LANGUAGE IN INDIA

EDUCATION OF THE TRIBAL GIRLS IN ORISSA
A STUDY ON ATTITUDE AND LANGUAGE OF INSTRUCTION
Smita Sinha, Ph.D.

INTRODUCTION

Geographically, Orissa in Eastern India is divided into two parts: the coastal belt near Bay of Bengal, and the hilly regions. Orissa has a total population of 3,68,04,660 according to the census of 2001. The total number of persons in the scheduled tribe population is 81,45,081 (male - 40,66,783, Female - 40,78,298). The tribals are the indigenous auto-ethonous people of the land who occupy the relatively more inaccessible regions of forests and hills. As a result, we find tribes who, for centuries, lived far away from the mainstream in their relatively isolated, inaccessible, less fertile and less agriculturally productive regions of forests, hills and mountains. During the British India period, with the introduction of land rent system, the immigrants, Jagirdars and zamindars (landlords), forced many tribals to pay high rents or to render unlimited amount of forced labour. Such exploitation further forced many tribals to settle in more inaccessible regions of hills, thus isolating themselves from the mainstream.

TRIBES IN ORISSA

There are sixty-two tribal communities speaking various tribal languages as mother tongue in Orissa, as recognized by the Indian Constitution under article 342 of Section 4.

These are

(1) Bagata, (2) Baiga, (3) Banjara, Banjari, (4) Bathudi, (5) Bhattoda, Dhotada, (6) Bhuiya, Bhuyan, (7) Bhumia, (8) Bhumij, (9) Bhunijia, (10) Binjhal, (11) Binjhia, Binjhoa, (12) Biror, (13) Bondo Poraja, (14) Chenchu, (15) Dal, (16) Desua, Bhumij, (17) Dharua, (18) Didayi, (19) Gadaba, (20) Gandia, (21) Ghara, (22) Gond, Gondo, (23) Ho, (24) Holva, (25) Jatapu, (26) Juang, (27) Kandha, Gauda, (28) Kawar, (29) Kharia, Kharian, (30) Kharwar, (31) Khond, Kond, Kandha, Nanguli Kandh - Sitha Kandha, (32) Kisan, (33) Kol, (34) Kolah, Loharas, Kol Lohras, (35) Kolha, (36) Koli, Malhar, (37) Kondadora, (38) Kora, (39) Korua, (40) Kotia, (41) Koya, (42) Kolis, (43) Lodha, (44) Madia, (45) Mahali, (46) Mankidi, (47) Mankirdia, (48)Matya, (49) Mirdhas, (50) Munda, Munda Lohra, Munda Mahalis, (51) Mundari, (52) Omantya, (53) Oraon, (54) Parenga, (55) Paroja, (56) Pentia, (57) Raiuar, (58) Santal, (59) Saora, Savar, Saira, Sahara, (60) Shabar, Lodha, (61) Sounti, and (62) Tharua (Taradutt, 2001).

STATUS OF TRIBAL WOMEN IN ORISSA

The tribal women have a peculiar position and status in the tribal society. In some tribal societies, matrilineal and matriarchal systems exist. Most of the tribal organizations have clearly defined areas of work among the males and the females. Although the work domain assigned to woman is important in terms of sustenance of the family, yet viewed from the value rating of work, they are relatively low in the hierarchy of work domains (superior-inferior domain) (Ambasht 2001).

Tribal women in Indian society have been contributing positively to the local economy by participating actively along with men in the pursuit of economic activities to earn livelihood. In reality, women are seen to do more hard work in the fields than women. They participate in all agricultural operations except ploughing. They work in all sectors of indigenous cottage industries, tribal arts, and production of artifacts.

In other words, they share major responsibilities in the production process. The division of work is heavily loaded against the tribal women, because, in addition to an equal or greater burden in the economic production process, she has to take the sole responsibility of household chores, which is a stupendous task. Child-rearing is also her sole responsibility. Tribal women working in the fields carrying child in the back is a common sight in the tribal areas. Nowhere will one find a tribal man carrying the child on his back while he works on the field. This kind of division of labour places women in a disadvantageous position compared to their non-tribal counterparts.

