely
different from the Malkangiri district’s biosphere. As a result, communication is not
improved. The district administration has provided water to the residents.
9

3.6 Village Settlement and House Pattern:
House pattern of Plain Didayi
Of the Didayi villages in the plains, only five are under the Didayi Development
Agency project. Of these, four villages have been taken as study villages. These are
Muduliguda and Oringi, two villages of Rasbeda panchayat under Khairaput block, as
well as Purunagumma village of Kudumulugumma panchayat under Kudumulugumma
block and Chilipadar village on the south side of the panchayat as study villages. The
villages are 2 km and 4 km from the main road from Jeypore to Chitrakonda, respectively,
while the villages of Kudumulugumma panchayat are 2 km and 3 km respectively. Out
of these four villages, Muduliguda village has been adopted by the present scholar as the
sample village of this study.
10

They are located in the lower reaches of the Didayi tribe, and their livelihoods
are slightly better than those of the Didayis living in the Didayi and isolated areas on the
hill due to the ease of transportation of these villages. Muduliguda, Oringi,
Purunagumma, and Chilipadar villages have various government-run institutions such as

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primary schools, Anganwadi, child care centers, and more. The main village of the study
is Muduliguda, which has a population of 913.00 hectares. As of the 2001 census, there
were 377 households in the village, with a total population of 1809, of which 1,625 were
Didayis, the highest of 37 villages. The population here is smaller than the population of
women. The other study village is Oringi, with a population of 674, Didayis with a
population of 270, males with a population of 400. Here, too, women have a higher
population than men. The village has a population of 384 hectares. It is a foothill village
with a river flowing from east to south. To the north and east of the village lies the
Reserve Forest. The third village in the study is Purunagumma, located just 3 km east of
the Didayi Development Agency office. The girls’ school here and the Bhairabi temple
are known. The village has a total population of 99, out of a total of 626 people, of whom
555 are Didayi. Similarly, the fourth study village is Chilipadar, while the population of
Didayi is 188.
11

The house-building system of the Didayis living in the lower area is slightly better
than the house-building system of the Didayis living in the upper and isolated areas.
Didayis living in the plains have come in contact with transportation facilities and other
categories of people to learn how to build a house with two curves measuring 16/26 feet.
Now all the houses provided by the government’s plan can be seen. These houses are
usually made of sand, stone, cement, asbestos, etc., and those who have no government
assistance decorate the house with clay, mud, tile, zircon, and cow dung caps. Such
houses are found in the villages of Didayis, which live in the plains. These villages are
divided into different parts. Such as tala sahi, upara sahi, majhi sahi, damba
sahi and kamar sahi. There is a cement road to go to these sahi.
12

House Pattern of hill Didayi
Of the villages on the hill, 18 are listed as Hill villages under the Didayi
Development Agency. Of these villages, 4 are considered to be the villages of current
scholarly studies. These villages are Bayapada, Damadarbeda, Nilapari and Kaningi. Of
these 4 villages, Damadarbeda has been taken as a sample village. All these villages are
under Nakamamudi Gram Panchayat in Kudumulugumma block while 23 villages in the
hills are under Nakamamudi Gram Panchayat. All these villages are located on a hill
about 15 to 40 km from the Didayi Development Agency project office. Of these, one
has to walk to the hills to get to Bayapada and Damadarbeda. It takes about 3-4 hours to

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reach the village, but the other two villages are Nilapari and Kaningi, which are located
on the hill but have been paved by the government, which allows traffic to pass through
the area. Among the villages surveyed, Damadarbeda has 1240.00 hectares of land, with
a total of 103 houses and 227 Didayis. Another study village is Bayapada, which is 3,500
meters above sea level.
13
The villages that are on the hill are different from the Didayis in the way the
houses are built because they do not have any traffic in the area so far, so they build
houses in what is natural. The Didayis’ house on the hill is about 10.15 feet tall but is a
little larger today, but smaller than the lower Didayis. They build houses with trees, grass,
and soil found within their geographical boundaries. Commonly used bamboo three,
willow trees, wild grass, and home-grown cow dung. When they make the edges of the
house, they tie bamboo and various tree branches to build a fence and put soil in that
fence. He then licks the cow dung on that edge. When the roof the house, they use the
tall, long grass that has been collected as a roof. These houses have two rooms. Some of
the porches of the village, while in the parlor and the porch does not trust some of the
homes. They and their sons and daughters live in the two-room house. In one room, they
have their food, while in the other room, their unmarried sons and daughters of his/her
friends’ sleep. They did not have windows in the houses they were building, but now
they are putting windows in the house provided by the government.
14

House pattern of Cut-off Didayi
The cut of villages are 15 villages coming under Andrapalli Gram Panchayat of
Kudumulugumma block, namely- Alingpada, Disariguda, Dhakadapadar, Dabuguda,
Jantri, Kodigandhi, Kantamanjari, Maribeda, Nadimanjari, Orapadar, Ramaguda and
Sanyasiguda. These villages are smaller than in the hills. Of the four villages in the study-
Orapadar, Jantri, Sanyasiguda, and Dabuguda, Jantri is the largest village, while
Orapadar is the sample village of the sample study. The 15 villages in the Malkangiri
district are completely isolated from the geographical area, which is why the situation
here is not of a high standard. To get to these areas, you have to go through two roads
and water. To reach the main road, one has to leave the hill via Oringi from the main
road through Jeypore and Chitrakonda.
15
It takes 5 to 7 hours to traverse this
Kondakameru mountainous area but it also takes 5 to 6 hours to travel by water. The 4
villages of the study, namely, Orapadar, are surrounded by 227.00 hectares of land, with

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82 houses and a population of 354, while the population of Didayis alone is 71. The
second village in the study is Jantri, which has 107 families and the other two villages
are Sanyasiguda and Dabuguda. There are also 155 and 145 Didayi people living here.
These villages are about 45 km to 55 km from Didayi Development Agency,
Kudumulugumma.
The situation here is not so good as the Didayis tribes living in the Didayis tribes
living in the isolated areas do not have access to their transportation and markets. It is
not possible to take anything by foot on a hill. As a result, they rely on natural resources
to build a home. The house is 15/20 feet in size, with two to three rooms. The whole
house is in mud, and its roof is enclosed in wild grass (Piri). None of the two rooms have
windows or skylights. They make the door of the house made of bamboo. He uses his
unmarried son and daughter in one room while he sleeps on his own in one room.
Besides, on the left and right sides of the house, pets make a small enclosure for birds.
16

Man is a social being. He always loves to be around society. There is no happiness
anywhere without society. No matter how many obstacles you face, you try to live in a
society like a mountain, trying to face all the problems. Similarly, the Didayi tribe is a
human race that is far from the mainstream of society, but is not completely isolated. It
mixes as much as it needs to. In view of this study, the Didayi tribals of Malkangiri
district are divided into three areas, namely the plains, the hilly areas and the breakaway
regions. Much attention has been paid to the population dynamics of the Didayi tribe.
17

The Government of India launched a Micro project in 1986 to improve the Didayi tribe.
It was established in Kudumulugumma in Malkangiri district. Today marks the 33
rd

anniversary of the founding of the Didayi Development Agency. The government has
included the tribe in the Particularly Vulnerable Tribal Group (PVTGs). The number of
these tribes in given in the following (Table No. 3.2).
18

It has been discussed that 39 Didayi villages under the Didayi Development
Agency are divided into 3 sub-areas. The sub-regions are as follows: (1) Plains, (2) Hilly
areas and (3) Cut-off areas. The pains are made up 6 villages, while the hilly areas are
made up of 18 villages, and the breakaway region is made up of 15 villages. Except for
the plains, there are no other transportation suburbs today. You have to walk for hours to
get to the village in the hills. There is a Balimela Reservoir from Kondakameru area to
Machhkunda. As a result, the 15 villages are slightly different from the district. Boats
help to reach the area.
19

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Table 3.2 : Number of households in 39 villages
Sl.
No
Name of the Village No. of
Household
Population
Person Male Female
PLAIN SUB-AREA
1 Muduliguda 377 1809 731 1078
2 Oringi 162 732 298 434
3 Purunagumma 99 626 171 455
4 Chilipadar 49 190 83 107
5 Tikarapada 40 188 87 101
6 Kudumulugumma - - - -
HILL SUB-AREA
7 Bayapada 34 167 76 91
8 Suripada 24 135 69 66
9 Gangapada 87 401 194 207
10 Badankiaguda 85 339 153 186
11 Bataguda - - - -
12 Ghisinbeda 68 313 158 155
13 Dandarbeda 103 313 158 155
14 Bamaring 63 281 127 154
15 Barlubandh 34 160 82 78
16 Nilapari 168 641 299 342
17 Karkaguda 43 159 73 86
18 Amilibeda 83 400 182 218
19 Anguruguda - - - -
20 Tikarapada (B) 42 200 98 102
21 Khajuriguda 68 308 139 169
22 Naringijhola
23 Muduliguda (B) 35 210 104 106
24 Kaning 33 133 65 68

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Sl.
No
Name of the Village No. of
Household
Population
Person Male Female
CUT-OFF AREA
25 Ramguda 18 98 46 52
26 Kodigandhi 99 399 192 207
27 Jantri 107 452 213 239
28 Totaguda 30 110 61 47
29 Maribeda 20 84 38 46
30 Disariguda 26 105 39 66
31 Sanyasiguda 40 155 76 82
32 Kantamanjari - - - -
33 Nadimanjari 36 167 77 90
34 Dhakadpadar 61 266 136 130
35 Dabuguda - - - -
36 Taberu 55 240 125 115
37 Alinpada 21 75 45 30
38 Orapadar 82 354 166 188
39 Bhojaguda - - - -
Source: District Census Handbook 2011)
If the census of the Didayis were to take place in 1945, it would not always be
the same. At times it has grown, but at other times it has been declining. According to
(Table 3.2), the population of Didayis in 1981 was the same as in 1961, but the population
in 1981 has declined since 1971.
Muduliguda is one of the six study villages in the plains with the highest number
of households and populations. There are 377 houses with a population of 1809, 731
males in this village and 1078 females. The number of women is higher than that of men.
There are 18 villages in the hills, while Nilapari is the largest village in the hills. There
are 168 villages, with a population of 641, the population of the village is less than the
population of women. The population is 342 for women and 299 for men. Similarly,
Jantri is one of the largest villages in the breakaway region. The village has 107 houses

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and several men. There are 213 females and 452 males. All the data are given in the table
above (Table 3.3). The sex ratio of the Didayis tribe can usually be considered as follows
and can be summarized as follows.
20

Table 3.3 : Table showing years wise number of populations by sex in Didayis.
Years Didayi
Population
Male Female Sex ratio
1945 1661 - - -
1951 - - - -
1961 1978 962 1016 1056
1971 2164 1131 1033 913
1981 1978 968 1010 1043
1991 5471 2694 2777 1031
2001 7371 3516 3855 1096
2007 6545 3064 3481 1096
2011 8890 4175 4715 1129
Source: Census Report and SCST&RTI survey data. Number of females per 1000 males.
3.7 Family
Development in the family of the Didayi
Of all the units in the world, the family is one of the smallest in the world. Family
is one of the most important components of a society. Society is impossible without
family. So, Murdock said- “The family is a social group, a common home. It simply came
to our notice then. This unit includes adults of both genders. According to social norms,
at least two of them are allowed to live together and have sex with multiple children”.
21

In one family, the father, mother, son, and daughter were considered the smallest.
Even though Didayi was an indigenous tribe, today it continues to strive to join the
mainstream of society. Today’s group includes a husband, wife, and unmarried
daughters, as well as his sister, widows, and old parents. The Didayi tribe always loves
to be separated from their families. If his from the main family within a year.
The family is now more prosperous than ever before. There was a time when they
were living in super living in superstition. That’s why they thought it was good for the
family to have 10 to 15 children in one family. Because as many girls as they can farm

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and earn a living. Now that the Didayi Development Agency was established in 1986,
superstition is being eradicated by the government’s awareness program. As a result,
small families are now seen. Locals say it’s a successful government effort.
22

Clan
Everyone in society has a hereditary relationship. Similarly, the Didayis have
clans. This clan creates the brotherhood of the Didayi tribe. The clan identifies who was
its ancestor in the past.
23
No matter how advanced today’s society, its ancestors are
recognized by the clan system. The Didayi tribal system is divided into 5 parts. In his
book ‘Development of a Primitive Tribe’, (2011) written by Bhagyalaxmi Mahapatra, he
mentions the descendants of the Didayis.
24
How the clan system is structured is shown
below (Table No. 3.3). Here the clan of the Didayi tribe is divided into 5 parts. The study
found that the clans of the Didayi belonged to the totemic class. All clans divided into 5
groups are assumed to belong to one group or one brother. Didayi people do not worship
or kill any animals, birds, insects, and moths that belong to their clan. Even when they
are hunting, they hunt other animals than their clan. They have a myth that if an animal
is hunted under its clan, it will cause damage to the house. That is why they do not hunt
any animals under the clan itself. The totemic group seems to be associated with a cluster
that is one.
25

Table 3.4 : Clan system of Didayi Tribe.
Totemic
Segments
Moiety (1) Moiety (2)
Totemic
Clans (Bonso)
Nkhoo Gta (Tiger) Mala Gta
(Cobra)
Gbe Gta
(Bear)
Musali Gta
(Crocodile)
Got Gta
(Tortoise)
Lineage Gudia Ntar Sanyasi Kumbe Rachhi
Ghia-Dongar MajhiGolpeda Bhoja
Dongar Majhi Pujari Rajpeda
Palasi Gta
Nkak Palasi
Muduli Turk
Muduli Palasi Snobo
Muduli Angra
Sig Bisoi

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Totemic
Segments
Moiety (1) Moiety (2)
Totemic
Clans (Bonso)
Nkhoo Gta (Tiger) Mala Gta
(Cobra)
Gbe Gta
(Bear)
Musali Gta
(Crocodile)
Got Gta
(Tortoise)
Kusuah
Mleh
Rimbi
Bhimbhi
Chalan
Rimbi
Snobo
Krisani
3.8 Didayis Celebrations
Concept of Celebration
Society is a place where everyone, no matter how poor or rich, has the same place.
Everyone does their own thing. Society is a place where young and old die. From the
youngest to the oldest, one has to spend a lot of time by the rules and regulations of
society. Many types of relationships can take place over some time, such as a son, a
brother, a husband, a grandparent, etc. In the meantime, let’s say goodbye to this society
forever. At this point, you also have to do some of your duties. He has to support his
family and protect his family. As a result, a person has to get married according to the
flow of time. Although Didayi is an indigenous tribe, in his case he also has to go beyond
the surface.
26

Types of Celebration
Although Didayi is an indigenous tribe, they have a social celebration system.
According to the role of society, there are many types of celebrations from birth to death.
According to the study, they like the general population, celebrating the eclipse of
society. Of all the festivals they celebrate, naming celebrations, Maturity declaration
celebration, mental worship celebration, Marriage, Divorce rites, and Death rites, etc. are
the main festivals. These 6 festivals are celebrated among every family among the
Didayis. There is no difference between the rich and the poor. Within the family, their
descendants come together to extend a helping hand and do all the work.

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Naming Ceremony
In the Didayi tribe, if a new couple gives birth to a child, they organize a naming
ceremony for their first child, which is called unturiachang it is also called ekusia
according to the local language here. The baby’s naming ceremony is held 21 days after
the baby’s birth. At this time, if there is a shortage of money in the family, the people
and relatives of the near families take care of all the money and the party. It is sometimes
seen that the unnamed children’s uncles and aunts organize plays for the entertainment
program at night. Formerly named after seven days, now its effect has diminished.
Usually, after the naming of the first child, the next child does not celebrate the naming
ceremony. The village priests attend the naming ceremony in the Didayi tribe as priests.
Maturity Declaration Celebration
Today’s society is said to be male-dominated, but today’s society has been able
to give women a better place. Today, women are known in every corner of society.
Sometimes a woman is an administrative officer, sometimes a housewife. A woman has
to follow the flow of time and age. Although Didayi is an ancient indigenous tribe, she
respects the female race. When a girl matures, she is eligible for intercourse or marriage.
It is also called menstruation. All of these changes occur within 13 to 19 years. When a
girl has her first menstruation, Didayi calls a girl of the caste an uthani who now
celebrates a girl’s marriage. When a Didayi girl’s first menstruation occurs, the family
organizes a party. As a result, many villagers are aware that he has an older daughter in
his family. This allows the interested person to seen the daughter without hesitation.
Maturity declares well at home during the declaration ceremony. She puts on a new sari
and turmeric for the girl and bathes. A mahul tree is cut down for the altar build. Only
the old women of the village take part in bringing the mahul trees. He sings as he goes
to fetch trees, and drinks mahuli on his way to the bottom of the demsha Baja. When
reaches the mahul tree, an old woman cuts down the tree. Covering the tree in a white
cloth, they return home to the beat of songs and demesha drums. The tree is buried in the
middle of the altar. The girl is then bathed in turmeric water and dressed in a new sari and
seated on the altar. At this point, friends give the gift, eat a feast, and play like Holi with
the mud water Infront of alter.

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Marriage
The Concept of Marriage
Humans are social animals but not all the facilities in the countryside are left
behind by some tribal group joining the mainstream of society. According to social
scientists, marriage has been described as a social process. This process saves the human
race from extinction. It is a continuous process by both men and women that balance the
preservation of the human race.
27

In tribal society, social institutions are defined as organizational systems. It works
to meet basic social needs by leading a structured framework. Social institutions have a
key role to play in connecting individuals with many cultures. Marriage is a key
component of a social system with cultural values. Marriage is a process by which men
and women, who are recognized by society and culture, have sex in one place, giving
both sons and daughters a lifetime of sexual intercourse and social recognition to create
their own family. In Didayi society, marriage applies to everyone, but it is difficult to get
there. The marriage is considered sacred for a variety of reasons, given below in the form
of points.
 Marriage is the ultimate goal of religion.
 Indigenous people’s marriages are governed by certain rituals.
 Witnessing in the presence of their Ista deity and fire, the marriage is consummated
in tribal rites.
 Unity is considered an irresistible relationship between men and women.
 Emphasis is placed on women’s integrity and men’s loyalty.
 The sanctity of marriage can also be seen in the Didayi tribal group.
Didayi marries between two exogamous clans. In this case, the sons of the father's
brother and the daughters of the mother's sister are related to each other like brother and
sister. They never marry each other. Studies have shown that marriage activities are
performed with the father’s sister’s daughter and the mother’s brother’s daughter. This
is called marraseboi (Otha, Mohanty
1
, Volume I, 2015 p 222).
28
Didayis calls marriage
‘bihye’. Examining the three areas of the Didayis in the Malkangiri (plains, hills, and
breakaway regions) reveals that six types of marriages are performed in these cases,
namely - gube, passiamundi, tosho, udilia, marraseboi, and gharjuani. Didayis prefer to

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have weddings between February and April of the year. For example, according to the
Odia language, the months of Magha, Phalgun, and Chaitra.Tuesday and Wednesday
are considered the most auspicious days for the Didayis. They get married on those two
days. In the case of the Didayi of the plain areas, the son’s father visits the daughter’s
house for a year. When the girl’s father tells the boy’s father that the visit is over, and the
girl pays for the girl’s payment, the boy’s father and the girl’s father decide to leave.
When the son’s father goes to visit the girl’s house for a year, he takes a tuma (pot) of
salapa juice, a chicken, and a mana (two and a half kilos) of rice when he goes home
with the girl. When the son’s father goes to the girl’s house for the last time, the girl’s
father pays the girl to take the girl to his house for his son. On the day the bridegroom
goes to fetch the girl, the girl’s father has to pay the girl’s father 20 rupees with wine, a
goat, a chicken, new clothes, rice, etc. When all these things are given to the girl’s father,
the girl’s father allows the bridegroom to take her home. This process is called ‘gneng’
(Mahpatra, Volune I, 2015, p. 222). Instead of this ‘gneng’ or pay, one metal plate, one
arrow, three plates of rice, one new cloth and one small chicken, etc. Mahapatra pointed
out that it could also happen. When the groom's father pays, the girl's father allows his
to be taken away. The bridegroom then goes to the groom’s house with ‘tosore’ or with
the people and relatives of the village. When both the bride and groom arrive at the
groom's house, the groom marries according to the rules of the house. Physical
intercourse is prohibited for up to 8 days of marriage.
Types of marriages:
Gube
This is one kind of marriage that the Didayis marry by kidnapping, which is called
‘gube’/marriage by capture. At this wedding, if a boy chooses to marry a girl, he tells his
friends about his plan to let his friends eat and drink. Since then, her friends have been
collecting all the information about where the girl is going, who she is dating.
29
If the girl
goes to a friend’s or relative’s village, the boy, with the help of his friends, kidnaps the
girl and takes her to another village. When the girl’s family becomes aware of this, they
ask her to come and talk to her about it. Then they go out
30
.
Pasiamundi
This outhouse of the Didayi tribe is the most unique. Such marriages are not found
in any groups. This marriage is also heard in the Puranas, known as the Gandharva

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marriage. According to the ancient Hindu literature ‘Apastamba Grhyasutra,’ it is a
Hindu outdoor method. Where a woman chooses her husband. According to the Hindu
Marriage Act, 1955, this marriage would soon gain popularity in society. According to
social scientists, it is sex by marriage. In the case of Didayi, if a girl wants to marry a
boy, the girl goes to the boy and has sexual intercourse with the boy voluntarily. When
the villagers found out, the girl went and forcibly left the boy’s house. The son says
nothing in this case. Because the son also wants to marry the girl. But householders do
not allow it. After all this, the girl goes to the boy’s house and pours water on the boy’s
camp to keep him from going anywhere. As a result, she is forced to marry the girl to his
son. This marriage is called marriage by intrusion (Mohanty
2
, 2015, p235).
30

Tosho
This kind of marriage of the Didayis is called marriage by the proposal. This is
an old marriage process. This type of marriage is common in almost all tribal societies.
If the groom chooses to see a girl at the wedding and decides to marry her, he or she will
inform the family about the girl. The son’s family unknowingly processes to the girl’s
house with the help of honey. If the girl’s family agrees, she will inform the girl of the
marriage proposal.
31
When a girl asks her son-in-law to come to her house, the boy’s
family goes to see the girl. If the girl likes the boy, the girl’s family wants to go home.
Both boys and girls do not participate. When the girl’s family visits the boy’s house, the
girl’s family informs the girl through the mediator that she will take the girl’s money.
The date and day of the wedding are determined when the daughter and son go home.
On the day of the wedding, the girl is bidden to bid farewell to the bride. Then the
bridegroom, who had come to pick her up, took her away. There, both are married
according to the rules of the groom’s family. This wedding is expensive for Didayis.
32

Udulia
According to studies, uduliais the best easiest and most cost-effective marriage
among the Didayi tribe in today’s society. It can also be called marriage by escape from
home. Most of the Didayi people prefer to get married in adolescence. At this point, the
girls are also reluctant to get married. As a result, they adopt the udulia or marriage by
escape marriage. This marriage is common in the Didayis in the hills and the breakaway
regions. The marriage is agreed upon by both sons and daughters. If they want to live
with each other as spouses, they can run away from home without spending much money.

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A few days later, his family found out that he had married her. They come to their home
when the son-in-law villages and the daughter-in-law villages hold a party in their
village. Here, too, the bride has to pay.
33

Marshaboi
It is considered an ideal marriage. In Didayi it is called ‘marshaboi’. The marriage
is limited to family members. In Didayi society, this marriage is considered a welcome
marriage. The wedding is the traditional wedding of the Didayis, which has been around
since ancient times. Elders in Muduliguda village say the mother is eligible to marry her
brother and cousin’s daughter. It is also called a blood marriage. In this marriage, any
uncle who comes in contact with the mother marries the daughter. This type of marriage
can be found in about three areas (plains, hills, and breakaway regions). If a son is eligible
for marriage, he chooses his uncle’s daughter first. An intermediary is sent to propose
marriage. She understands everything about marriage. When all the talk is over, the
wedding is arranged and the wedding is held with pomp and circumstance.
34

Gharjuyan
Gharjuyan is the most different kind of marriage. This marriage is also marriage
by service. In today’s society, such marriages are not uncommon, but only in the case of
the Didayi tribe. It is most common in poor families who are unable to afford a daughter.
If there is no son in a family and only a daughter, then the person will want to give
whatever he earns during his lifetime to a trustworthy person. Not only will he give
property, but he will also marry his nephew. That’s why a man has to work in his house
for 3 years. If a person proves to be good for the girl’s family during these three years,
the girl’s father will go out with her. This type of marriage is called ‘garjuyan’.
35
While
studying the message scholar, he met a man who had this kind of incident. He is now
known as a resident of Muduliguda village. There was a man named Raghu Bisoi in the
village. He had only three daughters but no sons. As a result, he wanted to keep a man.
At that moment, a man named Gopi Khemudu stayed at his house and began to reduce
it. Three years later, when his term expired, Raghu Bisoi married his eldest daughter to
Gopi Khemudu.
There is one more thing that has happened in the Didayi tribal group, which is
very rare in society. In the case of the Didayis, if a man has a son or a daughter and his

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or her spouse has an affair with someone else’s wife and husband, a meeting is called in
the village to resolve the matter. There the guilty person is admonished not to make a
mistake again. If the husband and wife do not have a good relationship, the village is
reunited and the woman is married if she has sexual intercourse with anyone. While
studying in the village of Muduliguda, one such incident occurred to me. Which is based
on the person discussed earlier. When Gopi Khemudu first got married, he got married
by service which is called ‘gharjuyan’. In December 2019, he remarried. As a result, he
had to give up her husband. If one girl marries one son and later marries another boy, the
second husband has to return the same amount of money that the second wife gave to the
first husband of the second wife as a daughter-in-law. Gopi Khemudu also returned. The
Sarpanch is currently solving there. In some villages, the Sarpanch is unable to attend
due to the lack of transportation, which is why meetings are held by villagers.
36

Mala Boye
This is a rare wedding for a Didayis. Now this marriage is not to be seen. This
marriage is slowly disappearing. In the past, the marriage was called Mala Boye or Mamu
Mala. Which is called Dhud Leuta in the regional language. There is a special feature of
this marriage, if a family member marries a daughter for their son and if a daughter is
born from that daughter, they remarry their daughter to the family from which they bring
the bride for their son. As a result, it is believed that the loan was repaid. Which is called
Dud Leuta or Mamu Mala. The marriage is most likely to be remarried to the father’s
sister who remarries the daughter born to him to his son. The wedding is not currently
seen in the plains of the Didayis, but it is still alive and well in the breakaway region.
Now that everyone is educated, I know my uncle's daughters will have siblings, and the
marriage is slowly disappearing.
Widow Re-marriage
The Didayi tribe also has a widow marriage arrangement. Which is found in
almost all tribes. This tribe is called ‘Randi dinge’ to bid farewell. If a woman dies for
some reason, she is considered a widow.
37
If the widow has a child, it would not be
possible for her to remarry. It is easier to get married if she has no children. If a person
marries her, they will not be allowed to have any extramarital affairs. The girl’s house is
not given a daughter.
38

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Development in the marriage system of Didayi
There were times when they believed they were blind, but today they are a little
better than before. Although there are not many transportation facilities, every nice road
has been built in the plains and isolated areas today, except for the hilly areas. The Odisha
government has set up a Gurupriya Setu near Janbai and has taken steps to improve the
lives of the people of seven Gram Panchayats. Today, a new way of life has opened up
for the Didayi tribes living in this isolated area. Through this Gurupriya Setu, the Didayis
come in contact with many groups. The different groups are mingling with people as a
result of their social, cultural, economic, and political development. The same is true of
marriage. Nowadays, getting married according to tradition has also improved in terms
of decorations, clothing, food, and entertainment. There was a time when cows, pigs, etc.
were used in weddings, but now their use is not seen. Didayis also live in the plains and
hills.
Divorce
Although these tribes are primitive, they have a system of marriage and
separation. Often due to child marriage, a change in mind at a young age, if the marital
relationship between the husband and wife is not good, the interruption in childbearing
is interrupted, if the wife has intercourse or physical intercourse with someone if the
husband goes too far with another girl.
39
In each case, they seized it, despite obstacles
we can scarcely imagine. If such a situation arises, he is solved by organizing a meeting
in the village. The meeting is attended by local Sarpanches, Ward members, village
heads, walkers, both family members, and villagers. The meeting is being held for the
good of both. In the case of Didayis, almost all husbands are found to be divorced, while
wives are not seen to be divorced. If a husband wants to divorce his wife, they have to
talk about their problems at that meeting. Then they explain both. The person present at
the meeting interprets it and makes a decision. If a husband wants a divorce from his
wife, he will offer a large sum of money for his wife’s divorce. While is not possible with
the husband. The tribe had a divorce but was not found.
40

Death Rituals
Society goes through a process that guarantees birth and death to all. Whoever
dies early in this world, who dies after a long life. But everyone has to leave this world

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one day or die. Didayi is a tribe that is a backward class group for the betterment of the
society but they have a lot of friendship, affection, love, brotherhood, good relations, etc.
which makes everyone work together. In this group, if someone or dies, the family begins
to cry loudly. Only then will his neighbors know about it. Gradually the whole village
knows. The whole village has a Chalan called messenger to convey happiness and
sorrow. He travels all over the village. Another thing that touches everyone’s mind is
that when a person dies, no one cooks or eats anything until the fire burns, only small
children eat. In the morning, relatives inform friends about the death, When the family
comes, everyone donates some money. At this time, some people make bamboo sticks to
carry the corpse. Anyone who comes to pay homage brings a new white dress. After
bathing the dead man, he is taken to the mosque to play the drum. Ten days from that
day he is paid homage, it is called ‘geysia’ in the Didayi language. No non-veg has been
eaten in these ten days. The next day after the cremation, the village priest goes to the
‘bejarna’ (river bank) on the burning ground side to worship. They worship him because
his soul does not come to the house without any trouble. On the day of the tribute, all the
relatives come and join. He organizes a feast at home and first brings some of the food
cooked for the well-being of the deceased person to the burning ground. This is called
bud(gyasuye).
41

All the people living in the society have their own culture and traditions. Those
cultures and traditions change over time, and they change over time. Today, all people
in society want to be educated and join the mainstream of society, leaving their own
culture and changing places. Because in that culture he cannot see his future as a result
of which he is attracted to the new society. In this way, he gradually leaves his culture
and traditions behind. When human beings keep pace with modernity or society, their
own culture improves. Such changes are observed in the Didayi tribe. The key to change
is to come in contact with non-Didayis living in the community, to be able to make a
difference in economic earnings and to improve education. The tribe decides to celebrate
any festival according to its financial status. The marriage is also trying to end with its
resources. As a result, he is unable to do so in a cultural way and does everything in a
small amount of money. It is simply coming to our notice then. In this situation, he
chooses the easiest and simplest way in society. As a result, the exogamy escalates and
marries non-Didayis. This is how social life is changing.

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3.9 The cultural life of the Didayi
Culture is an essential part of the whole lifestyle. It acts as an art of human
construction for society, by which one man reaches one path. Every culture plays a key
role in shaping society, and it is through cultural education that success or failure in
aspects of life is achieved. The more society is refined through cultural education, the
better and more developed the people living in that society. If every human being wants
to do something in life, he or she first learns from his or her family that is bound by
culture. Whatever he learns from a family is earned by society. Not only is human culture
tied to the thread, but all the animals in the world follow their ancestors and learn to act
like him, worship like him, eat like him, etc. in society.
42
The indigenous peoples of Odisha, are usually surrounded by caste, culture, and
rituals compared to other tribes. They can preserve cultural awareness, social norms, and
respectful values. Most of these tribes are Didayi, Bonda, Gadaba, Koya, Kondha, and
Saura. These tribes usually love to live in hills, rivers, beaches, and foothills. These areas
are not as active for people of other groups. Their social, cultural, and religious lifestyles
are completely different. These tribes are considered to be the most advanced tribes in
society. They always believe in self-reliance and self-government. Trade, participation
in various fields, participation in politics, and so on. Some of the silent features make ten
unique in society. The Didayi tribe in Malkangiri have a prominent place in society today
for their simplicity, transparency, and ignorance, and are well-known as landowners, free
from work, hardworking, simple, and hilly farmers. They are well aware of their rights
and believe in superstitions no matter how advanced they are in society because they
have the idea that this is where their culture lies. The tribe cooperates and prefers to live
together in the village. Participating in happiness and sorrow can be seen as flexible
qualities.
43

There are 62 tribal tribes in Odisha. The Odisha government has identified 13 of
the 62 tribes as the most underdeveloped and indigenous. What used to be called PVTs
is now being counted by the government as PVTGs. Similarly, the Malkangiri district in
Odisha is inhabited by tribal people. E.g., Bonda, Gadaba, Parenga, Koya and Didayi.
Of these, only the Bonda and Didayi tribes have been identified as undeveloped tribes by
the Odisha government and included in the PVTGs Groups. Of the two tribes in the
Malkangiri district, Didayi is known to be an ancient and ancient tribe. This is what the

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tribe lives in Odisha. The group is not found in any other states or countries. The tribe
used to be known as the ‘Gahta’, now it is referred to by the government as the ‘Didayi’
tribe. ‘Gahta’ means export in podu cultivation. Over time, they became known as Didayi
by the government. According to Verrier Elwin, the Didayis were the first to be born on
this planet (Sahoo
2
, 2015, p-200). The language of the Didayis is divided into proto-
Australoid racial stock groups. They have a special language but no script. These tribes
desia and Odia come in contact with the people and learn to speak and write Odia. These
are divided into three parts according to their geographical location. There is a slight
difference in language, clothing, food, ritual, art, and culture. Sometimes they call
themselves ‘Gahta’ while the people of the neighborhood group call him Didai, Didayi
and Didayi, and so on.
44
3.10 Traditional Culture
All tribes in Odisha have their own unique culture. It simply came to our notice
then. We can see a person without even knowing it, because the language, clothing, and
behavior of the person in front of us are a little different. As a result, he is known as a
member of a different group. Didayi is an indigenous tribe, one of the 62 tribes of Odisha.
The tribe is found in the Kudumulugumma and Khairput blocks of Malkangiri district in
Odisha. It is an indigenous tribe. These tribes also have different cultures, languages,
food, clothing, music, literature, art, festival, and so on.
45
3.11 Language
The Didayi tribe uses a kind of language to express their feelings. Which is called
‘Gahtasa’. This is the native language of this tribe. No written form was found when it
had an oral word. The expressive language of this language is very simple, standard, and
sweet to listen to. The language is known as Proto-Australoid radical stock. Which is
referred to as the Austroasiatic language family (Mohanti, 2009, p.4).
46
3.12 Festivals
Man is a social being; he wants to live for a long time by his intellect. He likes to
experience happiness and sorrow as long as he lives. According to the social nature of
man, he expects to receive whatever he gets in life. No matter how happy it is, it seems
sad. To alleviate all this inconvenience, he celebrates various festivals and forgers his
sorrows in the presence of all. At this point, he wears new clothes, eats the new food, and

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hangs out with friends. Waiting for the festival to lighten the mood. Similarly, the Didayi
tribe is not lagging in all these entertainment programs. Just as other groups have thirteen
festivals. Just as other groups have thirteen festivals in twelve months, the Didayi tribe
also celebrates five festivals in twelve months. The following is a summary of all the
festivals.
47

Inr chang pande
Inr chang pande is the first festival of the year in the Didayi tribe. It is also called
the festival of mango seed eaten. After the festival, a Didayi tribe begins its cultivation.
The next day he harvests the rice, they celebrate the festival. During this time, the Didayi
people break the mango seeds and take out the inside. This is called mango seed powder.
All of this is done before the seed is ready. The goons are eaten with a cake on the day
of the festival. It is called taku paraba in deshia and inrchang pande in Didayi. The
festival is celebrated in the month of Asadha (in Odia) and the month of July (in English).
All the villagers come together to celebrate the festival, when it will be worshiped, and
when it will end. On the evening of the first Wednesday of July, the priest and the
villagers are allowed to preach to the messenger of the village the next day or Thursday
to buy goods for the festival. He roams every street in the village and reports loudly. On
the second Saturday of the month, a banana tree is cut down and a small chariot is made
from it. The chariot puja is attended by few chiefs and all the small children. The next
day, Sunday, a pig is sacrificed in the mountains, and the main festival is celebrated on
Tuesday. From that day on, farming, weeding, and so on began.
Osa Arke Pande
The festival that Didayis celebrate in Septe mber is called Osa Arke pande in the
Didayi language. The festival is named after the month. It is also called the new eating
festival. During the cultivation, the Didayis plant a variety of fruits and vegetables in
their homes and the forest. All of these fruits and vegetables can be eaten in September.
So, this month they celebrate Osa Arke pande. On the day of the festival, all the people
of the village, irrespective of caste, creed, or color, offer fruits and vegetables on their
sticks or land to the village goddess. There, the village priests gather the fruits and
vegetables of all and dedicate them to the village goddess temple through worship. Here
the villagers also tie up the paddy brought by them. After worshiping the mother goddess,
everyone worships in their own home. On the doorstep of their home, everyone wraps

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the fruit in the kitchen garden in a thread and ties it to the doorstep of the house with
mango leaves. On that’s the day, they eat only fresh fruits and vegetables grown on sticks.
Pus Arke Pande
The festival is celebrated in January. It is called pus paraba in the local language
but the Didayis call it Pus Arke pande in his language. During the festival, beans can be
eaten and their seeds eaten. At this time the village is a bit busy because all the children
going to school return home. During this many pets are taken care of by the Didayis.
Cattle are not paid for their work. It is celebrated on the second or third Tuesday of
January. This evening, all the cows are fed all the vegetables, mixed with turmeric and
salt. In the morning, all the cows are bathed and garlands are worn and worshiped with
vermilion. They make and eat a variety of cakes during the festival. This cake is called
Tarla. The rice is mixed with lime and gum, tied in turmeric leaves, and filled with a
half-pot of a clay pot, cut a few pieces of bamboo on top of the water, and placed the
cake on top of it. The festival is celebrated on Tuesday, January.
Giya Pande
The festival of gia pande is observed in April. It is said to be the main festival of
the Didayi and the last festival of the year. It is also known as the chaita festival,
according to the deshia language of Koraput. Didayis also call it uli change pande or
mango eating festival. When the village priest and his companions go to fetch barla sla
(tree) at 4 a.m. on Thursday, it any bear, owls, etc. make a sound, and they believe that
the year is well-cultivated and that if the tiger roars, the crop will not be good. After
bringing the tree, they make a table in it. On that table, the village goddess is seated and
worshiped. The festival is celebrated in the village on Tuesday. On that day, everyone
worships in their own home. When he worships in his home, he sacrifices and cooks a
black chicken. The cooked food is first dedicated to the goddess Ista, and the food is also
kept in the basement of the house in a pot made of leaves, and the villages come and take
it to the village priest. On the same day, he went to the east side of the village at 3 o'clock
and made a bamboo doll there called Dal Sambar. It is made of the branches and leaves
of various trees. It is circulated in the homes of everyone in the village and some people
even donate money at this time. It is finally placed in the priest’s house. The next day
everyone in the village goes hunting. If no animals are found while hunting, they play a

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game in the village as a rule called budia blu in the Didayi language. The game is played
only once a year and only girls participated in the game.
3.13 Material Culture
In every society, culture is divided into two parts. E.g., material and non-material.
Everything we see and touch in our lives is called material culture and what we do not
see but feel and observe is called non-material culture. Material culture is everything we
use to make our work simpler and faster in our daily lives. The various materials used by
the Didayi tribe are divided into the following.
48

Weapons
The Bonda and Didayi are among the oldest tribes living in the eastern part of
Malkangiri. Never hurt anyone. Bonda and Didayi were compared as two sides of the
same coin. While the Bonda tribe always uses weapons, the Didayi tribe does not use
weapons when it is not needed. The Didayis carry weapons when they go hunting or
grazing cattle. As a weapon, the tribe uses bows, arrow, gagada, and gulcha.
49
Cutting tools
Indigenous peoples use a variety of cutting tools. When cutting a tree, they use
tangia, gagada and when cutting grass or crops they use unsua, katra, ila, and so on.
50

Miscellaneous appliances
The Didayi tribe use a variety of tools to simplify speed up their work, such as –
pida to sit, sabal to dig holes in the soil, clay pots and brass pitcher to keep water, naki
to cook, bamboo basket to store items, rice to choose, use plows, etc. to plough the land.
Musical Instrument
Didayis rarely find musical instruments to entertain, and they rent from people
from other groups. At all festivals, people of scheduled castes are helpful to the tribe.
Sometimes women play bamboo langir. This tribe has no musical instruments of its own.
Whenever musical instruments are needed, they depend on people from other groups.
But the tribe has a variety of songs with unique languages that they sing during weddings,
maturity and farming.