Among the non-tribals, except in few urban cases, men look after the financial aspects while women look after the household aspect and remain under the control of men. In the market place, tribal women are seen as vendors as well as buyers especially in the weekly market, a scene normally not found in non-tribal communities. The tribal woman has the freedom to choose her husband and often dates with boys without any restriction. Premarital sex is also prevalent in some community. This arrangement is conspicuous by its absence in non-tribal counterparts. Whereas her parents, due to the dowry system followed in marriage, consider the non-tribal girl as an economic liability, the tribal girl is considered as an economic asset. The concept of 'bride price' justifies this. A tribal groom has to pay bride price to the bride's father on marriage for the economic loss the father is going to face.

AIM AND OBJECTIVES OF THE PRESENT STUDY

In spite of the tribal woman's freedom to chose her groom, free access to market place, and relative egalitarianism in their relations with men, the rate of enrollment in primary or secondary schools and dropout rates are alarmingly high. The enrollment at the University is almost nil. This paper aims to find out if there is any gender discrimination in tribal education. If yes, why it is directed only towards education? I hypothesize that, apart from reasons such as the language policy and faulty education system, the tribal women are also burdened with work in the fields and homes, and this last condition is mainly responsible for their low rate of education.

SAMPLES

The tribal girls between the age 11-14 years from various tribal villages, their parents and teachers in the tribal schools of various tribal areas are selected randomly as samples. All the tribals are agricultural farmers and only twenty five percent of the teachers are tribals.

TEST / TOOLS AND MEASURES - OBSERVATION AND INTERVIEW

This study is based on visit to various tribal areas and interviewing of the tribal girls, their parents and teachers. The interviews are recorded with the help of tape recorders and then were analysed to draw conclusions and suggestions.

Acccording to Indian Child: A Profile 2002 published by Department of women and child Development, Ministry of HRD.

Enrolled scheduled tribe school going population (1999-2000) in Orissa are as follows.

Enrolled ratio scheduled tribe (1999-2000) in Orissa (%) are as follows

The above data shows that among the 6-11 years enrolled, the tribal female ratio in percentage is 69.83, and that among the 11-14 years, the ratio drops down to 32.84 percent. This clearly gives the disadvantageous position of the tribal girls (11-14 years) in education.

During the interviews, the respondents (tribal girls and parents) were asked questions about their views on education. They were asked to give their thinking as to whether (i) education is needed for better living, (ii) whether they want to move out to the city in search of better economic conditions and comforts, (iii) whether they are contented in their present style of living, since apart from poverty, many die due to uncared medical attention and unhygienic conditions, (iv) whether their traditional system of education, popularly known as 'youth dormitory' where young boys and girls get training together or separately, for their roles in adult life, but do not provide any kind of literacy skills, are preferable to modern systems of education, (v) Whether girls should be educated, (vi) whether girls should go to offices and work, (vii) whether the present practice of 'bride price be stopped,' (ix) what do they think of the teachers and their attitudes, and (x) whether they find the present curriculum sufficient.

The teachers were also interviewed. Unfortunately, the non-tribal teachers do not go to their schools. They stay in the city and come to get their salary once in a month, as they know after a few years they will be transferred. Among the tribal teachers, all were Santals, who are more progressive in their thought. Out of the forty recruited teachers in these schools that I visited, only three tribal teachers were present on the day of the interview. They were asked questioned like

(i) What are the causes of the low rate of attendance in the schools specially among girls?
(ii) Whether they like to teach in the tribal school?
(iii) Whether they feel tribals need education?
(iv) Whether the infrastructure provided are sufficient,
(v) Whether increase in the amount of scholarship and incentives by the government will attract more tribal girls to study,
(vi) Whether they find the language of the dominant majority of the state difficult to comprehend and learn,
(vii) Whether the language used in school as medium of instruction is the reason for dropout,
(viii) Whether they should be taught in home language initially to create motivation,
(ix) Whether the present syllabus is satisfying,
(x) Will they students develop positive attitude to education if sufficient study materials are supplied to them..