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Utensils
The Didayi tribe uses very few things as utensils. They prefer to keep what is
necessary. Most of them do not have their handmade utensils. They buy and use whatever
is available in the nearby market. Utensil use glass, tray, brass pitcher, naki, etc.
Basketry
These tribes use the basket to keep goods. Most of these things are made of
bamboo. There is a group of them who are good at doing this bamboo. They make it
every week and sell it in the nearby market. Among them are bamboo dala, karli,
changada, chatna, kula, and so on. They sell their livelihoods by selling all of this.
Almost all of these things can find near the Didayis. Nowadays, the bamboo plant is out
of stock and the raw materials are not available, making it less expensive to produce and
reducing the market demand. As a result, some handicraftsmen are making these.
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Dress
In the past, they used to make their special types of clothing, called kisalo, to
clothing called kisalo, to cover their bodies (K. K. Mohanti, 2009, p. 15). It was a kind
of tree braid that weaved itself. Which is now not even found in any Didayi village. They
completely forgot how to make kusalo clothes, what was the method of extracting yarn.
Nowadays the people of the generation don’t know about it. They have been wearing
ready-to-wear clothes and sarees available in the market since the method of weaving
this kisalowas lost (Plate No. 3.4). At different sarees and boys wear different dresses.
Only wear white sire and dress at weddings.
Ornaments
Just as people from other groups prefer to wear jewellery, the Didayi tribe also
likes to wear jewellery, the Didayi tribe also likes to wear jewellery. Now all of this has
changed. The old men, who are reportedly between the hills and isolated areas, are seen
wearing traditional jewellery. The other is not found in the Didayis of the plains.
Gangapada, Damdarbeda, Suripada, Gisingbeda, Sanyasiguda, Nadimanjari, Orapadar
and other villages are seen wearing traditional ornaments. In general, older people wear
different types of earrings, nose rings, neck rings, leg rings, rings, etc. made of aluminium
brass, silver, gold, etc. Older women now use aluminium in the village of Gangapada.
52

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3.14 Foods
Everyone in the Didayi family gathers and prepares food together. It also feeds
friends together. This process is performed collectively. That’s why they live in groups
in the forest. They share the wildlife of the forests. The diet of the Didayis includes forest
foods such as kanda, cherries, leaves, flowers, fruits, mandia, sunan, paddy, kandul, biri,
kolath, mug, groundnut, and other vegetables that hunt prey. The Didayis, who live on
the hills, cultivate large quantities of sunan and madia. Sunanis made into rice or rice.
Mandia leaves the shuck, licks it and eats it. They call this food peja. Sunan rice and
mandiapeja is their main food. The Didayis, who live on the foothills of the hills,
cultivate rice on some flat land. So, they eat rice every day by making rice out of rice. In
Didayi language, rice is called ‘baleh’. The Didayis, who live in the plains, depend on
rice and mandia, while the upper reaches of the valley depend on mandia and sunan.
Inaddition, the Didayis depend on food from various forests such as sarula, kerela,
antarla, kuila, malila, inkirla, tumin, jackfruit (plesa), mango (uli), sapung. From time
to time, they grind mango seeds and cook them. Some rely on salap, mahula wine, while
others cook corn, kandula, etc. Kandulseeds are also eaten fried. It is very tasty.
53
The food eaten by the Didayis is divided into two types (Akhil Bihari Hota,
Promod Kumar Parida, Paramananda Patel, 2010, pp.78-81). Non-Vegetarian and
Vegetarianfood.Didayis eat variety of fish (hahde), bami, slara, sulei, gadisha, sand,
chuah etc., which are eaten as non-vegetarian. They bus dry fish (shukhua) buy from the
weekly market. Meat such as- goat meat, (gimnchili), chicken meat (giseng chili), pork
(gubug chili) beef (orechili), duck meat (kadpik chili) etc. are especially popular. They
always like to eat meat.
As a vegetarian, they eat a variety of pulses, hala, giben, beans, ramiya, mung
beans, mung bean, dangraniserigo, kale, and among the vegetables are kadaen, potatoes,
bijiri, base, kumuda, wendi, radish, cabbage, etc. Didayis are the main vegetarian food
sarua, sanh sag, kuilar shag. They also like to eat variety of vegetables.
54
3.15 Drinks and Smoking
Didayi drink salap juice as a drink and wine. After working in the hills or in the
fields, during the rainy season, the main farm hosts a party after the farm, where everyone
drinks salap juice together. They stay at home when they can’t find work, and they go to

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the salap tree in the mountains everyone drinks the salap juice together. Sometimes palm
juice is also drunk from the roots of a tree, which can lead to alcohol. This type of culture
is found in three areas inhabited by Didayis. Older people put smoke in their ears when
they go to do it. When necessary, they set fire to it and release it with the help of their
mouths. It simply came to our notice then.
55
3.16 Present Scenario
Today, the whole society is moving towards modernization. Everyone is getting
better and better. The country is also trying to change at all levels, from caste to group,
to village to state. There is also the possibility of traffic in the villages, which allow
everyone to get together. All these improvements can be a key part of a better society.
Although the Didayi tribe was an ancient tribe, today it continues to try joining the
mainstream of society. It simply came to our notice then. Along with people from other
groups in the society, he is also learning about the festivals, religions, rituals of worship
of the Odia community today, because every week he comes to trade in the nearby
markets to support his every week he comes to the nearby market to shop for his
necessities. Comes in contact with the people there. Today, like other groups, Dashara,
Diwali, Ganesh Puja, Rath Yatra etc. are learning to use radio, television, computer,
mobile, motor vehicle etc., as a result of which they are forgetting their own art, culture
and adopting Western culture.
3.17 Changes of Culture
Recent studies have shown that the culture of the Didayi tribes was completely
safe a few years ago. Now that is slowly changing. Comparing the three regions of the
Didayis, namely the plains, hills, and breakaway regions, it appears that from a cultural
point of view there is a slight change in language, festivals, and movements. For example,
in the village of Oringi, there is a festival that is not celebrated in any of the villages of
the Didayis. Another example is Muduliguda, which organizes a game during the chait
festival, which is not seen in any other village. Only girls participate in this game.
Compared to traditional costumes, the village of Gangapada is inhabited by old-
fashioned people (Figure No.7).
Some scholars have previously worked in the field for the rise of the Didayi tribe,
but have not paid much attention to it. Much attention has been plain the present scholar.

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Its status has already been surveyed by several government or private organizations. The
government has several micro-projects aimed at preserving cultural heritage. To protect
their culture, the Odisha government has set up a musical instrument in each village in
2017. The culture, art, festivals, language, traditions, customs, etc. of this tribe are very
high. At present, there is a great need for technical education and the spread of cultural
education. Which will maintain the identity of this tribe.
3.18 Economic life
Since man is a social being, he needs the food of society to survive. Collecting
human food is a daily task. This has been classified as a primary activity. In human life,
he goes through four stages. He collects food, prey, raise animals and farms to satisfy his
hunger. That’s why the collection of food for any group is considered a basic necessity.
Karl Marx’s ‘Economic Deterministic Theory of Social Change’ points out that the
socio-economic situation is an important factor for the change of social institution and
social causes.
56

Tribal Economy
In Odisha, tribal economies can be divided into two broad categories, namely,
production-use economy and product-distribution economy. The economy that produces
producers that are usable produces as needed. On the other hand, the economy, which is
considered to be marketable, generates more money. The economy is divided into five
parts by the tribal of Odisha, namely (i) hunting, (ii) food collection, (iii) animal and
poultry farming, (iv) agriculture, and (v) technical.
57
In the eastern part of the state of Odisha, the indigenous economy in the south of
the state depends on agriculture. Most of the area is under-cultivated and stable. The
people of Bonda, Didayi, Parenga, Jhodia, Gouda, etc., who live under the Khiraput and
Kudumulugumma Panchayat Samiti of Malkangir i district, cultivate in the plains as well
as in the hilly areas. The population of the region is divided into three parts. E.g., (i)
flat/plain, (ii) hilly, and (iii) isolated.
Socio-Economy life of Didayi
Agriculture is the main and basic economy of the Didayis. The land in the hills
and plains is used for farming. Those who live on the hills cultivate relocation, while the
Didayis, who live in the plains, cultivate steadily. The people of this tribe celebrate a

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kind of festival before the start of the year. Which they call ‘Ingir chang pande’.
Everyone participates in this festival. During the festival, village priests and people
gather around 3pm to fetch a small tree. When he went to fetch the tree, he believed that
if any animal made a sound, it would be a good year for farming. Not participating in the
puja is against the traditions of the Didayi tribe, he says. Didayis have a variety of crops.
The people of the hills mandia, biri, bolatha, rasi are the main crops, the people of the
breakaway region are the yellow and the rice is the main crop while the people of the
plains are the main crops of paddy, groundnut, zodiac sign, kaandula, alasi etc.
Landholding Status
Before India become independent, the lands of the Didayi were under King
Jeypore. In the area where the Didayis lived, the king of Jeypore was the owner of the
land. The Didayis paid some of their crops to the king as taxes. The king divided the
department at various levels to collect taxes. That tradition has been around for years.
The area where the Didayis lived was under King Jeypore, but after the country became
independent in 1947, all these areas came under the control of the Government of India.
Under the Zamindar abolition law in 1952, all areas where the Odia language was spoken
came under the control of the Odisha government
58
. As a result, Koraput became a part
of the district. Since that day, Mustadar has not kept any written information and all
information has been kept by the district collectors (Mahapatra, 2004:116).
Since the abolition of the land revenue system and the Mustadar system in July
1955, taxes have been levied directly on the Didayis by the government. At that time, 22
out of 401 villages under Malkangiri tehsil were identified as Didayis villages. The
government of India began taxing cash payments in 1963, which was levied directly by
the tehsil. At the same time, the wetland tax was Rs. 3.60 per acre, while the dry and hilly
land was taxed at Rs. 2.86 (Senapati, 1966:286). Since 1991, when Malkangiri district
was newly formed from Koraput district, seven tehsils have been formed in Malkangiri
district. The Didayis started paying their taxes between the Kudumulugumma and the
tehsil under the Khairaput block. Currently, the wetland is taxed at Rs. 8 per acre, while
dry and hilly land is charged at Rs. 4 per acre. In 1963, 22 Didayis villages were
identified, and since 1986, 37 villages have been taxed by the government.
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Inheritance and Succession
When a person dies, his or her son and daughter are inherited as his or her
ancestral property. This practice has been around since time immemorial. This practice
occurs when a person has a child alive. If he has no children and has a daughter, then his
father's property is given to the unmarried daughter. If the daughter is not married or is
married, all the property is inherited by the person's younger brother or eldest son's son.
If the tree grows any fruit during its lifetime, all the fruit is given to the person's younger
brother or older brother's son. However, if the person has no successor, the village head
declares all the property of the deceased for the betterment of the village.
Occupation
The economic backbone of the Didayis can be seen in two areas. For example,
agriculture and the other are the collection of forest products. In these two ways, they
earn a living all day long. Their primary occupation is farming. Although the Didayi tribe
lived in three areas, the Didayis adopted a flat farming system as they received flat land
in some areas. They farm all year round. In the hills, the Didayis make a living by farming
and collecting and hunting for forest products. Similarly, the Didayis of the breakaway
region subsist on small plains and earn a living by fishing. The Didayis in the plains do
not hunt, as do the Diday is on the hills. They only hunt animals and birds that come to
eat during the chaita festival and in the fields.
Division of Laborers
The Didayi group is an undeveloped tribe. Within this tribe family, everyone is
busy doing their own thing. Everyone, regardless of age, gender or skill, has the upper
hand, because everyone in the family, from children to the elderly, does something to
alleviate poverty. Just as a man works, so does a woman. If a man works on the land,
then a woman works on the house. When the housework is over, he goes back to work
on the land. If a child in this case is seven years old, he or she will help with the work of
his or her parents. When her mother goes to the forest or to the mountains, she also goes
with her and reduces them. There is a total of 760 workers in the sample village
Muduliguda, which is currently being studied by scholars, with 355 as female workers
and 405 as male workers. While there are 100 agricultural workers, 1049 non-workers
have been identified. The table (Table No: 3.5) provides all the details of the workers.

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Table 3.5 : Different workers from 37 villages of the Didayis
Sl. No. Different workers Males Females Total
1 Main workers 2066 1128 3194
2 Cultivator workers 1934 693 2627
3 Agricultural workers 145 404 549
4 Workers 33 15 48
5 Other workers 63 31 94
6 Marginal workers 654 1893 2547
7 Cultivators 288 910 1198
8 Agricultural laborers 394 978 1372
9 Household industry workers 10 07 17
10 Non-workers 2046 3214 5260
Source: District Handbook, 2011 census, Malkangiri.
Primary Occupation:
Settled Cultivation
Two of the three areas inhabited by the Didayi tribes have some land for settled
cultivation. These two regions are the plains and the breakaway regions. This applies to
geographical conditions and flat terrain. The people use cattle to cultivate the land. Using
this cow to cultivate through the plough is an old-fashioned way of cultivating the
Didayis, which in the past was similarly farmed. Although the scientific method is now
used for cultivation, the Didayis are less likely to use state-of-the-art scientific methods.
The study found that they still love to cultivate using ancient techniques. As a result, it
also creates an eco-friendly environment.
The people of the Didayis tribe cultivate the rains during the rainy season from
June to August. All plants that need more water are planted. Farmers, who provide a
variety of food all year round on their land, plant a variety of canopy trees on their home
gardens. The most common crops to eat all year round are rice, mandia, rashi, kolath,
biri, mung, etc., while eggplant, okra, ridge ground, tomato, red gourd, pumpkin,
cucumber, maize, etc. are eaten at this time as vegetables. Planted in the land. They do
not apply any chemical fertilizers during cultivation. Domestic animals use organic
manure for farming. If a tree can be trapped, they can spread the ashes on the tree. If the

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crop is affected, the leaves of the forest can be harvested by combining different types of
special flavoured plants. All the leaves are soaked in water that the father makes them.
As a result, all foci are killed. This ancient method is found in Muduliguda, Oringi,
Purunaagumaa and Chilipadar. During this time, various deities are worshiped to
cultivate good crops. If each family worships the land deity by sacrificing chickens and
pigs to get a good harvest during the beginning of the year and after the start of farming
on the main land within the family.
Shifting Cultivation
Another major method of cultivation for the Didayis is shifting cultivation. The
Didayis in the plains cultivate in the settled cultivation method, the Didayis in the hills
in the shifting method, and the Didayis in the isolated areas cultivate in this method. This
is one of the ways in which hilly and isolated people can cultivate their land. The area is
geographically surrounded by hills and mountains, making it impossible to use all kinds
of state-of-the-art equipment. Only shifting cultivation is acceptable and this method is
the main source of cultivation and the backbone of economic earnings. The people of the
mountains have given different names to the land there. If any land is cut down and
cleared of trees in the hills and turned into farmland, that land is called dangar, where
sunan, kolath, biri etc. are cultivated. Similarly, if there is a small hill, it is called a tikra
if it is covered with flat land with small hills. Various types of oilseeds are planted here,
such as zodiac, alsi, and sunflower. The land in which water is always present and the
land at the foot of the hill is called jahaloti land (Mahapatra, 2011: 121). The fourth group
is the plains that can be cultivated here. The top three types of land are in the hilly areas,
while the fourth type of land is in the plains.
60
Agricultural tools
These tribes prefer to cultivate through traditional machinery. Most of these are
made of wood. If the trunks of the various trees found in the forest are found to be suitable
for agricultural production, they will be cut down and made in the summer as wood-
based machinery. Didayi keeps wooden tools in almost every family in the house. Even
if no one has land, he still has farming equipment. The following are the various
traditional tools used in agriculture by the Didayi tribe, such as plough (cini), the long
wooden handle plough (rirana), spade (unsua), ground leveller (patta), spade with spikes
(insuan), long handle sickle (hoeas), axes of different sizes (malle) and hoe.
61

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The agricultural tools used by the Didayis are made by various types of tools
themselves. Some iron tools are purchased at the nearby Kudumulugumma weekly
market (Photo No. 8). The Didayi Development Agency also provides a variety of
agricultural seeds and equipment to raise awareness about the use of Didayi machinery
to simplify agriculture. Of the various types of equipment provided by the government,
it is almost usable in the plains and isolated areas but not in the hilly areas. As a result,
the equatorial region is better than the other two regions. In some cases, Didayi
Development Agency provides HYV seeds, fertilizers, pesticides, etc., as well as
awareness messages for its use.
Methods and procedures of cultivation of the hilly areas
The hilly terrain is greener and eco-friendly from a geographical point of view,
but it is very difficult to cultivate because all the ground level there is covered with stone
floors. As a result, the soil content is very low. The land is filled with large and small
stones. There are about three types of land in the Didayis, on the other side of the hill,
namely Dangar land, Kalua land and hill land. Shift cultivation is suitable for cultivation
in dangar and hilly lands, while cultivation in dangar and ditch lands is suitable for
cultivation. The canal lands are suitable for cultivation all year round, as there are always
water stores as there are ditches and bottom parts of the hills. Two acres of land to the
south of Tikarpada village, which is dug and flat, has water all year round, so that there
are paddy fields during the rainy season, such as k andu, harad and biri during the dry
season
164
. Similarly, hills and dangar are cultivated only once a year. The wild grass that
grows there in the summer dries up due to lack of water. At that time, all the dry grass is
burned in the fire, which is fertile after the rains and is called padu cultivation. At this
time, they plant a variety of vegetables, mandia, paddy, pine trees, willow trees, banana
trees, tomatoes, and chillies. The family joins in planting the pine and willow trees
(Figure No. 9). One seed is buried in the ground, all of which are economically viable
for the next generation.
Types of crops produced in various types of land
The Didayis cultivate in the rainy season as well as in other seasons. The fertility
and characteristics of the soil in the three regions differ. Where the soil is high in fertility
and where the soil is low. "It simply came to our notice then. (Table No. 3.6) shows the
crops occurring on different lands by month.

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Table 3.6 : Type of land and crops produced.
Area Types of Land Months Produced

Plain
Area
Plain Jun.- Aug. Rice
Dec.- Mar. Almonds, Sunflower
Dangar Jun. - Aug. Mandia, Cucumber, Winter Melon, Bottle
Gourd, Red Chili, Butternut Squash, Pumpkin,
Dec. -Mar. Almond, Sunflower
Tikra Jun. - Aug. Rasi, Alsi, Biri
Dec.- Mar.

Hill
Area
Plain Jun. - Aug. Rice,
Dec.- Mar. Cannabis,
Dangar Jun. - Aug. Mandia, Muga, Biri, Kandul,
Dec.- Mar. Cannabis,
Tikra Jun. - Aug. Mandia, Rasi, Alsi
Dec.- Mar. Cannabis

Cut
off
Area
Plain Jun. - Aug. Rice
Dec.- Mar. Turmeric,
Dangar Jun. - Aug. Turmeric, Winter Melon, Maize, Cluster
Beans, Eggplant, Lady’s finger, red chili
Dec.- Mar. Turmeric
Tikra Jun. - Aug. Rasi, Alsi, biri, kandul
Dec.- Mar.
Terrace Cultivation
Terrace cultivation is a traditional farming method. If this method is different
geographically, then the land there is higher or deeper, making it suitable for cultivation.
Of the southern districts in Odisha, Gajapati, Kalahandi, Kandhamal, Koraput and
Malkangiri districts are the most cultivated. The people of Soura tribe in Gajapati district
cultivate this crop while the people of Kandha tribe in Kandhamal district cultivate it.
The Kondakameru hill region in Malkangiri is 3,500 meters above sea level and the
people of Didayi, who live here, also cultivate on a terrace basis. The village of Oringi
in the plains cultivates paddy during the rainy season, peanuts and sunflowers during the
dry season. Similarly, among the villages in the hilly areas, the villages in Bayapada,
Damdarbeda, etc. are also cultivated in this way.

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The Development Scenario of Socio-Economy life
Didayi people are very hardworking. They learn to work hard early in life. The
area where they live is hilly and waterlogged, so he lacks farmland. When the time comes
to cultivate, they also cultivate the land of others by asking for it. As a result, they have
to pay half of the land to the landowner. Nowadays, the people of this tribe are cultivating
in the traditional way and using all the scientific tools. They are now using iron plows as
well as iron plows during traditional farming. They used to spray a variety of tree leaves
when the crop was infested with insects, but they are also now using pesticides available
in the market. There was a time when the lower Didayis were plowing with their own
cattle, and today they are using a variety of plowing machines in the area. But it is now
common in mountainous areas for traditional farming methods. Because of the rocky
terrain here, it is not possible to use any new methods. In the lower areas, such as
Muduliguda, Oringi, Purunagumma and Chilipadar villages, farming is done with some
high-quality machinery. Locals believe that sometimes a variety of private companies
provide them.
62
Secondary Occupation
While the primary occupation provides food, it meets the livelihood requirement.
Which results in the need for a secondary profession. Through the secondary profession,
he meets his daily needs. Four professions are included in the study as secondary careers.
All of this is summarized below. As a result, Didayi people are raising their livelihoods
by collecting natural resources. As a result, they are becoming more financially secure.
Food gathering and forest collection
Although farming is the main occupation of the Didayis, they depend on the
nearby forests, hills and mountains to support their livelihoods. They collect edible food
found in the forest. Among the items collected are fruits, flowers, roots, leaves and wood.
As a result of the wild products they collect, such as gidikua, tarmendia, liwa, sean,
hamdia, uli, lamba, ela, sinhir, tsua, tara, pade, tola, etc. It also collects tubers such as
inkirla, unchola, gabah, tmla, intarla, and vegetables such as reshha, bruasenhan,
diakirha, denjariha, karlaha, hnlaha, daliaha, karlaha, chunchuniha, patraha, saruha,
and so on. Some other forest products include broom, jhuna, mushrooms, bamboo,
firewood, mahula flowers and salap trees for making wine. Of all these things, a number
of things are found according to the season. Not everything is available in all seasons.

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They keep all these things for themselves while others sell them in the nearby market for
some money. For example, mushrooms, carrots, wood, vegetables, etc. are kept for food
if they keep honey for themselves, jhuna, salapa juice, etc., and then sell the rest. Almost
all Didayis participate in food gathering and forest collection. When there is no work at
home, they go to the hills to collect a variety of vegetables and wood. They also take
their children with them when they go to the mountains. All these activities can be seen
in almost three areas.
Hunting and fishing
The Didayis go hunting in the forest when there is no work. This is not the case
with Didayis in all areas. The lower Didayis are hunted when they celebrate the chaita
festival in March. They don’t always like to hunt. Similarly, those living in isolation also
hunt only during the festival. This is their cultural tradition of hunting during the festival.
According to the rules of the cultural tradition, they hunt only in one day. But when all
the crops are in the field, if any animal comes to eat the crop, the Didayis of the lower
and isolated areas prey. For the Didayis who are in the mountains, hunting is a daily
practice because they are their home in the forest surrounded by hills. When they leave
the house, they come out with bows, arrows, and tongs. They like to hunt all year round.
The animals and birds that the Didayis hunt are the bara, the deer, the bug, the cuckoo,
the peacock, and so on. If any of the above-mentioned animals or birds belong to their
clan, they do not prey (Table No. 2.4).
The people of the hills are good at hunting, while the people of the hills are good
at fishing. The dams for the Balimela Reservoir have been flooded, making it easier for
people to fish. The reservoir also catches 50 kg of fish, ranging from small fish. The
villagers near the river always make a living by fishing. The villagers of Arapadar,
Sanyasiguda, Nilapari, Kaneingi, etc. are always fishing.
Livestock and bird farming
Just as people of other tribes keep different kinds of animals and birds, so do
people of Didayi tribe keep different kinds of animals and birds. The purpose of all these
observations is to meet the needs of the animals in or near the pet if there is a lack of
money in the family under any circumstances. This is the third type of fundraiser for
Didayis. At any outdoor event, naming ceremony and maturity ceremony, they prefer to
give gifts to animals or birds. That's why everyone in the house keeps some birds and

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animals. The Case Study of Didayi, COATS, 2001: 154 shows that 11.83% of the money
that Didayis earn during the year is collected from animals and birds.
63

In the village of Didayi, there are some animals and birds in every house, these
are called pets. Cattle, cows, goats, sheep, sheep, chickens, cats, dogs and monkeys are
kept as animals. Some pets eat grass and leaves, while others feed the remaining food to
chickens, dogs, and cats after humans eat them. Cows and bulls can be sold within two
years, just as goats and sheep can be sold within a year.
Didayis are chickens, ducks, parrots, coyotes, bunnies, and so on. These birds
feed on a variety of insects as well as the rest of their food. They also donate gifts at any
festival, keep the meat in their home and sell it at the market if needed. Poultry are
eligible for sale within six months.
Changes in the Fields of Handicrafts and Animal Husbandry
Handloom and animal husbandry are two areas that contribute to economic
growth. There was a time when Didayi people were making and selling their art to the
market by making all kinds of handicrafts. They made their own family by making
bamboo karli, mundikarli, changada, dala in bamboo. Now those weavers are
disappearing. Bamboo trees were their raw material. Now with the destruction of the
forest, the amount of bamboo trees has completely disappeared. As a result, handicrafts
are also slowly becoming less common in the market.
It was common practice for the Didayis to keep cattle, goats, sheep, sheep,
chickens, ducks, and mercury as domestic animals and birds. Many families supported
the Vicky family. In 2016, swine flu pandemic in Malkangiri district killed all pigs raised
in Didayi villages by the government. As a result, they are no longer raising pigs.
Interchange
Didayis usually mean to exchange a variety of things when it comes to exchange.
They have the most exchange rates. This is because there are no public or private wages
in the hills. As a result, they earn money after selling what they cultivate. The lower
Didayis get paid by the government or the private sector, which saves them money. But
the Didayis, who live in mountainous areas, do not have access to transportation, nor can
the government or the private sector benefit. As a result, they exchange what they can't
get for what they can afford. As a result of this exchange, they may not be able to get a

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fair price for their goods and may be victims of fraud. Didayis living in mountainous
areas go to nearby markets for daily necessities. There they buy and sell everything they
need. Most of the time, the people of this tribe cultivate mandia, shuan, biri, gram, black
gram turmeric, various types of vegetables like- chilli, tomato, banana, eggplant etc.
They come to the market to change everything. Sometimes he sells and buys rice, salt,
oil, spices, dried food, soap, etc., and takes the rice with them. The Didayis, who live in
the hills, take rice through the mandia, as rice cultivation in the hills is not good. As much
as rice is grown, it is scarce for a year. Didayis living in isolated areas also exchange.
The inhabitants here prefer to cultivate turmeric. They buy or sell turmeric in exchange
for it. Those who exchange mandia, shuan, biri, black gram, etc. use a type of measuring
vessel. Which is made of bamboo or tin cans. Instead of one sima mandia, one takes one
sima rice. This method is more common in Didayis living in hilly and isolated areas, but
not for Didayis living in flat areas.
Trade centre or weekly market
Just as people from other groups do business to meet their needs, so do Didayis
who come in contact with some shopping malls to meet their daily needs. They call the
place of trade ‘santa’, which is called ‘hatt’ in the Koraputa language. This ‘santa’ or
‘hatt’ is a gathering place for all the people as well as a common gathering place for their
friends. The market has seen the economic, social and cultural impact of the Didayis.
They have the opportunity to entertain one day a week. The young people of the Didayi
tribe come together on this day. He succeeds in giving gifts to his boyfriends and
girlfriends. As these markets are all far away, they do not have as much transportation,
so they have to trade in limited quantities. If there is something to sell or buy in the
market, they carry the thing on their shoulders. Those on the hill carry on their shoulders
and carry things. But Didayis who are in the plains are more likely to take them by car
or bicycle. Similarly, people living in isolated areas bring goods by boat. When they
come to the market, they line up and walk on the left side of the road. This is not the case
now, as two villages in the country, Muduliguda and Oringi, have been built on the
foothills of the hills, making it possible for three- and four-wheelers to enter the market.
Most Didayis people do their business in Kudumulugumma. "Everything is available for
them, including food, clothing, jewellery, cosmetics, and household items," he said in an
interview. If his body is not sick, they must come to the market once a week (Mahapatra,
2004: 126).

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Didayi people go to Kudumulugumma on Thursday, Naringijhola on Monday,
Janbai and Ankadeli on Wednesday to trade in the market. There is a market in the plains
on Thursday, a market in the breakaway region on Wednesday, and a hill market on
Monday. Balimela, Chitrakonda, Malkangiri and Jeypore also go to buy things that are
not available in the nearby markets. Food and vegetables are among the things they do
business. As a food crop, rice, mandia, biri, kandula, muga, rashi, alasi, etc. are
exchanged for rice and they sell vegetables for money (Figure No 10).
Income and Expenditure
A detailed study is needed to find out about the economic situation of the Didayis.
Here, the current scholar tries to estimate their annual income and expenditure. Of the
total land in Malkangiri district, 17.88 per cent is under tribal rule. Of this, 54.21 per cent
of the land is encroached on in the forest, while 82.12 per cent of the land is under the
control of the government (Table No.3.7).
Table 3.7 : Tribal Land Status in Scheduled Areas
SL
No.
District Total private
landholdings
(Percentage of
total area)
Approximate
percentage of
landless (less
than one
standard acre)
Percentage of
total
government
land
Percentage
of forest
land
1 Malkangiri 17.88 63.44 82.12 54.21
2 Koraput 30.87 59.04 69.13 23.80
3 Nowrangpur 31.87 73.22 68.13 46.52
4 Rayaguda 18.17 74.08 81.13 37.10
5 Kondhmal 14.47 88.55 85.53 74.64
6 Gajapati 15.39 89.45 84.61 64.13
7 Kalahandi 37.13 66.33 64.10 30.34
8 Keonjhar 19.01 84.93 79.80 37.30
9 Sundergarh 21.87 70.43 78.13 51.04
10 Mayurbhanj 32.95 88.82 89.38 42.16
Source: Revenue Department, Government of Orissa, Bhubaneswar, (2006-07)
Agriculture is the main source of income for this tribe. In addition to farming,
they earn a living by raising wages, raising animals and birds, collecting forest products,
trading in wine and fish. There is very little land for the Didayis to meet their daily needs.
This is because all the villages except Muduliguda, Oringi, Purunagumma and

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Chilipadar, the areas where they live, are located on the hills and are not suitable for
cultivation, so they take other economic activities to supplement their family income.
The landholding status of the Didayis has been collected by the revenue department as
well as in-person interviews. It is clearly shown here (Table No.3.8) that 42.39 per cent
of the landowners have been identified and 57.06 per cent of the people have been
identified as landless (Mahapatra, 2004:127).
Table 3.8 : Landholding status of Didayis
Sl.
No.
Area Name of the Village No. of
HH
Average is
(acre)
Cultivated
per HH
Landholder
HH
Landless
HH
1 Plain Muduliguda 377 2.88 251 126
2 Oringi 162 2.43 109 53
3 Purunagumma 99 1.76 67 32
4 Chilipadar 49 0.72 32 17
5 Hilltop Bayapada 34 1.72 27 07
6 Damodarbeda, 103 0.14 86 17
7 Nilapari 168 0.012 130 38
8 Kaningi 33 1.26 28 05
9 Cut off Orapadar, 82 1.83 72 10
10 Jantri, 107 1.69 85 22
11 Sanyasiguda 40 1.06 29 11
12 Taberu 55 1.56 40 15
Source: Tehsil Records Room, Chitrakonda and Khairaput.
Wage-earning
In general, those who have less land to cultivate are the ones who work as wage
earners, but if you look at the rural areas of India, they find that even if they have land,
they work as wage earners to support their families. Didayi is an indigenous group that
loves to work hard to eat. A study of the Didayis shows that, in terms of their
geographical structure, the Didayis in the plains and hills are more likely to be paid wages
than the Didayis in the hills and isolated areas. Going to work with other people is called
‘Sley’. According to the 2011 Census D.D.A (Didayi Development Agency),
Kudumulugumma reports that 17.24% of the income is earned by working on wages. For
example, the people of the plains earn 25.45% of the annual wage, while the people of
the hills and isolated areas collect 14.95% and 12.58%, respectively (Table No. 3.9).

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Table 3.9 : The annual rate of Didayis in all three regions.
Sl.
No.
Economic
Activities
Plains House
Holds
Hill House
Holds
Cut-off
House Holds
Total
1 Agriculture 35.00 35.00 43.67 36.87
2 Livestock 8.71 13.86 10.73 11.83
3 Wage earning 25.45 14.97 12.58 17.24
4 Forest Collection &
Food gathering
22.93 29.00 28.53 27.36
5 Fishing 0.10 0.78 2.00 0.81
6 Services 2.72 - 0.34 0.80
7 Business 1.25 0.17 1.43 0.69
8 Others 3.84 6.22 0.72 4.41
Total 100.00 100.00 100.00 100.00
Source: Survey by COATS, Koraput, 2001-02.
Production
Didayis cultivate as the main means of earning money. Farming is one of the
main sources in which they support their families. These tribes earn 85.91% of their
annual income from farming (Table No. 3.9). The study found that in all three of the 509
households, all of them made a living by farming. They mainly cultivate paddy, suan,
millet, pulses, oil seeds and vegetables. This tribe has a total of 15.7 qtls. Rice, 5.24 qtls
millet, and 3.15 qtls are grown in pulses (Table No. 3.5). Those who live in the plains do
not cultivate suan, but the Didayis who live in the hills and isolated areas cultivate this.
1% of whatever they cultivate is exchanged for different things. He asks for the crops he
does not cultivate in exchange and gives them his things. It appears that they usually sell
some oil seeds in addition to some forest produce. People living in mountainous areas
collect about 9.39 qtls of oilseeds.
Table 3.10 : Crop-wise Production and the Value of Produce (Plain Sector).
Sl.
No.
No. of
H.H
Name of
Crop
Quantity produced
(in. Qt. H.H)
Value
(per. Qt.)
Value of
produce (in Rs.)
1 159 Paddy 6.34 334.95 2132.00
2 Millet 1.75 500.00 875.00
3 Pulses 1.84 2044.00 3747.00
4 Oilseeds 0.53 1209.00 641.00
5 Vegetables 2.10 500.00 1084.00
Total 12.56 5107.00 8479.00
Note: In terms of market values in the locality.

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Average Annual Income
In order to know the annual rate of assessment of the financial position of a group
or individual, it is necessary to know the standard of annual income of that group or
individual. Efforts are being made to find out the production of all the products of this
group or tribe and the average annual income. Here, 300 families were interviewed for
personal interviews. All samples were collected and analyzed in detail. An analysis of
the data reveals that the main source of income for the Didayis is from agriculture. They
earn 85.93% from agriculture. Agriculture is their main source of income. Their second
source of income is wages, which they earn from 7.17 percent of their wages. Similarly,
the third way of earning their living are by collecting forest products and raising
livestock. Here, they earn 1.19 percent and 4.19 percent, respectively, for animal
husbandry and forestry. In all, the families living in the plains earn Rs 9,723, while the
families in the hilly areas earn Rs 6,347 and the families in the breakaway region earn
Rs 8,464.
Average Expenditure
Didayi in the plains spends an average of Rs 9748 per annum (Table No. 3.11).
The table also shows that the Didayi family in a hilly area and the families in the
breakaway region also spend an average of Rs 6354 and Rs 8,504 annually, respectively.
In the same way, he spends the remaining Rs 92.96 per cent on the tribe and invests Rs
8.04 per cent in agricultural work for future earnings, as well as for the health of cattle.
Table 3.11 : Average expenditure incurred on different items.
Sector
No. of HH
Food
Cloth
Liquor
& Tobacco
Kerosene
Medicine
Edu.
Religious
Ceremonial
Guests
House
repair
Music
Total
Pain 159
6551
(67.2)
703
(7.21)
505
(5.18)
156
(1.6)
52
(0.53)
37
(0.37)
288
(2.95)
162
(1.66)
288
(2.95)
85
(.087)
8827
(90.55)
Hilltop 268
4668
(73.4)
391
(6.15)
139
(2.18)
87
(1.36)
49
(0.77)
-
207
(3.25)
98
(1.54)
226
(3.55)
27
(0.42)
5892
(92.7)
Cut off 82
5951
(69.9)
632
(7.43)
484
(5.69)
98
(1.15)
34
(0.39)
25
(0.29)
213
(2.5)
127
(1.5)
254
(2.98)
88
(1.03)
7096
(92.96)
Total
17170
(69.8)
1726
(7.01)
1128
(46)
341
(1.4)
135
(0.54)
62
(0.25)
708
(2.9)
387
(1.57)
768
(3.12)
200
(0.81)
21815
(92)
Note: Figures in bracket indicate percentage.

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The following is a description of how much this tribe spends on food. According
to the study, 69.8 per cent of the money is spent on various food items. People living in
the plains and isolated areas spend 2.18 percent on liquor and tobacco, while spending
less on clothing.
Saving
It is seen from the income-expenditure pattern that the Didayi families of the 12
villages somehow manages to run in a balanced budged with a meagre difference of
Rs. 25, 7 and 40 respectively. They do not have any savings in the bank as recorded
during the field study. However, it has been noticed that they are in habit of saving the
money inside a bamboo hollow. Those who can afford to save, they save the currency
notes inside the bamboo and hide it in their houses for safe custody which they rarely
take out. They do not prefer to owe or lend monetary help from any other outsiders expect
their own kith and kin. They apprehend to borrow money from outsiders as some of them
who have availed the TRYSEM loan have been experienced cheating by the VLW who
had demanded Rs. 150 from their load amount. At times, the outsiders like forest officials
and the police persons charge allegation and demand money from them. Within the
village though they help each other in socio-cultural functions but cannot get the
economic assistance as all of them are in the same economic bracket (BPL). It is revealed
from the opinion survey that expect the Micro Project they do not ask monetary help
from others as they are aware of the fact that the DDA is only functioning for their
beneficial sake. The on-going schemes like DWCRA under CD programme and income
generating schemes by DDA, have been providing economic assistance to the people.
Moreover, the study on beneficiary HH reveals that the developmental programmes,
namely DWCRA 920.63%0, horticulture scheme (12%) and agriculture scheme (44%),
have economically benefited the households respectively. These income-oriented
schemes have helped the people to bridge the household budgetary gaps to some extent.
Even though, they are in below poverty line still they do not prefer to be indebted as no
such case has been recorded.
Economic Change in Didayi Tribe
Didayi tribe economics in Khairput, Chitrakonda, and Korukonda block are
transition. Their exposures to a number of exogenous factors contributed to change in
them. They adapt to the modern economic forces, acquire economic new activities adopt

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to the modern economic forces, acquire economic new activities, adopt modern
technology and means and are geared towards achieving the goal of development. There
structure and functions of Didayi tribe. The following five interrelated processes of
economic change are happing among India’s major tribes in response to forces of
modernization: 1. Occupation change: Modern occupation Replacing the Traditional
ones, 2. Subsistence to Commercialization, 3. Market Integration and Commoditization,
4. Barter to Monetary Exchange, 5. Proletarianization, Desensitization, and
impoverishment and occupation Change.
Tribal economic are simple primary producing economic, and most of the people
depend on the land forest for their livelihood. In response to central and state government
initiatives, the Didayi community is changing its economic activities. A number of
members of Didayi community also have taken up modern occupation increasingly.
Some other Didayi people who are traditionally hunting are also taking up the practice
of cultivation in addition to their traditional occupation. Consequently, educational
advancement, many members of the tribes have taken up white-collar jobs. As a
consequence of marginalization in agriculture, some have taken up as agriculture or
industrial wage earners. Subsistence to Commercialization the Didayi economies over a
long period were stagnant and are of subsistent type. The Didayi people’s production and
acquisition of goods and services were concerned with the household consumption.
There was hardly any significant surplus with them. There was no profit motive and
motivation for saving among them. This has changed much in response to their increased
interaction with the son Didayi economy. The development of physical infrastructure
especially road, transport, and communication facilities in the tribal areas, exposure to
agriculture extension agencies extra have contributed to the emergence of commercial
aptitude among Didayi tribe. Nowadays, many of them produce crops or acquire goods
from the forest to sell in the local market. Sale of minor forest produces like firewood,
tooth stick, seasonal fruits, broom-grass, and tendu leaves by the Didayis in the Khairaput
and Chitrakonda block. Market Integration and Commoditization Didayi people were,
by and large out of the ambit of nation and global market forces as their interaction was
minimal. But the market force has penetrated into the tribal areas through the channels
of road transport, communication as well as agencies of banks, Cooperatives, merchants,
money lenders, etc. They look at the goods and services as commodities to be sold or
purchases. Many of them have learnt the process of bargaining selling, and purchasing,

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which are akin to the modern market places. Barter to Monetary Exchange Monetization
is one of the significant changes that are taking place in the Didayi people economies.
It’s merely the process of switch over from the traditional barter system of exchange to
money-based transactions. The tribal people’s interaction with the outer economy
through periodical markets (haat) and the establishment of cooperative and institutions
like TRUFED, have all contributed the spread of money as the most popular medium of
exchange of goods and services in Khairput, Chitrakonda, and Korukonda block.
Monetization and market penetration reinforce each other in the tribal economy.
Proletarianization, Desensitization, and Impoverishment The economic integration of
tribals, market penetration, commoditization, and commercialization, have contributed
to the economic decline of tribes. The economic decline of tribal people, have taken place
because many of the tribals have become indebted, alienated their land, some have
become landless or bonded labourers. Economic modernization in the Didayi tribal areas
has had contributed to poverty rather than economic modernization in the rural areas.
The non-tribal money lenders, merchants, and at times forest officials have exploited
Didayi and many times deprived them of their land and livelihood, though there were
constitutional mechanism for their protection. In spite of the implementation of ten five
plans, unfortunately, these tribes constitute the most economically marginalized citizens
of our democratic republic. Tribal masses and their leaders have responded to their
economic crises in ways of creative movements and struggles. In the wake of new
economic policy, the fragile simple tribal economies are increasingly integrated with
global economies having for reaching consequences of the people’s livelihood and living
conditions.
3.19 Political Life
In this chapter, the current scholar seeks to bring to the fore the traditional socio-
political lifestyle of the Didayis and the movements of political change. Here the various
traditions, social, rules and customs are clearly described in the village of Didayi.
Political organizations are active, both at the city and village levels. The tribals of
Malkangiri district, while away from the city and transportation, take an active part in
the social, cultural and political spheres. At the grassroots level, village councils are very
popular in tribal areas. The process of tribal political system is still active and the political
process prevailing at the constitutional level in India is also working here.

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Indigenous political organizations in India are going through a very different
period of his life in which both democracy and monarchy are observed. From the
independence of the country in 1947 to the present day, it has been based on democratic
governance, from the city to the countryside. The country has three levels of government,
namely central, regional and rural, but tribal villages have their own systems of
governance.
In the case of the Didayis, traditional political organizations were in three ways,
namely (i) central organizations, (ii) regional organizations, and (iii) village
organizations (Mohanty, 2009:20). The centre has lost much of its energy and lifestyle,
and many of its neighbours have been in good contact with the village. The political
organizations of the village were all very important as a result of the socio-economic
growth of the Didayis and the village councils were also more active which resulted in
the participation of the people in all economic and religious affairs. At this time the
village chief was known as the hero. Chalan Barik was helping the village chief. All the
families in the village were members of the council. The village head was the head of the
village for a secular solution. At this point, if there was any problem, the elders in the
village were consulted and judged.
Political participation in society is a fundamental right of any community.
Monitoring the political situation, environmental disputes, political behaviour, etc. is a
source of excitement for a society that can affect the process of socio-economic
development. The voting process of any group of voters has a strong relationship with
the political process, as well as their dissatisfaction with the relationship process.
According to some scholars, today's tribes are interested in the past and have adopted the
modern electoral system. In the 1999 parliamentary elections, the Didayi tribes polled 55
percent of the vote (Mahapatra, 2004: 138).
Not only are today’s Didayi women feeding their families, they are also now
actively participating in the grassroots electoral process. The women of this tribe are
actively involved in the Panchayati Raj system and are elected as Sarpanch, Naib
Sarpanch and Ward members, knowing the quality of political affairs. Not only do
members of her family support the women of this tribe, but members of the entire
community also support her. In order to pay more attention to this issue, the traditional
political organization of the Didayi group needs to be discussed.