RESULTS

Almost 97% of the tribal girls and their parents felt

1. Tribals are the gifts of their god. It is their god who wanted them to stay in isolated places and lead an isolated life happily. They are content about the way they live.
2. There is no need for the girls to go to school and waste their time. In fact, girls are needed for home and field. Hence, they have no time for studies. Even if school scheduke is changed to evening hours, they cannot come to school as they have to do house work.
3. City people are crooks who constantly exploit them. Hence they want to be away from them.
4. The youth dormitories are practical in the sense that they teach how to live in adult life, unlike modern education, which is only theoretical.
5. The boys may get education and work in offices and become officers but not the girls. So, if they have a choice, they will send their sons to get educated ,but not their daughters.
6. The teachers are rude and look down upon the tribal children as uncivilized people. This also causes a wide gap in teacher-student relationships.
7. The school language and teaching curriculum are not favorable to the tribal girls.
8. If they are taught in mother tongue, may be some girls will go to schools.
9. The traditional system of 'bride price' should not be abolished.
10. After all, a girl child is a blessing to tribal parents.

THE FINDINGS OF THE INTERVIEW HELD WITH THE TEACHERS

All the tribal teachers felt -

1. Tribal people are uncivilized, unaware of the value of education.
2. The non-tribal teachers do not come to schools and teach, and they are rude whenever they come to their school.
3. The school languages, that is, Oriya, English, Hindi / Sanskrit, are difficult to learn for the tribals, who speak different tribal languages at home.
4. There is no proper environment to study at home.
5. Tribal girls cannot go to the hostels as they are needed at home and field.
6. Although government has many programmes to uplift the tribals, due to various other factors, they are not implemented.
7. If the course is taught in mother tongue, some girls may study.
8. If the school timings are changed to evening and the school holidays and dates for the examinations are changed to suit the local situations (during times there is no sowing, harvesting, etc.), may be, some more girls would join schools.
9. Moreover, massive awareness of the programmes should be implemented.

CONCLUSIONS AND SUGGESTIONS

The study revealed that the tribal girl child is viewed as a security and asset to the family, and so, the parents do not allow the girls to study. Although the tribal boys are also not given adequate opportunities, comparable to those available to boys in the plains, they are still given a choice in the tribal society. The parents would like to give their sons better education. If the school language is changed into mother tongue and the syllabus is in tune with tribal culture, such as stories of tribal heroes who fought for India's freedom struggle are included, or modes such as story telling, showing video films, etc., are added, it will generate more interest for the pursuit of education. The tribal teachers who understand the tribal language and culture must be posted in tribal schools. They should be given incentives to try to generate motivation among tribal girls and their families about the value of education, especially girls' education. The government must organize mass awareness programmes. The teachers and government must try to encourage gender equitable values and the role of men in household activities may be encouraged and taught as part of the curriculum as well so that the boys and men also share the household activities and the tribal girls get time for studies.

REFERENCES

1. Singh, B. (1973). Tribal Development in the fifth plan - some political and administrative aspects. In Adivasi, Vol. XIV-1973, 3-3 Jan. 73.

2. Taradutta, D. (2001). Tribal development in India (Orissa). New Delhi: Gyan Publishing House.

3. Ambasht, N.K. (2001). Tribal education: Problems and Issues. Delhi: Ventakesh Prakashan.

4. The Indian Child: A Profile - 2002. Department of Women and Child Development, Ministry of HRD.

5. Census of India, 2001.www.census-india map.net.

6. www.education.nic.in

This is the modified version of the paper entitled "Tribal Girl's Education in Orissa," presented in the 9th European Congress of Psychology, Granada, Spain, July 2005.

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