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Tribal Micro-Political in Nature
Any village that comes within a political environment creates their own unique
identity. As Odisha is a tribal village, there are many different types of rural groups. In
the tribal villages of Odisha, the villagers are now active in the political arena and have
a wide range of internal political groups. The process of formation of this group is carried
out by various sub-communities, viz., (i) political organizations based on heredity, (ii)
individual political organizations based on villages, (iii) political organizations of the
villagers of a region, etc. (Vidyarthi and Rai, 1985: 196). The main features of the tribe
are hereditary and hereditary, which strengthen political ties or relations. Family
members decide to vote for someone with whom they have a personal relationship. Tribal
relations, clan relations, and sectarian relations are most affected by the political process
in the tribes. Tribal political group relations are active organizations that are formed by
their various groups, which are found within their own communities. When it comes time
to cast a ballot, the Didayis decide on who will be voted on by the people of the village.
Prior to this opinion, the development work of the village was discussed. He promised
that if any political party was ready to work for the betterment of the country, it would
be voted on.
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Traditional Village Council
There are many village councils at the village level to manage the tribal villages,
which are found in the tribal villages. Among the many indigenous peoples of
Malkangiri, Didayi is known as an ancient forest tribe. They are divided into three parts
in terms of geography. The origins of this tribe are lost to him today, but his own system
of administration is still alive. There is a special provision to rid the village of injustice,
oppression, crime, corruption, bribery, hypocrisy, and so on. There are also a number of
well-thought-out and thought-provoking systems of governance, justice, judgment,
compassion and forgiveness.
Any meeting in the village is chaired by the village head. In the tribal villages,
Naik is the chief of the village. The post is enjoyed by the oldest villagers in the village.
Chalan is chosen by a villager to help the village chief and report on the good and bad in
the village. Similarly, Pujari and Dishari are also present in the village to keep the village
in peace and well-being. These help to get rid of diseases, curses, etc. in the village and
to heal the villagers.

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Of the 37 Didayi villages in the district, four are in the plains, while the other 33
are in the hilly and isolated areas. The political situation in the hilly and isolated villages
is slightly different. The Didayis in the plains are intertwined with the people of the city
and the environment there, while the Didayis in the other two areas are found to mix very
little. The meeting begins in the presence of the village head and the local sarpanch when
any meeting is needed in the Didayis villages. Members of the traditional political
council in each village are described in the following paragraphs.
Naik is the main man of a Didayi village. Who is known as the head of the village?
This position is inherited by the Naik family. Everyone in the village respects this man
and obeys him. This person is sought after when there is a time of happiness and sorrow
in the village. If a meeting is held in the villages of Didayis, then Naik is the keynote
speaker or judge. If Naik is absent from the meeting, the meeting is adjourned by
Golpeda. Golpeda postponed the meeting in which Naik was absent. The meeting will
be held again on the day Naik is present. Naik's role here is very important. He is the one
who decides how much money, how much pot of wine, and a feast for the villagers during
the wedding. If there is any crime, injustice and oppression in the village, he also fines
and fines the culprits. He first informs Naik about the good in the village. In the villages
on the plains, the local sarpanch is now being invited to all the meetings, while the
presence of the sarpanch in the breakaway region is rare. The tradition is still alive in the
village of Didayis.
65

Golpeda also plays the role of Naik. In some Didayis villages, Golpeda also act
as Naik. He also uses all the positions and power that Naik enjoys. Golpeda positions
were previously mandatory, but are now optional. If the person with the last word of the
name Golpeda wants to be in the post, the villagers respectfully hand over the post to
him. Only male Didayi can hold this position and no woman is given this position.
Chalan is known as the second chief of the village in the village of Didayis. The
person in this position is also called the village messenger. The position is not hereditary
but one person is repeatedly elected by the villagers. Candidates for the post are
nominated for the post on Wednesday evening at the Nandi festival, which takes place
between February and March. If a person refuses to hold office, the deadline for re-
election is extended to six months, and the meeting is rescheduled for December and
January. At this point, the old elected official is in charge. The person in charge of Naik

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works as a village messenger. Emergency meetings in the village, calling for a wedding
party, calling for a party for the festival, organizing a meeting to address the crime,
organizing a meeting for government, private and personal essential information are
among Naik's tasks. For the convenience of the villagers, Naik is selflessly doing his job.
Pujari and Palasi are religious people from Didayis village. They are called
village priests. They worship at the temple of the village goddess to alleviate the suffering
of the villagers. The practice of worship in this tribe is very old. The practice of worship
is believed to have been practiced since the day the Didayis were created. Although the
settlement of the Didayis was geographically different, it was the same for all in religious
worship. The position of Pujari is a hereditary tradition. There are two types of priests to
worship the village goddess. One is Handi Pujari or Bada Pujari and the other is Tat-
kulla Pujari or San Pujari (Mahapatra, 2004: 139). The great priest always worships the
village goddess. All the rituals performed during the festival are performed by the great
priest. When the Chaita festival is held in February and March, the younger priest is also
worshiped along with the older priest. In the Didayi tribe, the temple of the village
goddess is called Nishani Hundi. When the elder priest dies, his position is given to his
eldest son. The social and religious policies of the Didayis are governed by priests. The
beginning and end of the puja at the Didayis festival are decided by both the big and the
small priests. They do all this work for the good of the villagers. They never take any pay
for it, but receives what villagers gives.
In every village there is a Dishari to cure the diseases, diseases, ill effects of
invisible forces, demons, ghosts, rightists, etc. in the society. Which is called Didayi and
dishari in the regional language. The position of the dishari is neither chosen nor
hereditary, it is acquired by wisdom, asceticism, art and practice. Through the curiosity
and practice of learning traditional spiritual knowledge, an uneducated person also
possesses infinite knowledge. Dishari has never wanted to harm anyone, he has been
able to defeat science with the help of his intellect, the perfection of mantras and the
herbal medicine. Currently, the number of dishari in Didayis villages is declining.
Didayis living in the upper and lower reaches are present. Although the lower Didayis
have access to transportation, very few people go to the hospital due to lack of funds.
Dishari cures all kinds of problems such as fever, cough, diarrhea, vomiting, headache,
dukha, invisible pain, pure bite, free from bad houses, bad eyesight, free from the right.

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Muduliguda's Dishari opined those herbal remedies are not very effective due to the
chemicals that people are now eating. They never ask for money or money in their
opinion. The patient takes what he or she happily donates.
Tribal Political Structure
The process of organizing tribal political organizations is unique. Although they
do not share the strategy of politics, they are fully aware of it. Of the many people in
Malkangiri, Bonda and Didayi are very underdeveloped, but they are not far behind in
tasting politics. According to his socio-economic ability, they participate at the grassroots
level at various times. Chitrakonda is the constituency of the tribe, while
Kudumulugumma is a political market place, where all Didayis come together once a
week to exchange views. The Didayi Development Agency (DDA) here holds various
meetings and committees. As a result, all Didayis come together to help them develop
brotherhood. It is geographically divided into three parts, but their political affiliation is
strong. Currently, the political divide in rural areas is divided into two parts, viz.,
Traditional Political Field and Contemporary Political Field (Vidyarthi and Rai, 1985:
201).
Traditional Political Field
Some of the 62 tribes in Odisha have a strong role to play in the political arena.
Addiction to the society of those who have taken the lead in this field has given him a
special place. Political relations in the tribal biographies of Odisha have long been linked.
Even before the independence of the country, many of the characters were attracted to
the politics of the people and participated in them. Raising voices against exploitation,
fighting against injustice, advancing for the betterment of society, and so on. Malkangiri
district is also known for its ancient political structures. Many brave sons born here have
sacrificed their lives for the service of the motherland. The heroic sons here were Laxman
Nayak, Raghunatha Majhi, Nakula Pujari, Samara Nayak, Narasingha Bhumia and Linga
Bhumia, among others. He sacrificed his life for the country or the district with a smile.
At that time the village of Mathili was the main socio-economic center of the region.
People from many places like Jeypore, Chitrakonda, Malkangiri and the neighboring
state of Chhattisgarh used to come to pay homage. It was a major market in Koraput
district. Similarly, on the way from Gobindipalli to Chitrakonda, the market in places
like Khairput, Kudumulugumma, Balimela, etc., in the isolated areas of Chitrakonda,

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Janbai, Jamguda, in all these places, people of the Didayi tribe exchange socio-economic
sentiments. All of these places are the focal point for discussing the political issues in the
region. The people of the Didayi community in Odisha live in villages under the Khairput
and Kudumulugumma blocks of Malkangiri district. Their political centers are Khairaput
and Kudumulugumma because of their geographical location and lack of transportation
facilities.
Tribal Leaders of Odisha
Odisha is a treasure trove of natural resources. There are a variety of precious
metals stored in the natural resources here. Not only is the state famous for commerce, it
is well known for its culture, art and architecture. The sacrifices of people of different
races to liberate the country during the British rule are incomparable. Their intolerance,
looting, humiliation of the oppressed, etc., went beyond extreme tolerance. Some
indigenous leaders from all over the state came forward to get rid of all these atrocities.
During the British rule, tribal leaders from the city to the countryside were humiliated.
During his reign, the main goal was to destroy tribal society, culture, art, traditions,
customs and religion, and to take his land into his own hands, destroying unity.
Odisha is a large tribal village. The Odisha government has identified 22% of the
population as tribals. Their food, clothing, culture, traditions, and rules are different.
They prefer to live by their nature. Mountains, mountains, waterfalls, and birds are like
their families. Farming, harvesting fruit from the forest, and fishing from the river are his
daily habits. Anyone who wants to challenge all these benefits of the natural environment
is fighting against it. He fought for his rights by sacrificing his life for the rest of his life.
Similarly, Laxman Naik, a tribal man from Malkangiri district, has made history by
fighting against the British. His love for his people was so great that he laughed and hung
himself against the English in the gallows. As a result, his next generation is moving
forward for the betterment of the district and the nation.
Laxman Nayak
Naxman Nayak is a well-known freedom fighter and a tribal leader known
throughout the year as Mahatma Gandhi of Malkangiri, who is celebrating his birthday
at the national level (Sethy, 2015: 55). His love for his tribe, his love for the bear, and
his addiction to society have kept him in our possession. He was born on November 22,

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1899, to a Bhumia tribal family in the village of Tentuligumma. His father was Padlam
Nayak, a village chief, a priest and a mustadar of the Jeypore king. At that time,
Malkangiri, Koraput, Nabarangpur and Rayagada were known as one district. Seeing
Mahatma Gandhi's love for the country, Laxman Nayak himself set out on his own path.
Awakening to the indigenous, the boycott of foreign goods, the hypocrisy, and the
struggle against the English began. He had many aspirations for national independence
through non-violence to unite all tribal people and raise awareness about freedom and
non-independence, as well as to get their rights in the way of truth against injustice and
oppression. As an active and front-line leader in the undivided Koraput district, he
continued to fight for his rights. He was accompanied by many freedom fighters from
Odisha. He was arrested in 1942 and sentenced to death in 1942 by the British
government for his devotion to his country, his simplicity, his unwavering qualities, and
his good example. Mathili Police station was sent to Brahmapur prison. There, on March
29, 1943, he was hanged on a false charge, and Laxman Nayak lost his life in the
country's interest before he could taste the taste of freedom.
Dayanidhi Dharua
Dayanidhi Dharua is a popular tribal freedom fighter from North Odisha. In 1857,
under his leadership, he began his campaign to end atrocities against tribals. Dayanidhi's
goal is to fight against the various tribal rules of the British against all the tribals in the
Mayurbhanj area, non-payment of labour, unfortunate atrocities of the king, land
ownership, high taxes and so on. At the time, all tribals were being exploited by the king
and the British, both on both sides, according to Sethy, 2015: 54. During his lifetime he
actively mobilized the people from 1857 to 1866 and continued to fight against
exploitation. His struggle eventually won. The king and the English obeyed all his terms.
Chakra Bisoyee
Odisha has a great history in the second decade of the nineteenth century. At that
time, Chakra Bisoyee and Dora Bisoyee revolted against the British landlords. The
uprising began in 1835 and lasted until 1866. At the time, these two were frontline
fighters. They revolted against the poor, the oppressed, the kings who were exploiting
the tribals, the British. His main goals were to abolish discriminatory rule, the new
administration, the closure of Christian missions, and the cessation of tax collection
under the new law. It is known as the first tribal movement in the history of India. This

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movement was an inspiration to other groups in Odisha, which has led to the progress of
Odisha's freedom fighters.
Madri Kalo
Madri Kalo, is the head of Gaontia village in Old North Odisha. He led the way
in the assassination of the King and the British in 1897. Both the ruling king and the
British government, who ruled the region, were brutally persecuted. To stop their
oppression, Madri Kalo revolted against all the tribals in his area. Madri Kalo is a
Bhuyan, a good and powerful man from Gaontia village. He started a revolt in the
Mahabir hills in the Bargaon area and fought against the Durbar Administration. His
main goal was to abolish the king's new law and not to befriend the English. When Madri
Kalo was captured by the king and the British, he was sentenced to 10 years in prison.
He was sentenced to 6 years in Sundargarh Jail and 4 years to Ranchi Jail and was
released in 1910.
Ratan Naik
Ratan Naik's role in the second decade of the nineteenth century was crucial for
Odisha. The election of a new king at that time turned him into a rebel. During the
election of the king of the Keonjhar region, Dhanurjya Bhanja was used by all the people
to prevent him from using and dealing with foreigners. Danurjya Bhanja was trying not
to give tribal people political and cultural rights. The movement by Ratan Naik began in
1867 and lasted until 1868. Ratna Naik was arrested on August 15, 1868 by the Paiks of
Pallahara and sent to a jail in Cuttack. He was detained for several days and hanged. He
was one of the main guides of the Odisha Odisha tribal people, who spent their lives
hanging on the gallows, laughing for the good of the motherland for all.
Nabaghana Kanhar
In 1835, tribal uprisings intensified in southern Odisha, eastern India. Nabaghana
Kanhar was the main protagonist of Boudh and Kandhamal areas. At that time, the king
of Augul was helping him when he saw Nabaghana's work. He was a young man from
the Kandha community. His enemies were the kings of Boudha and the British. At that
time the people of the Kandha community were being massacred by the English and the
king. He was forced to pay half of his produce. As a result, the shoulders of the shoulders
paved the way for the rebellion. Nabaghana came forward to take the rebellion forward.

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At that time, two of Nabaghana's brothers were captured by the British, but Nabanara
was unable to capture the two sons. The British failed to arrest him because his two sons
were so strong and brave. With the help of his two sons, Nabaghana continued his revolt.
Despite the development of the area, the Kandhas did not support the English. They
always revolted.
Tama Dora
In Odisha, Tama Dora came forward in 1870 to protect the Koya tribe. The Koya
people lived in the area under Mathili Old Police Station in Malkangiri district. At that
time, the kings and Britishers of Koraput were socially and economically exploited. To
protest, Tama Dora himself rallied his people and attacked the Mathili police station. An
inspector was killed, along with six policemen. Tama Dora and his associates held a rally
in the forest, where British police arrived and shot him. There, Tama Dora was shot dead,
but Malkangiri remained with us on the ground for ages. He set an example for his race,
his homeland, and a path to freedom, paving the way for the next generation.
Nirmal Munda
Nirmala Munda was a tribal leader. He rose to prominence in the northern part of
Odisha in the late nineteenth century as a well-known freedom fighter. Since he was of
the Munda tribe, he began a revolt against his king and the British for refusing to convert
to Christianity, giving the Munda people political rights and forest rights, and so on. In
1934, the British land revenue system revolted. On April 25, 1939, the British attacked
his rebellion and captured Nirmal Munda, killing 28 Munda people. Nirmal Munda was
imprisoned for six years in Sundargarh and Sambalpur jails and was released from jail
on August 15, 1947. Although the country was independent, he did not back down from
his social service. He fought for the rights of the Munda tribe until the light of life was
extinguished.
Dharanidhar Naik
Dharanidhar Naik was the most different of the freedom fighters. Patriotism
dragged him on the path to freedom before he understood what his age was. He was the
history of Odisha independence stone. Although his life was in danger at the young age
of serving the motherland, He never backed down. He started a revolt in 1891 against
Bethi and forced labor, advising people not to do so. He also served seven years in prison

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from 1891 to 1897. After spending time in jail, he was released and set up an ashram. As
long as he lived there, he took out a large number of his disciples and sent them to save
the motherland.
67

Non-Institutional Activities
In politics, everyone participates informally. Some of them formally join and join
the political party, directly or indirectly, to demonstrate their power, authority, influence
and pressure. The following are the measures of political participation that include
political activities, such as (i) Political Discussion, (ii) Political Participation, (iii)
Political Association, (iv) Party Campaign.
68
Political Discussion
It is the custom of the general public to discuss political issues. This is a topic
that is being discussed among millions of people in the country. Everyone from the city
to the village, such as students, adults and the elderly, participate here. Although the
Didayi tribe did not have access to transportation, the issue is currently being debated.
The tribe participates in grassroots political discussions. When political parties come to
the village to discuss, Didayi village leaders attend. There they discuss how much the
former winning political party has done for them, whether or not the new political party
will improve if they win. Hari Macha, the head of Muduliguda village, is discussing the
issue.
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Political Participation
Political participation is a fundamental right of every citizen of every nation.
India is a democratic country where citizens over the age of 18 are recognized as having
the right to vote. Forgetting the differences of religion, caste, race, language, they have
the opportunity to come together here. Participating in political elections is like building
the backbone of a country. Therefore, the process is completed in a holy and pure manner
and the improvement in all corners of the country is observed. The country is ruled by
citizens, and the politicians who rule the country are ruled by the people. Although
Didayi is an indigenous tribe, he has never shied away from gaining his political rights.
Participates actively in grassroots political competitions. In the past, the tribe has had
very little political participation, but now there is a change. That is currently running in
the panchayat and block elections. In the 2012 panchayat-level elections, a Didayi

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woman won the Rasabeda panchayat in the Khairput block. Didayis women have been
running in every election since then.
Political Association
Political organizations are the strengths and weaknesses of one party, which
keeps one party strong. It promotes brotherhood with everyone. This organization allows
one person to join any political party. This makes it easier to contact citizens in your area
at the same time. Any regional or group past problem can be solved by a political
association. The issue's end has the recaptured doomsday in the control of the
Government and its leaders. Although it is a Scheduled Tribe, they remain active during
elections. The village of Kudumulugumma in the tribe is the centrepiece of a political
organization. They come here because the government-run Didayi Development Agency
is headquartered here.
Party Campaign
Although the tribe has never been a member of any regional or central political
party, it actively participates in elections. There is a lot of interest in voting during
elections. Field visits show that the people of Didayi are well acquainted with the central
political parties such as the Bhartiya Janata Party (BJP), the Congress and the regional
party Biju Janata Dal (BJD). Whenever there is an election at the grassroots level, they
will run the election together with their parties of choice. In this tribe, the Didayis in the
plains are fully involved in the party campaign, while the Didayis in the hilly areas do
not preach much. Similarly, those who live in isolated areas do not participate in
grassroots elections. In the hilly and isolated areas, the turnout in these two areas has
been declining due to Maoist brutality and life-threatening awareness during party
campaigns.
3.18 Meeting of Community
In each community, if a meeting is held, they gather in a common place in a
village. Similarly, the Didayi tribe also has a common meeting place, which is referred
to in the Didayi language as ‘Gulisung’ (Mahapatra, 2004: 140). This ‘Gulisung’ is found
in every village in Didayi. It is usually attended by 8 members of the main village. Such
as the village headman, Naik, the priest, Dishari and the other 4 village chiefs. The
meeting is initiated by the village Naik when any issue is discussed in the village.

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"Everywhere you look today, the tide of protectionist sentiment is flowing. All the work
done in the village of Didayi is reported to the villagers. In the past, only the villagers
worked together to solve everything. Now the local sarpanch is also being invited to all
these meetings. Didayi women are also actively participating in the meeting.
Political Awareness of Didayi
Democracy is governed by the active participation of the people of any nation.
The co-operation of every eligible citizen is required to run the nation as directed. Active
participation of the people improves the social, political and economic life of the country.
In other words, the analysis shows that it increases political awareness. Increasing the
political awareness of any party is not a problem of an individual party, it is a social
awareness and a nation is also benefiting.
Table 3.12 : Level of Political Awareness of Didayis
Total Respondent 150
Sl.
No.
Questions Plain
50
Hill
50
Cut off
50

M F M F M F Totals Per cent
1 Name of the GP 24 18 21 19 22 16 120 80%
2 Name of the
Constituency
18 10 16 9 17 22 92 61.3%
3 Name of MLA 15 7 19 11 17 11 80 53.3%
4 Name of MP 10 7 12 8 18 15 70 46.6%
5 CM of Odisha 23 20 20 18 15 14 110 73.3%
6 PM of India 21 15 20 14 21 18 109 72.6%
7 Name of Political Parties 21 13 14 7 19 17 91 60.6%
Note: Relating to recent situation, 2020.
According to current scholars, the Didayis have gathered feedback from 3 areas
where the Didayis live to know the political awareness of the tribe. Twenty-five men and
25 women were taken from each of the 12 study villages in each area. (Table No. 3.12)
analyses the responses of the interviewees collected by the respondents. According to
them, 55.8 per cent of men and 44.1 per cent of women are aware of the activities in the
gram panchayat. 61.3% of the people know that the tribe is in its constituency
Chitrakonda, while 52.4% of men and 42.9% of women are aware of this. Similarly,

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elected MLAs, MPs in their constituencies are 53%, 46.6% respectively, while some are
known for their personal work. Odisha's Chief Minister Nabeen Pattnaik is known as
73% Didayi, while current Prime Minister Narendra Modi is known as 72.6%. While
there are many regional parties, central parties in the country, they know some hand
counting political parties.
The Contemporary Political Field of the Didayi
Studies have shown that the old political traditions of the tribes in India are now
disappearing. Some indigenous peoples are abandoning their political traditions and
changing rapidly in the modern way. The old political system in India, the electoral
system, has been changing since the arrival of the British. The modern political system,
the democratic system in India is advancing in a modern way and is also succeeding in
destroying or erasing some of the old traditions. The establishment of democracy by the
government and the electoral system in the contemporary political system of the
concerned state government are changing the old political system of the Didayi tribe
(Borah, 2009: 100). Although the old and new electoral systems are the same, their
functions are completely different. Contestants in the contemporary political elite are
elected in accordance with government regulations, but in the traditional election, only
those who have human dignity are elected by the villagers.
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Political Organization and Changes
In India, political organizations can be divided into different areas. Similarly, L.P.
Vidyarthi and Binay Kumar Rai’s book ‘The Tribal Culture of India’ points out that
political organizations vary according to the geographical structure and population of the
tribals in India (Vidyarthi and Rai, 1985: 214), e.g., Based on, (ii) village-based political
organizations, (iii) political organizations based on village groups. According to their
book, the tribal political system is divided into two distinct parts. For example, the
traditional political sphere and the contemporary political sphere. This is the traditional
political productive area of all tribals where traditional political life and social and
religious affairs are intertwined. In the past, the political system in the villages was not
the same as the modern political system. Contemporary political methods are beginning
to enter the current political system. In the current democratic system of government, the
election campaign is spreading in the villages, and the Didayi tribe in Malkangiri district
has adopted a modern political system.
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Development & Changing Scenario: From the Traditional to Contemporary
Political field
Prior to India's independence, all areas of Malkangiri district were under British
rule. All of these areas were under British rule, but the tribal areas were heavily exploited.
Koraput, Nabarangapur, Malkangiri and Rayaguda were all counted as one area of
Koraput district. After independence from 1947, democracy prevailed in the country
from January 26, 1950. It spread from city to village in every corner. The whole country
left the monarchy and the British rule and the people of the country moved forward to
live in democracy. Although Didayi is now an indigenous tribe, they have their own set
of traditional rules. They are socially, culturally and economically prosperous in
accordance with that policy. Although the Odisha government enacted the Panchayat Act
in 1948 to strengthen the democratic electoral process in Odisha, the Panchayat Raj 3-
tier system was enacted in 1961 and has been officially recognized as the 73
rd
amendment
to the Constitution. Jilla Parishad in the district, Panchayat Samiti in the block and Grama
Panchayat in the village have been divided into three levels to strengthen the rural areas
(Table No. 3.13). In the last 50 years, the rural areas of Odisha have also seen rapid and
steady development in the socio-economic and political spheres. Although these tribes
believed in the traditional political process, they are now embracing the contemporary
political process. There was a time when a Didayis was electing a meeting or village head
in a village, but only the villagers attended. At present, if there is a meeting in Didayi
village, they are inviting the local sarpanch to resolve the issue.
71
Table 3.13 : The present three-tier structure in Odisha is mention bellow.
Location Nos
Zilla Parishad At Districts 30
Panchayat Samiti At Blocks 314
Gram Panchayat At Villages 6234
Source: Data provided by PR Department and from State Budget Dept.
Even before and after the arrival of the Britishers, the traditional political process
of the Didayis can be seen in them. Today, seven decades after independence, a new
policy of governance has been implemented in the country. Democracy or democracy
was introduced throughout India on January 26, 1950, boycotting the monarchy and the

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British rule in order to strengthen the social, cultural, economic and political system in
the country. Although the process has not strengthened the infrastructure of some Indian
tribals, it has had a profound effect on the Didayi tribe in Malkangiri. Today, the Didayi
tribe has adopted the traditional political system to facilitate the government's political
propaganda, political participation, from urban to rural areas, but is now adopting a
contemporary political process. As a result, women, from men to women, are
participating in the election process at the grassroots level. The present scholar concludes
from this study that although the Didayi tribe participated in contemporary political
processes, it still elects the traditional selection process of Naik, Chalan, Pujari and
Dishari in the village in the traditional process. Of these, the positions of Naik and Chalan
are temporary while the positions of Pujari and Dishari are permanent.
3.20 Religious Life
India is one of the oldest countries in the world where ancient genealogies have
been discovered. The history of the ancient valleys, such as Harappa and Mahenjo-daro,
is well known. The territory of India is very sacred, and many of its knowledge,
techniques, craftsmanship, magic, and spiritual knowledge have been lost to the victors
and losers. First of all, the various forms of physical practice, yoga, pranayama, etc.
practiced by the sages in India have spread to all corners of the globe. On the soil of
India, great books such as Ramayana and Mahabharat have been written. The two books
describe the knowledge of various ancient art, archery, martial arts, medicine, spiritual
knowledge, magic, mantras, and weapons of mass destruction. Similarly, there are many
differences in the population of India due to geographical structure, language, traditions,
culture, and the division of the state. As a result, there are many differences in
geographical boundaries. There are many types of natural resources within that
geographical range, such as water, land, and sky. The knowledge, skills, and art that
dominate the area are also a little different. Believes in the existence of supernatural
powers over events and accidents in Indian society. The notion that sorrows, poverty,
sickness, rich, poor, birth, death, etc., is also the result of the will of that supernatural
power. If a person has a problem, he or she believes that he or she has been affected.
India is a rural country with a large tribal population in the state of Odisha. It is
divided into three parts in terms of its geographical structure, but from a religious point
of view, all are secularly empowered. According to the principles or rules of the Indian

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Constitution, a person is given the opportunity to convert to any religion of his choice.
In today's materialistic and sophisticated world, some tribal communities still believe in
the power of supernatural powers, tantric rituals, traditional diseases, and the cure for
diseases, ghosts, ghosts, and right-wingers, invisible and evil forces. The current scholar
points out that the Didayi tribes living in the Kudumulugumma and Khairaput block areas
of Malkangiri district are more likely to believe. The religious practices of the aborigines
are divided into two parts, viz., Good supernatural powers and bad supernatural powers
(Vidyarthi & Rai, 1985: 236).
Religion in the Didayi tribe is a form of belief and ritual that is seen in them.
Supernatural religion is the root of all religions. It maintains morality in society through
religion, which binds the people of one group together. The Didayis are worshipers of
many deities, but their supreme deity is the mother earth (Mohanti2, 2015: 214). This
tribe believes in many gods and goddesses as men and women who are kind. During the
festivities in the village, they worship the deities and offer new food, drink and animal
sacrifices. He believes that Mother Earth is his protector, which is why he builds and
worships temples in the hills built by ants on the streets of the village. There are saints
from different departments to worship here. Which is run by the villagers. Here Palasi is
given the responsibility of village priest while Naik, Chalan is given the responsibility of
maintaining the peace order of the village.
Religion is an integral part of human life and a spiritual means of balancing the
mind. Many of the activities that are common in the society are also found in the tribal
communities in Odisha. The rituals of the day-to-day religious rites, festivals and
festivals are also seen in the Didayi tribe. In his book (Mahapatra, 2004: 144), Mata Devi
is considered to be the ‘Adi Mata’ in the traditional language of the Didayis. They also
worship the water, land, sky, and hills around them as natural gods. Over time, the
Didayis also worshiped various Hindu deities. For example, Shiba, Shri Ganesh, Rama,
Sita, Lord Krushna, Brahma, and Lakshmi.
Odisha is the eastern state of the country and a religious place, but is inhabited
by people of all religions. The population was 41974218 at the 2011 census, with 3,
4970562 people living in rural areas and 7003656 people living in urban areas. Of the
total population living in Odisha, 93.63% believe in Hinduism while 2.17% are Muslim,
2.77% Christian and 0.05% Sikh, 0.03% Buddhist, 0.02% Jain and 1.14% belong to other

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religious organizations. Similarly, according to the table below (Table No.: 3.14), the
total Hindu population is 34726129 from20.67% are ST while 7.93% are non-ST.
Similarly, 67.48% ST in Christians, 1.80% ST in Muslims, 1.43% ST in Jains and 1.78%
ST in Buddhism respectively.
Table 3.14 : Religious Demography of Odisha
Religious Demography of Odisha
Religion Total ST Non-ST
1 Hindus 34726129 7180819 27545310
2 Christians 897861 605880 291981
3 Muslims 761985 13782 748203
4 Sikhs 17492 251 17241
5 Jains 9154 196 8958
6 Buddhists 9863 176 9688
7 ORPs 361981 340532 21449
8 RNs 20195 3446 16749
Totals 36804660 8145081 28659579
Source: ST Demography and Representation, 2001 Census.
Religious concept of the Didayi tribe
Every person and group living in a society has a religious feeling. How they were
created, who their ancestors were, by whom they came into being, and so on. Every
human being has some mysterious or mythical origin behind it. Because of this mythical
origin, they identify themselves as their ancestors all their lives. Similarly, there are 62
types of tribes in Odisha but only 13 tribes have been identified by the government as
indigenous. The lifestyle of the Didayi tribe is slightly different from the lifestyle of these
13 tribes. This tribe has a mythical origin. By virtue of that mythical origin, he has been
worshiping his ancestral deity as the ‘Ista’ deity from time immemorial and worshiping
him according to ritual. According to Didayis, they were born many years ago to a tree
in the middle of a submerged land. While he was weeping on the tree, Lord Brahma came
and brought him out of there into the world of generosity. Since then, Lord Brahma has
been worshiped as his Ista deity.
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Another myth tells us that two brothers lived in the same mountain in the past or
five or six generations ago. One day they woke up and started waking up. They both
wanted to live in separate places. From that day on, one went to Bonda hill and the other
younger brother lived in Kondakameru hill. The brother who lived in the Bonda hills was
known as Bonda and the younger brother who lived in the Kondakameru hills was known
as Gnatare or Didayi. The two brothers are said to have been created by Lord Brahma
and worshiped as his Ista deity. Although Didayis has no written evidence, the mystery
of their creation in his society is still alive through mythology or gossip. Now the sons
and daughters of the generation do not know the secret of their creation but the old
women living in the village of Didayis remember it and worship it as their ancestral deity
Ista or Brahma.
Faith in the Spirit and the Supreme spirit
Studies by current scholars have shown that just as in every society there is a
belief in the soul and the divine, so does the Didayi tribe. Although they differ
geographically, they believe in the existence of God
73
. The tribe divides the soul into two
parts. For example, one believes in the soul as Seyanre, while the other believes in
Mapru. What is called Seyanre takes the form of Seyanre after the death of a human
being. But Mapru is his savior. When a person dies before he realizes his dream or work
or he has a desire to do something, the soul of that person comes in the guise of Seyanre
and enters the body of another and reveals his mind or the rest of the dream. It also harms
human beings at this time, which is why Didayis people call this soul Seyanre. Another
soul is Mapuru, which is believed to be Lord Ista or Brahma. This Supreme Spirit never
harms anyone. Sympathizes with the sorrows of all. That is why the Didayi tribe worships
all the gods and goddesses during all the festivals and festivals as well as the Supreme
spirit. They commemorate the soul of the deceased, or Seyanre, by making a statue of
him on clay on the day of the funeral or Gyesue, so as not to cause any inconvenience to
the village and the deceased family.
Traditional Religious belief system
The traditional religious beliefs of the tribals in Malkangiri district are more
pronounced than in other tribals, as it covers an area of 5,791 sq km across the region
and 40.08% of it is forested. Indigenous people live in the forest. Due to the lack of
transportation in all these areas, the residents are still living in their traditional socio-

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culture. Of the Didayi, Bonda, Koya, Gadaba, Jhodia, Parenga, Paraja, etc. Didayi, Bonda
groups living in the district live in the mountainous areas to the east of the district. Its
geographical structure is beautiful and surrounded by hills. A study of the history of the
area reveals that the Ramayana and the Mahabharata have been famous as the abodes of
the deities since time immemorial. From the Kondakameru Mountains to the Godabari
River, the Didayi tribe is found to be inhabited. Many deities are worshiped in the natural
environment. The main deities of the district are Kanamraj, Balraj, Potraj and
Matuyulamma. The worship lasts for four days. The people of this place believe that the
misery of this whole Malkangiri district is alleviated by this deity. There are many deities
in the district. He also has his own geographical area. From time immemorial, if a deity
is worshiped in a particular place, and if there is a deity in that way, then the permission
of the deity who is worshiped in that place or in that place has to be sought. As a result,
the gods and goddesses who take the permission will have no problem.
74

The tribes here worship not only the traditional deities, but also the Hindu deities.
Since the villages of Muduliguda, Oringi, Purunagumma and Chilipadar are located in
the plains of the Didayi village, the people here always come in contact with people of
other groups, so their behaviour and way of worship are becoming similar to that of the
common people. But the Didayis, who are located in the hills and isolated areas, worship
the traditional deities. The pedestal of Bhairabi Thakurani has been erected on a small
hill near Purunagumaa village in the plains. Here all the Didayis hope to worship and
fulfil their mental desires. When his mental desires are fulfilled, he sacrifices coconuts,
incense, bananas, flowers, rice, money, etc. on the back of the goddess, as well as
chickens, goats, sheep, and so on. The puja is held twice a week, on Tuesdays and
Wednesdays, and is held annually in March each year (Photo No.). More than 10,000
people gather at the shrine. Here the bamboo sticks come from the village goddesses
from the neighbouring villages. A variety of plays are organized to entertain the night.
Every village inhabited by the Didayi tribe has a Goddess temple to protect them,
called the Nisani Hundi or Gulisung (Mahapatra, 2004: 143). Only Didayis are worshiped
in this Gulisung. This Hundi is worshiped on Mondays of every week. When there is a
problem in the village, the priest of the village keeps the mind there. If any of the Didayi
families celebrate any festival, they worship there with the help of the village priest.
During this worship, they offer coconuts, bananas, incense, lamps, flowers and an egg.

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When any festival is decided to be celebrated in the village, the puja is held in the
presence of the village priest, village chief, Chalan, Naik in the presence of the village
goddess. Similarly, if the Didayi tribe celebrates marriage and maturity, they collect clay
from the village temple with the village priest and apply it to the marriage altar. The
priest of Muduliguda and Oringi villages pointed out that the family gets Goddess’s
shelter as the festival ends in peace and happiness.
Features of Didayi Religion
The main feature of the religious festival in the Didayi tribe is the establishment
of peace within the society and the well-being of the family. "It simply came to our notice
then. When the village priest worships in the village goddess temple or Hundi, he
worships only for himself and pays attention to how all the people of the village will live
in peace and well-being. As long as there is no problem in the village, no disease, no
natural disasters, if a person looks badly, the puja is organized in the village by looking
at all these aspects or paths without affecting it. As a result, there are no major incidents
in the village. In all the villages where the Didayis live, all the rituals are performed with
the help of the village priests during the festival. It is the priest who determines the date
and time of all these pujas, which is called Shub din
75
. Of the seven days of the week in
the Didayi tribe, Tuesday is the most auspicious and good day. Which is celebrated on
all days of the year.
The Belief in Supernatural Powers in the Nature of the Didayi Tribe
In today’s modern age, many societies still have faith in the soul and the divine.
No matter how good the society is, the sentiments of its former men, its practical
qualities, its magic, its mantras and its way of worship can still be seen in some tribal
societies. It has the power to balance and control by worshiping and believing in the mind
for ages. They never abuse the power they possess and the inheritance of their ancestors.
Because man is a social being, he is created in the same way he wants to be in his intellect.
If anyone receives a gift from someone, he calls him Bhagavan. Whether he knows it or
not, he also gets help from many animals. Nature is the center of power, soul and spirit.
Here is information from the Vedas, Puranas, scriptures, etc. Although Didayi is an
undeveloped tribal group, he has been practicing the worship of the Spirit and the Spirit
since creation. The following is a list of some of the objects, objects, and creatures that
God considers nature.
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Animism
Animism is called believing in animals. Every living thing on earth has a soul and
a spirit. Indigenous peoples, according to religious traditions, compare every living thing
with the soul and the spirit (Kerech, 2004: 55). The religious beliefs of the aborigines
have a long-standing spiritual view of animals, from ancient times to the present.
Indigenous peoples do not only have faith in certain creatures, they are also a group that
believes that the animals around them are also gods. We inadvertently get help from
many animals. For example, cattle, goats, sheep, sheep, tigers, bears, chickens, mercury,
various types of insects, and so on.
Didayi is a wild tribal group. He loves to live in the natural environment of the
forest. Nature gives her many pleasures. As a result, he believes that the animals around
him are gods and goddesses, and that animals are kind. Some of the main animals are
cows, cows, goats, sheep, sheep, and chickens of various colours. It is used by all during
worship.
Naturalism
Worshiping nature is another form of the world that wishes good luck to the
people of the world. Indirectly or indirectly, all animals or plants that come to work are
called goddesses. Similarly, India is a country where the trees, vines, water, wind, soil,
sun, moon, planets and stars all around us are always benefiting us and all of them are
helping us to bring good luck to the society.
Didayis believe in nature very much. It is the religion of the aborigines to always
be around nature, to sleep in its lap, to dance, to sing, to worship it as a god, to keep it
mentally in sorrow, and to please God by sacrificing it when it is good. It is their habit to
rely on nature to solve every problem. Their policy is to worship and worship the earth,
water, wind, hills, waterfalls, trees, sun, moon, stars, planets, and stars throughout their
lives. When farming begins, the earth is worshiped for good harvests, and the mind is
kept there. If a good crop is harvested on that land, they offer chicken or egg sacrifices.
When a festival is celebrated, the sun, moon, and stars are worshiped as witnesses. They
are considered by the priests and villagers of the Didayi tribe as his good intentions. All
the Didayis of Malkangiri believe in nature as their saver. Almost all things are collected
from nature's bosom, so they take care of nature and take care of it.

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Totemism
Indigenous peoples of India have been associated with some animals and plants
since ancient times. Humans have close ties with animals and plants. Similar practices
are common among many tribals in Odisha. In the case of Indians, it is customary to
believe in their mysterious relationship with their traditions and rules. If there are any
animals or plants in their family, they will never kill them. Which is usually called the
dynasty. If an animal or plant is compatible with its own family, it protects it but never
harms it. This rule has been going on since ancient times. Similarly, Didayi strictly
adhered to the totemic rules in the tribe. In this tribe, the social structure is divided into
two parts, Totemic and Moiety (Mohanty
2
, 2015: 232). Those who are counted in totemic
segments are called Bonso, while Moiety is divided into two parts. The Didayis in Moiety
(1) are called Nkhoo Gta (Tiger), while Moiety (2) is called Mala Gta (Cobra), Gbe Gta
(Bear), Musali Gta Crocodile) and Got Gta Tortoise. Similarly, those who are counted
as Nkhoo Gta are Gudia, Ghia, Dongar Majhi, Dongar Majhi Palasi, Nkak, Muduli,
Muduli Palasi and Sig. And those who are Mala Gta (Cobra) are Ntar, Golpeda, Pujari,
Gta, Palasi, Truk, Snobo, Angra, Bisoi, Kusuah, Mleh and Rimbi. Sbeasi, Bhoja,
Golpeda, Rajpeda, etc. are counted as Gbe Gta or Bear, Kumbai as Musali Gta
(Crocodile) and Rachhi has Got Gta or Tortoise.
Those who are animals or plants of their own clan never kill him but take care of him
and protect him. For example, the Didayis who count a Nkhoo Gta as Gudia, Ghia, Dongar
Majhi, Dongar Majhi Palasi, Nkak, Muduli, Muduli Palasi and Sigs never kill a tiger. Rather,
when they meet in front of them, they allow the tiger to go first. He has a belief that the
animals or plants of his moiety are his ancestors and they will never harm them.
Taboo
Indigenous people of Odisha have long believed in taboo. This tradition of belief
is also found in the Didayi tribe in Malkangiri. In each case, they have seized it, despite
obstacles we can scarcely imagine. " That's why they respect so many animals and never
harm them. For example, Nkhoo Gta Didayis, such as Gudia, Ghia, Dongar Majhi,
Dongar Majhi Palasi, Nkak, Muduli, Muduli Palasi, Sig, etc., respect the tiger and never
kill it but protect it. Similarly, the Didayis of the Gbe Gta group, the Didayis of the
Sanyasi, Bhoja, Golpeda, Rajpeda, etc., never kill the bear. He believes that killing an
animal coming to his toboo group would be a great sin. If he suddenly sees his family's
toboo animal on the street, he leaves the animal to go first.

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Magic
It has been common for tribals to practice magic and practice in Odisha soil for
centuries. There are many types of magic or supernatural powers associated with human
society, which can be found in the existence of fortune-tellers or demons. Examining the
events that take place in society, it turns out that what happened at that time really seemed
to be a mysterious presence of a soul or a spirit. All these incidents are also found in the
Didayi tribe. When any evil power tries to harm human society, it seeks the help of the
positive spirit to get rid of it. In order to use positive energy, one needs to learn mantras
and magic in that field. Such a person can be found in the villages of Didayis. But now
it is disappearing. Its effects are still widely felt. But the person who practices the positive
magic, the mantra, is slowly disappearing. Of the Didayis in the plains, only Muduliguda
village has one person practicing positive magic.
Worship of Ancestors
Although Didayi is an ancient tribe, he still has a tradition of worshiping the
ancestral deity. They have been practicing all these traditions since ancient times. When
there is a ritual in the house, they perform the ritual of worship in the name of the
deceased in their family. When there is a festival in the village or within the family, they
first separate the dead ancestors in three corners of the house, eating rice, meat,
vegetables, and wine for drinking. So that his soul protects the family of that house and
does not cause any trouble or harassment. Similarly, when they start farming on any
ancestral land, they also collect poultry, native eggs, coconuts, plantains, flowers,
vermilion, and rice in the name of their ancestors. Locals are of the opinion that a good
harvest will be obtained if the patriarchs are satisfied.
Types of Spirits
Although there are many types of spirits in human society, some spirits are known
for their actions and behaviours, and they are often considered alive in human hearts.
Similarly, four types of soul research have been found in Didayi society. E.g., (1)
Protective Sprit, (2) Evil Spirit, (3) Kind Sprit and (4) Ancestral Sprit, (Vidyarthi & Rai,
1985, 252). The work and behaviour of all these souls are different. Some souls do well
to society, while others try to harm others. Similarly, some families or friends are spirits
born of the family, while others are not included in the family.

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Ancestral Sprit
This type of invisible spirit is usually found in every group in society. It comes
from their own family. When a member of a family dies or commits suicide, he or she
becomes a ghost, protecting or trying to harm his or her family because that person has
a desire to do something before, he or she dies if he or she comes in the form of a ghost
to fulfil his or her expectations in the family or society. If he is not afraid of anyone, he
expresses his desire to someone in the family through dreams. Such incidents are widely
believed in the Didayi tribe. He never comes to that family again if he fulfils his desires
or deeds in order to keep the spirit that is causing such an unfolding.
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Protective Sprit
Sometimes the souls of the gods and goddesses are worshiped, because they never
oppress the injustices of the village. They try to prevent accidents in the village. That is
why they are called Duma of the village. This kind of spirit helps to protect the village.
If a demon or spirit from somewhere else tries to enter the village, the village priest in a
dream informs him of that harmful spirit. As a result, after receiving all this information,
the villagers come together and hold a puja. As a result, the village is completely safe.
Evil Sprit
Duma, Bhoot, Senyare, Daini, etc., call evil spirits in the Didayi tribe. In every
village, this kind of spirit tries to harm the hair. The people of the Didayi tribe believe
that these spirits are more active on the day of the new moon. When a person dies or is
killed before his or her will is fulfilled, that person becomes an evil spirit and tries to
fulfill his or her desires. Sometimes he gets into a low mood and tries to behave like a
dead person. The evil spirit that enters the body changes the way a person speaks to the
dead. Didayi believes that if a woman dies while pregnant or someone kills her, she
becomes a bhoot or evil spirit. If the woman dies in such an accident, she becomes a
demon and harms.
Kind Sprit
Some of the most important souls in the Didayi tribe are kind. They worship the
merciful soul like a god. This kind of spirit is the person who interacts well with everyone
while they are alive. If he dies for any reason, they do not harm or harm anyone at death.
When a person goes to the mountains and forgets the road or falls asleep while resting

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there, the compassionate spirit lifts the sleeping person. In the same way, if there is a
possibility of an accident within a family, the kind soul comes to the person in a dream
and informs him about the incident. The faith of this kind soul is abundant in the Didayis.
Tribal Ritual Complex
Odisha is a state where most people are tribal. Their language, clothing, festivals,
rituals, etc. are completely different from the ordinary people. These groups of people
live together and study their rituals, and it is clear that their social customs are different
and their religious practices are different. Similarly, Didayi is an ancient tribe that
inhabits the Godavari River basin in south-eastern Odisha and some hilly areas in the
Kondakameru Mountains. Since they are an ancient tribe, they have an ancient tradition.
This tribe has a separate house for religious worship. There they organize all the puja.
All the people in the village join here and all the necessities for worship are bought from
the funds raised from all the villages. All of these processes are in accordance with their
policies, which are given below.
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The Sacred areas
The people of the Didayi tribe have always believed that there were deities around
him. Trees, vines, hills, mountains, rivers, springs, land, roads, rocks, four corners of the
house, etc. around the village are the abodes of the gods and goddesses
79
. They never
believe that God exists in one place or in one village, and that they believe in all beings
or creatures in the universe. When his festival is over, they worship near the village
goddess in the village, and when a marriage or a girl becomes immature, they collect clay
in the streets of the village and take the house home for worship. Similarly, in every
festival, the village square is one of their holy places where everyone gathers together to
perform traditional Gita dances and worship at the house of a nearby priest.
The Ritual times
There is a need for some sacred and auspicious times for every work, just as there
are some good times for the Didayi tribe. At that time, the ritual of worship is successful.
In this group, good times are divided into two parts. One is the time set by the village
priest, and the other is the time set by the village Dishari (medicine man). The time
allotted by the village priest is done only according to the needs of the village festivals.
Similarly, every day of the festival is set by the priests and the people of the village. For

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example, Tuesday is a good day for the Didayis, so they celebrate every Tuesday. During
the week, all the villagers come together to discuss the preparations for the festival. It is
determined when the worship begins. During the festival, all villagers complete their
worship at home from 8 a.m. to 11 a.m. When the Chaita festival is celebrated, the timing
of the puja changes slightly.
Another time is that time and date are determined by Dishari (medicine man). If
a person succeeds in spiritual worship and is successful in it, then he or she organizes a
puja with the joy of fully fulfilling that mental worship. Worship is required by the
Dishari at the appointed time and day.
The Ritual Language
When worshiped at home, in the village or anywhere, Didayi tribesmen and
Dishari use their mother tongue to recite mantras. Indigenous peoples use the
Austroasiatic language of the Pro-Australoid category. Although it is not a written
language compared to other languages, it is still remembered by the people. There is no
written form of this language. Didayi Pujari, Dishari have been remembering its mantras
and verses. Since it is his native language, it is easy to pronounce mantras in this
language. This language is called ‘Ganta Sa’ by the Didayis. In each puja, they recite
mantras in their mother tongue. Similarly, Dishari (medicine man) is worshiped in
‘Ganta Sa’.
Sacred Specialists
Each group or tribe has a group of priests or saints. They spend the rest of their
lives doing this work from generation to generation. His priesthood is his birth right. For
example, in the Didayi tribe, only the people of the ‘Palasi’ group become priests or
priests of the village. They have been worshiping in the village for generations. His group
has a way of worshiping, so that the villagers allow him to maintain the happiness and
peace of the village. In the villages of the Didayis who live in the plains, only the people
of the Palasi group are priests, while in the hills and isolated areas of the Didayis, the
people of the Muduli group also participate as priests. Sacred experts can usually be
divided into three parts. E.g., (i) village priest, (ii) health expert, and (iii) Tantric.
The village priest worships only the village festivals, and he worships the village
goddess to keep the village safe. The village worships the goddess so that no major unrest

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occurs in the village. He never understood health. The person who understands all these
things is called the village priest or ‘Pujari’. People who are especially aware of health
problems or who are dealing with health problems are called 'Dishari'. They are
traditionally known to be able to give traditional herbal remedies according to body
ailments. Such as fever, rheumatism, headache, cough, eye disease, snakebite, scorpion
bite, Duka etc. Health experts are found in almost every village. But nowadays, as a result
of the advancement of science and the establishment of health centers by the government
and the reduction of trees, it is slowly disappearing. Some Didayis are still dependent on
Dishari or medicine man as it is not possible to buy the drugs available in the market
today. Uma Palasi, a health expert from Muduliguda village, has been providing free
public health services for five decades. He never takes pay for this job. When there is a
rift on either side for some reason or there is an exception to the house worship method,
the negative energy is affected by the family. As a result, the house is in disrepair. At this
point the family believes that someone is being mistreated or that someone is trying to
do something wrong with the help of Tantric. Another good tantric is needed to correct
this bad time. Nowadays, the Didayi tribe does not have anyone who has studied Tantric
science, but he does communicate with people from other groups.
Sacred Performances
A variety of sacred rituals are performed in the tribal tradition. The time is
determined by the village priest and when, where and on what day. When a task is
successful, the priest asks the successful person to organize a big holy puja. According
to the priest, all kinds of things are organized for worship. When the group is worshiped
in the village, the village priest and his associate priest work together. There are two
types of worship, namely, collective worship and personal worship.
80

Private worship is held within a family or within a group. As a result, its size and
manner of worship vary slightly. Instead of taking part in private worship, the village
priest does not take part, but the host invites the other village priest or worshiper to give
the medicine. All these sacred worships take place in a secluded place. The puja is usually
performed near the river, in the forest and in the back of the house. Sometimes it is held
at the Maa Bhairabi temple in Purunagumma village. When worshiped here, the
worshipers’ worship in that temple (Figure No.12).

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Religious Practices of Didayi
According to sociologists, indigenous groups are not considered a religious
group, but are considered special by the government. Even though Didayi was a special
tribe, today they worship their own Ista God. Since India's independence, the state
government and the central government have set up various institutions to integrate
underprivileged tribals into the mainstream of society. Thirteen of the 62 tribes in Odisha
were identified as the most underdeveloped, and 17 tribal development agencies were set
up in October 1986 to improve them. Due to the government's efforts, the social, cultural,
political, economic and religious aspects of the tribes in Odisha are changing. The Didayi
tribe in Malkangiri district, which has been in contact with the people of the plains since
1986, has been in contact with the people of the plains as a result of the government's
efforts to promote cultural development. According to the current study, the goddesses
of the Didayi tribe are also worshiped by other Hindu deities because of their similarity
to the deities of the common people.
According to the Joshuaproject.net portal, the population of Didayis in Odisha
has a total population of 11,000, while Malkangiri district has only 8,000. All the Didayis
living here worship and believes their traditional deities, of which about 99.17% believe
in Hinduism, while 0.52% believe in Christianity, according to current scholars.
Impact of Other Religious Belief Systems
Didayis believe in their own religious beliefs as well as in other religious rituals.
In ancient times, they believed only in their own religion. Since then, there has been a
slight change in the religious landscape since the country became independent. At
present, the government has made significant changes in the plains due to the ease of
transportation. People in the plains have come in contact with other groups, and this is
happening. The main reason for this change is the modernization of trade.
Nowadays, the people of Didayis are practicing their own religious practices as
well as the way they worship others. As a result, cultural change is beginning to take
place. Today, in the nearby village of Didayis, religious people are seen wearing a white
cloth. Which is what people their call Vaishnaba religion. People who wear this kind of
white cloth usually live in the plains. Some of these villages, such as Muduliguda,
Purunagumma, have devotees of this religion. Of these, about 5 percent believe in

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Vaishnabism. But in addition to the plains, people from two other areas, the hills and the
breakaway regions, have not embraced the religion. Similarly, the other is the Mahimaa
religion, also known as the Mahimasim. Believers in the Mahimasim are found in almost
all areas. They like to move in as a group. No drugs all non-vegetarian. They live as a
vegetarian. They are dressed in yellow. This kind of religious initiation is found in almost
all areas.
All these religious devotees never forget their traditional rituals, cultural
traditions, language, food and drink. The same is true of worship today, as it was in the
past.
Continuity and Changes of Religious Practice of Didayi
The Didayis are not in favour of conversion, although a number of households
belonging to Boda tribe of the adjacent are have embraced Christianity. Only one family
of Oringi plain village, Sama Pujari got converted to Christianity. Though his son Dabi
Pujari is earning approximately Rs. 2000 per month from Missionary Organization, he is
not acting as role model for others as stated by Sani Angra of Oringi village who is the
headman. Because of conversion, this family has been excommunicated from the village.
Sani Angra states that they would no embrace other religion than Hindusim since they
are getting various benefits from the government. It is again a strong belief they have
that their God (Biru-vairabi) would cast curse. (Bhagyalaxmi Mahapatra pp.145-146).

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References
1. Vidyarthi, L. P., & Rai, B. K. (1977). The Tribal Culture of India. New Delhi:
Concept Publishing Company. p. 145.
2. COATS, K. (2002). In Search of a Strategy to Build a Field Model to Ensure
People’s Participation for Sustainable Development: Case Study of the Didayi (A
Primitive Tribal Group of Malkangiri District of Orissa). Unpublished Report of the
Planning Commission-sponsored study. p. 56.
3. Mahapatra, B. (2011). Development of a Primitive Tribe: A Study of Didayis:
Concept Publishing Company. p. 88.
4. Ota, A. B. & Mohanty, S. C. (2015). Particularly Vulnerable Tribal Groups
(PVTGs) of Odisha, Ethnography, Volume 1, SCSTRTI, Bhubaneswar. p. 221.
5. SCSTRTI, (2011). Adivasi. Vol. 51. SCSTRTI, Bhubaneswar. p. 25.
6. Mohapatra, P. (2014). Participatory and Sustainable Development among the
Didayi. Delhi: Concept Publishing Company Pvt. Ltd. p. 42.
7. Mahapatra, B. (2004). Development of a Primitive Tribe, Delhi: Concept Publishing
Company Pvt. Ltd. p. 89.
8. Ibid. p. 89.
9. Ibid. p. 92.
10. Mohanti, K.K. (2009). Didayi, SCSTRTI, Bhubaneswar, p. 8.
11. Sisa, D. (2020). The Didayi, Tribe’s Cultural Contours and Heritage, book-II,
Bilaspur: Evincepub Publishing. p. 118.
12. Ibid. pp. 119-121.
13. Ibid. pp. 122- 123.
14. Ibid. pp. 124-126.
15. Mohanti, K.K. (2009). Didayi. Bhubaneswar: SCSTRTI. pp. 9-10.
16. Mahapatra, B. (2004). Development of a Primitive Tribe, Delhi: Concept Publishing
Company. pp. 100-101.

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17. Ota, A. B., Mohanty, S. C. & Mohanty, B. N. (2018). Demographic Profile of
Scheduled Tribes in Odisha (1961-2001), Bhubaneswar: SCSTRTI. p. 167.
18. COATS, K. (2002). In Search of a Strategy to Build a Field Model to Ensure
People’s Participation for Sustainable Development: Case Study of the Didayi (A
Primitive Tribal Group of Malkangiri District of Orissa). Unpublished Report of the
Planning Commission sponsored study. p.167.
19. Mohapatra, P. (2014). Participatory and Sustainable Development among the
Didayi, Delhi: Concept Publishing Company Pvt. Ltd. pp. 39-41.
20. Op.cit. p. 233.
21. Vidyarthi, L. P. & Rai, B. K. (1977). The Tribal Culture of India. New Delhi
Concept Publishing Company. pp. 184-189.
22. Ota, A. B. & Mohanty, S. C. (2015). Particularly Vulnerable Tribal Groups
(PVTGs) of Odisha, Ethnography, Volume 1, SCSTRTI, Bhubaneswar. p.233.
23. Ibid. p. 221.
24. Mahapatra, B. (2004). Development of a Primitive Tribe, Delhi: Concept Publishing
Company. p. 108.
25. Vidyarthi, L. P. & Rai, B. K. (1977). The Tribal Culture of India. New Delhi:
Concept Publishing Company. p. 180.
26. Hasnain, N. (2019). Tribal India, New Delhi: Concept publication Pvt. Ltd. pp. 58-64.
27. Ota, A. B. & Mohanty, S. C. (2015). Particularly Vulnerable Tribal Groups
(PVTGs) of Odisha, Ethnography, Volume 1, SCSTRTI, Bhubaneswar. p. 233.
28. Ibid. p. 234.
29. Mahapatra, B. (2004). Development of a Primitive Tribe, Delhi: Concept Publishing
Company. p. 107.
30. Op.cit. p. 235.
31. Ibid. p. 234.
32. Mahapatra, B. (2004). Development of a Primitive Tribe, Delhi: Concept Publishing
Company. p. 107.

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33. Sisa, D. (2020). The Didayi, Tribe’s Cultural Contours and Heritage, book-II,
Bilaspur: Evincepub Publishing. p. 74.
34. Op.cit. p.239.
35. Ibid. p. 235.
36. Mahapatra, B. (2004). Development of a Primitive Tribe, Delhi: Concept Publishing
Company. p. 107.
37. Ibid. p. 108.
38. Ota, A. B. & Mohanty, S. C. (2015). Particularly Vulnerable Tribal Groups
(PVTGs) of Odisha, Ethnography, Volume 1, SCSTRTI, Bhubaneswar. p. 235.
39. Op.cit. p. 108.
40. Op.cit. p. 236.
41. Ibid. p. 237.
42. COATS, K. (2002). In Search of a Strategy to Build a Field Model to Ensure
People’s Participation for Sustainable Development: Case Study of the Didayi (A
Primitive Tribal Group of Malkangiri District of Orissa). Unpublished Report of the
Planning Commission-sponsored study. p.144.
43. Ibid. p. 171.
44. Shrama, R. N. (2019). Social and Cultural Anthropology, New Delhi: Concept
Publication 2019, p. 105.
45. Mohanti, K. K. (2009). Didayi, Bhubaneswar: SCSTRTI. p. 15.
46. Ibid. p. 4.
47. Op.cit. pp. 35-45.
48. Ota, A. B. & Mohanty, S. C. (2015). Particularly Vulnerable Tribal Groups
(PVTGs) of Odisha, Ethnography, Volume 1, SCSTRTI, Bhubaneswar. p.231.
49. Mahapatra, B. (2004). Development of a Primitive Tribe, Delhi: Concept Publishing
Company. p. 77.
50. Sisa, D. (2020). The Didayi, Tribe’s Cultural Contours and Heritage, book-II,
Bilaspur: Evincepub Publishing. p. 127.

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51. Ibid. p. 128.
52. Mohanti, K. K. (2009). Didayi, Bhubaneswar: SCSTRTI. p. 16.
53. Ota, A. B. & Mohanty, S. C. (2015). Particularly Vulnerable Tribal Groups
(PVTGs) of Odisha, Ethnography, Volume 1, SCSTRTI, Bhubaneswar. p.231.
54. Mahapatra, B. (2004). Development of a Primitive Tribe, Delhi: Concept Publishing
Company. pp. 78-80.
55. Ibid. pp. 81-82.
56. Ibid. p. 115.
57. Vidyarthi, L. P., & Rai, B. K. (1977). The Tribal Culture of India. New Delhi
Concept Publishing Company. p.96.
58. Odisha, (2015). District Gazetteers, Malkangiri. p. 5.
59. Mahapatra, B. (2004). Development of a Primitive Tribe, Delhi: Concept Publishing
Company. p. 116.
60. Ibid. p. 119.
61. Ibid. p. 123.
62. Sisa, D. (2020). The Didayi, Tribe’s Cultural Contours and Heritage, book-II,
Bilaspur: Evincepub Publishing. p. 164.
63. Op.cit. pp. 124-125.
64. Bal, B. K. (1997). Political participation of selected tribal leaders in Orissa a case
study of Mayurbhanj district. pp. 142-145.
65. Hasnain, N. (2019). Tribal India, 7th. Delhi: Concept Publishing Pvt. Ltd. p-90.
66. Mohanti, K. K. (2009). Didayi. Bhubaneswar: SCSTRTI. p. 20.
67. Ota, A.B. & Mohanty, S. C., (2015). Particularly Vulnerable tribal Groups
(PVTGs) of Odisha, Volume II, Change & Development, Mohanty2, K.K., The
Didayi Development Perception, Bhubaneswar, SCSTRTI, pp. 212-213.
68. Vidyarthi, L. P., & Rai, B. K. (1977). The Tribal Culture of India. New Delhi
Concept Publishing Company. pp. 196-231.

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69. Ota, A. B. & Mohanty, S. C. (2015). Particularly Vulnerable Tribal Groups
(PVTGs) of Odisha, Ethnography, Volume 1, SCSTRTI, Bhubaneswar. p. 238.
70. SCSTRTI, (2014). Journal. Vol. 54, Number 1 & 2, Pradhan1 G., Status of Didayi
Women of Malkangiri District of Odisha, Bhubaneswar: SCSTRTI. p.80.
71. Mahapatra, B. (2004). Development of a Primitive Tribe, Delhi: Concept Publishing
Company. pp. 138-142.
72. Ibid. p. 143.
73. Vidyarthi, L. P., & Rai, B. K. (1977). The Tribal Culture of India. New Delhi
Concept Publishing Company. p. 58.
74. Bose, N. K. (2014). Tribal life in India. New Delhi: Concept Publishing Pvt. Ltd.
p. 58.
75. Sisa, D. (2020). The Didayi, Tribe’s Cultural Contours and Heritage, book-II,
Bilaspur: Evincepub Publishing. p. 211.
76. Vidyarthi, L. P., & Rai, B. K. (1977). The Tribal Culture of India. New Delhi:
Concept Publishing Company. p. 239.
77. Krech, S., McNeill, J. R. & Merchanti, C. (2004). Animism in Encyclopaedia of
world Environment History, London, pp. 55-56.
78. Op.cit. pp. 242-245.
79. Mishra, K. K. (2016). The Particularly Vulnerable Tribal Groups in India Privileges
and Predicaments, New Delhi: Concept Publishing Pvt. Ltd. p. 59.
80. Op.cit. pp. 245-247.

CHAPTER –IV
Data Analysis

DATA ANALYSIS

4.1 Field investigation
Visiting the area is a wonderful experience. Only those who truly search can find
happiness. It's kind of instructive to go to a different environment and get along with the
people there. For the past two months, the researcher has visited 12 of the 39 villages
inhabited by Didayis as the center of field visits. In the meantime, the people there have
tried to find out about the movement, food, clothing, language, religion, drinking,
cleanliness, festivals, agriculture, social reform, rituals, political conditions and
economic well-being etc.
4.2 Design of the study
The current study is based on ethnographic case studies. Ethnographic techniques
are used here to collect data, such as observations, interviews, documentary evidence,
and informative secondary data. The current scholar has largely focused on the social,
cultural, religious, political and economic life of the Didayi tribe in Malkangiri district.
For the data collection, all the necessary information has been collected based on more
than one variable based on the above.
4.3 Method of sample taken
Scientists have used a variety of methods to make the current study simpler and
more complete. Since this study is an ethnographical study, the scientist has adopted
qualitative research to present it simply. Although there are different types of sampling
methods available here or in this study, he has adopted a simple random sample method.
With this simple random sample method, the scientist was able to collect samples without
hesitation.
Table 4.1 : Sample of the studied Didayi Villages
Total Didayi
Villages
Area Study Villages Village wise
number of
H.H. taken
Number of
villages taken
for study
37 Plain Muduliguda 25 12
Oringi 25
Purunagumam 25
Chilipadar 25
Hill Bayapada 25
Damadarbeda 25
Nilapari 25
Kaningi 25

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Total Didayi
Villages
Area Study Villages Village wise
number of
H.H. taken
Number of
villages taken
for study
Cut-off Orapadar 25
Jantri 25
Sanyasiguda 25
Dabuguda 25
Total 300
Here the scholar has adopted qualitative research to successfully complete his
study. In this study, the Khairaput and Kudumulugumma Panchayat Samiti of Malkangiri
district are trying to find out how much they have improved in the socio-culture of the
Didayi tribe. The region is geographically divided into three regions, with 37 villages in
the three regions. In order to simplify the study, the present scholars have identified four
villages in each region, namely the Plains, Mdudliguda, Oringi, Purunagumma and
Chilipadar, as well as the Bayapada, Damadarabeda, Nilapari and Kaningi villages in the
hilly area, while the isolated villages are Orapadaras, Jantri, Sanyasiguda and Dabuguda.
A total of 300 samples of 25 families in each of these 12 villages were collected as
preliminary data from the study.
4.4 Tools and techniques of data collection
The scholars studying here have used a variety of tools and techniques to collect
the data, which are shown below.
Household survey
Of the two blocks currently being studied by scholars, 37 are villages, of which 12
have been identified as the main sample collection centers for the study. Of the families
living in these 12 villages, only 25 families from each village collected social, cultural,
political, religious, educational qualifications, language, vocational, income, expenditure,
savings, hygiene, marital status, and social welfare. All this is done by data collection
(Questionnaire-1).
Observation
Observation also plays a key role in field visits. When the data of each family is
collected, the scholar himself or herself surrounds the environment around the village,
hygiene, people’s use, conversation, clothing, scarcity, drinking water facilities, school
environment and its condition, child centers, culture, arts, festivals, trade, In the

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meantime, the relationship between the two is being monitored. As all of this is known,
data have been collected slowly through observation.
Interview
Interviews are another way to gather information. So that a data collector or
researcher can accurately collect the data. In this way, the current researcher went to the
sampled village and met with the people there, including the family members. During
this time, he has collected a lot of information by taking the views of the respondents as
well as talking to family members. In some villages, such as Muduliguda, Damadarbeda
and Orapadar, he held group interviews in three major villages. Some women also
attended the event. In some villages, Asha Didi, a school teacher, was also included in
the interview.
Documents
Document word is a collection of information that is collected by a data collector
through interviews, observations, field visits, personal interviews, phone calls and all
kinds of books, journals, newspapers, articles, gazettes, handbooks, revenue records,
research reports, census handbooks, creates internet and photographs and publishes them
for the good of society. Which is known as secondary data for subsequent researchers.
The scientists who are researching here also follow all the secondary data above
to reach their goal.
Field notes
During the field visit, there is a wonderful meeting with the interviewer and the
respondent. The experience of this time is a strange time, which is even more admired
by the people. There is also a different kind of enthusiasm with everyone. Talking,
discussing and reviewing with them and keeping all the information in one account is
field writing. Everything that was spoken to the people during the field visit is recorded
in all accounts.
4.5 Data Analysis
As it is an ethnographical study, the current scholar has followed the secondary
data and collected the preliminary data. Various tools and techniques have also been used
by scholars to collect primary data. Here a kind of well-equipped infrastructure is used

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to collect primary data. The current scholar Didayi has compiled a preliminary table to
bring the actual data of the tribe to the public eye, as given above (Table No.4.1).
Here, the scientist divides the data into six main sections to collect the primary
data. All information is collected in accordance with the aims and objectives set out in
the above chapter-I. Here are some of the 35 variables based on the respondents' personal
data, social data, cultural data, financial data, political data, religious data, and Didayi
Development Agency's perspective on the socio-cultural development of the Didayis
tribe. To get all the information, the scientist included 37 of the 39 villages identified by
the government in the study using a random sample selection tool, including 12 villages
as the study villages. The 12 villages are Muduliguda, Oringi, Purunagumma, Chilipadar,
Damadarabeda, Bayapada, Koneing, Nilapari, Orapadar, Jantri, Sanyasiguda and
Dabuguda. Data were collected from 25 households in each village and a total of 300
households.
Table 4.2 : Age of respondents
FrequencyPercentValid
Percent
Cumulative Percent
Valid Less than 20 16 5.3 5.3 5.3
20-30 78 26.0 26.0 31.3
31-40 150 50.0 50.0 81.3
Above 40 56 18.7 18.7 100.0
Total 300 100.0 100.0
Source: Primary data, collected from respondents, data analysis by SPSS software.
The above data is the age limit of the respondents. A total of 300 respondents from
three regions participated in the study, of which 5.3% were under the age of 20, 26.0%
were 21 to 30 years old, 50.05 were 31 to 40 years old and 18.7% were over 40 years
old.
Table 4.3 : Occupation of respondents
Variables FrequencyPercentValid PercentCumulative Percent
Valid Farmer 136 45.3 45.3 45.3
Wage Worker 92 30.7 30.7 76.0
Businessmen 53 17.7 17.7 93.7
Job 19 6.3 6.3 100.0
Total 300 100.0 100.0
Source: Primary data, collected from respondents and data analysis by SPSS software.

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The above data (Table No. 4.3) gathers information on the professions of 300
respondents. Although these tribes often make a living by doing a variety of jobs, some
of them also make a living as part of their daily routine. Of the 300 primary data collected,
45.3% were agricultural workers, 30.7% were wage workers, 17.7% were traders and 6.3
were government or private.
The scholar presented here all the information that the respondent received during
his field visit. Of the respondents' educational qualifications collected, the respondents
in the hilly areas were satisfied, while the respondents in the plains and isolated areas did
not receive answers. The educational qualifications of all three areas are analysed through
Bar Chart below.

Out of 300 respondents in this tribe, illiteracy rate is 23.2% while literacy rate is
76.8%. Of the 76.8%, 47.1% completed primary education, while 14.0% of respondents
completed secondary education. Similarly, 7.3% of respondents completed higher
secondary, while graduation and post-graduation completed 3.2% and 0.3%,
respectively, while M. Phil completed 0.3. No one in the Didayi tribe has studied a
doctorate yet.

Qualification of respondents

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Table 4.4 : Types of houses of the Didayi
Types of
Houses
Frequency Percent
(%)
Plain Hill Cut-off
Cottage 73 23.2 15 35 23
Azbest 151 48.1 107 15 29
Mud 59 18.8 7 37 15
Building 17 5.4 15 0 2
Total 300 100
Source: Data collected from respondents.
Scientists have been trying to find out the condition of the house, the type of house,
the size of the house, while visiting the field. At this time, the situation in the three areas
has been closely monitored. The findings show that there is some similarity between the
three areas at this time. At the time of data collection, 23.2% of households had cottage
houses, Azbest houses 48.1%, mud houses 18%, and building houses 5.4%. Of these,
cottage houses are more numerous in the hilly areas, while Azbest houses are more
plains. Similarly, clay houses are high in the hilly areas while building houses are not
found in the hilly areas.
Table 4.5 : Cleanliness of the Didayi families
FrequencyPercentValid PercentCumulative Percent
Valid Good 195 62.1 65.0 65.0
Bad 6 1.9 2.0 67.0
Manageable 99 31.5 33.0 100.0
Total 300 95.5 100.0
Missing System 14 4.5
Total 314 100.0
Source: Data collected from respondents and analysis by SPSS software.
Scientists also monitored the windows and doors of people's homes while studying
the type of house. During the study, most people had doors and windows in their homes.
Of these, 6.7% have one room, 39.2% have two, 38.2% have three, 11.5% have four, and
4.4% have no answer. Of the 300 households, 33.4% of households have toilets and
bathrooms, while 62.1% of households do not have access to toilets.

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Similarly, data on the cleanliness of the people in the above (Table No. 4.5) are also
collected. Their views are taken into account as well as the extent to which they are
keeping their house clean. It covers three areas of study. Of the 300 households, 62.1%
answered household cleanliness as ‘good’, 1.9% answered ‘bad’ and 31.5% answered
‘manageable’.
Table 4.6 : Own language speaking days
Frequency Percent Valid
Percent
Cumulative
Percent
Valid 14 4.5 4.5 4.5
Never 24 7.6 7.6 12.1
Always 264 84.1 84.1 96.2
Occasionally 12 3.8 3.8 100.0
Total 314 100.0 100.0
The scholar, who studied the Didayi tribe, collected personal data and social
information, as well as the cultural data of the tribe. Here, too, the scholar pays attention
to how the people of the Didayi tribe express their language. Three blocks in Malkangiri
district, namely Khairaput, Kudumulugumma and Korukanda blocks in four Gram
panchayats in the area, namely Rasabeda, Kudumuluguma, Nakamamudi and
Paparmetela in 300 villages, were polled. According to the respondents, 7.6% do not
speak their language, 84.1% always speak their own language, while 3.8% sometimes
speak their own language.
Table 4.7 : Wearing days of traditional dress
Frequency Percent
- 14 4.5
Never 12 3.8
Always 33 10.5
Sometimes 114 36.3
Occasionally 141 44.9
Total 300 100
Source: Data collected from 300 respondents.

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According to the data collected in the table (Table No.: 4.7), the time when the
Didayis are wearing their traditional clothes is analysed here. According to data collected
from 300 respondents, 3.8% of people never wear their traditional clothes, 10.5% of the
people always wear their traditional clothes, 36.3% of the people sometimes wear the
traditional clothes and 44.9% of the people wear the traditional clothes during the
festivities. Most people use hilly and isolated areas.
Table 4.8 : Income and expenditure level of Didayi
Range of income No. of respondent Percent (%)
10000-30000
31000-50000
51000-80000
81000-Above
60
135
81
24
19.1
43.0
25.8
7.6
Range of expenditure
10000-30000 31000-50000
51000-80000
204
87
9
65.0
27.7
2.9
Range of monthly saving
100-500 501-1000
1001-Above
162
66
15
51.6
21.0
4.8
Not saving 57 12.6
Source: Data collected from respondents and analysis by SPSS software.
The current scholar collects all the data and also monitors the economic growth of
the Didayi tribe. He analyses the percentage of their annual income, expenses and
deposits. The data above (Table No. 4.8) are provided in full. Here, according to
respondents, 19.1% of people earn between Rs 1,000 and Rs 30,000 a year, while 43.0%
earn Rs 31,000 to Rs 50,000, 25.8% earn Rs 51,000 to Rs 80,000 while 7.6% earn more
than Rs 81,000. Similarly, 65.0% of people spend Rs 10,000 to Rs 30,000 per annum,
while 27.7% spend Rs 31,000 to Rs 50,000, 2.9% spend between Rs 51,000 and Rs
80,000 while 4.4% spend as much as they earn.

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Similarly, 51.6% of people save between Rs 100 and Rs 500 per month, while
21.0% of people save between Rs 501 and Rs 1,000 per month, while 4.8% of people
save only over Rs 1,000 and 12.6% of people never save.

Table 4.9 : Participation in politics of the Didayi tribe
Types of variables Responses Percent of Cases
No. Percent
Participating in voting 156 19.0% 56.9%
Name of the Sarapanch 180 21.9% 65.7%
Name of the MLA 114 13.9% 41.6%
Name of the MP 69 8.4% 25.2%
Name of the CM 169 20.5% 61.7%
Name of the PM 135 16.4% 49.3%
Total 823 100.0% 300.4%
Source: Data collected from respondents and analysis by SPSS software.

Here, political data is collected on 300 families of the Didayi tribe. Of these,
56.9% are voters. Similarly, during the visit to this area, the names of the elected
representatives of their region were asked to know how much they had involved in the
political arena. Of these, 65.7% knew the local sarpanch while 41.6% knew the local
MLA. Similarly, 25.2% of people know the MP, 61.7% of the people know the CM and
49.3% of the people know the PM. 43.1% of people do not participate in politics.
4.5 Testing of hypothesis
The hypothesis taken in chapter-1 is now being analysed by scholar here. His
hypothesis is, ‘There is no significant difference between plain and hill Didayis in
culture, economy, health, education, communication, politics and government
development’. The table below analyses the results to see if the results are valid or
invalid.

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Table 4.10 : Hypothetical result
Variable Plain area
(Percentage in 100 H.H)
Hill area
(Percentage in 100 H.H)
Participation in cultural
programme
85% 97%
Saving money 73% 69%
Visiting health centers 52% 30%
Participate in voting 89% 43%
Literate 65% 40%
Communication 92% 25%
Getting Govt. benefit 73% 52%

According to the data obtained from the respondents here, the statistical results
for the hypothesis test between the plain and hill Didayis are shown by the SPSS software
and shown in the table above. According to statistics, 85% of people in the plains
participate in cultural activities, while 97% of people in the hills. Similarly, 52% of
people in the plains save money, while 30% of hill people save money. While 52% of
the people in the plains are consulted by doctors when they are ill, 30% of the people in
the hills go to the hospital. Similarly, when 89% of the plain people participate in political
voting, 43% of the hill people also participate in political voting. 65% of the people in
the plains are educated, while 40% of the hill people are educated. 92% of the people in
the plains have access to transportation, while 25% of the people in the hills have access
to this. Similarly, 73% of the plain people benefit from the government schemes, while
52% of the hilly people benefit from the schemes provided by the government.
After statistical analysis of all the data taken here, the result is that the opposite of
whatever the hypothesis is taken to be. That is, the opposite of the null hypothesis, which
is called the alternative hypothesis. The result is that there is a significant difference
between plain and hill Didayis in culture, economy, health, education, communication,
politics and government development. This is because of the fact that the data obtained
from the two regions are inconsistent. As a result, the null hypothesis is rejected and the
alternative hypothesis is accepted. So, this is an alternative hypothesis and here there is
a significant difference between plain and hill Didayis in culture, economy, health,
education, communication, politics and government development.

CHAPTER –V
Conclusion

CONCLUSION

5.1 Finding
After reviewing and analysing of many books, journals, newspapers, handbooks,
pdfs, and various web sites about the Didayi tribe by the present scholar spent two months
in the area inhabited by these people and carefully observed them. He also collected
information about them and discussed various issues. The relevant information provided
by him is provided herein. The following information is presented after being collected
and analysed by scholars. According to the data, 50% of the respondents were women,
50% of whom were men and women between the ages of 31 and 40. Similarly, according
to the data on the profession, 30% are day labourers while 13% women are day labourers.
According to the data collected from the respondents, the highest number of people have
completed primary education, but two have completed post-graduation and one has M.
Phil. So far no one from the Didayi tribe has a Ph.D. degree is not finished. Most of the
houses in the plains belong to azbest, while in the hilly areas almost all the houses are all
cottages. But building houses are not found in hilly areas. There are building houses in
the plains and isolated areas. Similarly, in the hills and isolated areas, they speak their
own language more than in the plains, while in the plains they do not speak so much. It
is found that people in the hills and isolated areas observe their cultural traditions better
than those on the plains. According to the data obtained, some festivals are slightly
different. The Nandi festival is celebrated in Oringi village in the plains, while no Didayi
villages are celebrated. According to religious sources, the Didayis of the plains are
converting to Baishnaba, while the people of the hills and isolated areas are converting
to the Mahima religion. Indigenous peoples wear their traditional attire during festivals.
According to the study, people in the hilly areas cultivate more food such as pulses and
oil, while people in isolated areas cultivate spices such as turmeric and ginger, but
cultivate rice, groundnut, and sunflower on the plains. According to the data, the level of
income is slightly higher in the plains, while the savings are almost the same. In the past,
these tribes used to keep their money in a bamboo canal without putting it in the bank,
but now they are taking the help of the bank to save it. Similarly, in many of his cases,
things are changing. These tribes living in the plains are moving towards a more modern
civilization, but the people of the hills and isolated areas are still living as primitive
humans.

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5.2 Suggestion
After visiting the tribal areas of Didayi and reading various books, the scholar
came in contact with him in depth. The two-month field study focused on social, cultural,
geographical, political, and religious movements. There is a lot of similarity between
knowing and researching from him. Of these, the following comments are welcome by
scholars. The scholar is of the opinion that the Didayi tribe is an old and indigenous tribe
and that they cannot easily reconcile with other groups, which has not yet been improved.
The main reason for this is that there is no transportation facility in the place where they
live. So far, no road has been set up. Similarly, hill farming requires modern equipment,
as well as improved seeding. There is no drinking water for the people of the hills to
drink. Although the school was established by the government, its infrastructure is
completely weak. There is no transportation system for such isolated areas, because the
people of the 4 village panchayats here are under water. Very few people participate in
political voting. As it is a hilly region, Naxalite and Maoist movements continue, with
few people voting for their death threats. The government needs to come up with a
solution.
5.3 Limitation of the Study
The study focuses on the socio-cultural development of the Didayi tribe living in
the Kudumulugumma and Khairaput block areas of Malkangiri district. It analyzes only
the extent to which the Didayi tribe has changed in the Kudumulugumma and Khairaput
blocks, and has not included any other tribe or tribe other than the Kudumulugumma and
Khairaput block. The main purpose of this study is to bring to the attention of the people
in the society the extent to which the socio-culture of the Didayi tribe has been slowing
down and improving. As a result, the social, cultural, economic, political and
geographical improvements and changes of the Didayi tribe living in these blocks can be
brought to the forefront of public debate.
5.4 Conclusion
Odisha is a tribal-dominated state, where 62 types of tribal groups have been
identified by the government. Out of Odisha's total population, 22.1% are indigenous. Of
these, 13 are the oldest and most ancient tribes, which the Indian government has
included in particularly vulnerable tribal groups (PVTGs). Similarly, the two most

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underdeveloped tribes in Malkangiri district are Didayi and Bonda. Here scholars have
the opportunity to study the Didayi tribe. This includes the reduction of the population
of the tribe, the disparity in geographical boundaries, the participation of less people in
the political arena, and the gradual disappearance of the culture of the tribe. The
government is working on 12 Micro Projects in 118 blocks for the betterment of the tribes
in Odisha. The Didayi Development Agency was established on October 2, 1968 in the
Kudumulugumaa block for the overall betterment of the Didayi tribe. With a total of 39
Didayis villages, only 37 villages have been included in the overall project through
micro-projects. The current scholar specializes in their social, cultural, political, religious,
economic, educational, health, and special knowledge of their ancient knowledge, methods
of building houses, village councils, farming methods, and religious rituals.
The first chapters above provide a detailed account of the mythical creation of the
Didayis, as well as information on the origins of his language. It is also mentioned here
what Aryan society they are from, who has what language and what language. This tribe
is a part of the Munda community and has become Didai or Didayi. Didayi's meaning
and identity are beautifully described here. The second chapter also discusses the socio-
demographic profile. Here is the exact data of the Didayi population from the time the
country became independent. Between 2010 and 2016, there were a total of 7,650 to 3663
males and a population of 3987 females. Similarly, the total literacy rate is 24.37% while
the literacy rate is 26.20% for men and 23.70% for women. Chapter three focuses on his
social stability and development. Here is the social life of the Didayi is, the method of
making the house, the clan, the various celebrations, the type of marriage, the cultural
biography, the various kinds of festivals, the equipment used, the clothing, the jewellery,
the financial situation, the farming method, the machinery used for farming, the various
means of livelihood. Many issues, such as political life and religious life, are well-
documented by collecting primary and secondary information.
The lifestyles of these tribes are slowly improving and their cultural, population is
changing. With the touch of modernity, they are building themselves up and slowly
losing their cultural traditions. Just as this tribe (kisalo) has given up the habit of making
its own clothes, its cultural festivals, rituals, traditions, etc. are slowly disappearing. They
have completely forgotten the wisdom of making and wearing their own clothes. If the
government had provided the incentive to re-create the garment, the lost technology
would have been restored.

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Photography

PHOTOGRAPHY

(Photo 1): Didayi old woman (Photo 2) An old man from cut-off area

(Photo 3): Marriage of the Didayi Tribe (Photo 4): Maturity cermony

(Photo 5): Wearing traditional ornaments (Photo 6): Women of Gandapada village

Photography
149 | Page

(Photo 7): Ready to plant Salap tree (Photo 8): Didayi woman waiting for sale

(Photo 9): The Didayi family is preparing (Photo10): A Didayi man is ploughing
wild food.

(Photo 11) Village meeting (pain area) (Photo 12) Maa Bhairabi (Goddes)

Jyotiranjan Gudia's M. Phil Dissertation.pdf

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Jyotiranjan Gudia's M. Phil Dissertation.pdf