International Journal of Multidisciplinary Research and Development

International Journal of Multidisciplinary Research and Development

Tribes in Uttarakhand: Status and diversity

Abstract
Tribes of Uttarakhand mainly comprise five major groups namely Jaunsari tribe, Tharu tribe, Raji tribe, Buksa tribe and Bhotiyas.
In terms of population Jaunsari tribe is the largest tribal group of the state. Tribes of Uttarakhand represent the ethnic groups
residing in the state. Every district of Uttarakhand has more or less a moderate percentage of tribal population. In the state of
Uttarakhand, the main concentration of tribal population is in the rural areas. As per records, around 94.50 percent of total tribal
population resides in rural areas and the remaining percentage of tribal population lives in urban centers. It is said that officially
Uttarakhand is the home of around five tribes. These tribes of Uttarakhand have been scheduled in the Constitution of India.
Historical records suggest that the tribes of Uttarakhand are earliest settlers of this region of North India. In the past, their main
concentrations were confined to remote hilly and forested areas. The tribes of Uttarakhand have retained their age old traditional
ways of living. They represent the distinctive culture and traits of a primitive life. Their traditional norms and socio-cultural
practices determine their ethnicity. Officially Uttarakhand is home to as many as five tribes which have been scheduled in the
Constitution of India, more than four decades back in 1967. I have often wondered at the bewildering diversity one witnesses in the
habitat, population, ethnicity, socio- cultural norms and practices, modes of livelihoods, languages and dialects and their
interactions both with each other and the rest of the inhabitants in their neighborhoods.

Keywords: Uttarakhand, Tribes, livelihoods, ethnicity, language, diversity, socio-cultural practices

1. Introduction Himalayas, at the other. The Jads and the so-called Bhotias,
The Scheduled Tribes (STs) are official designations given to geographically what was once called ‘Bhot’ in British official
various groups of historically disadvantaged indigenous documents, and from which they seemingly drew their
people in India. The terms are recognized in the Constitution present nomenclature. Bhot, the land along the Kali in the
of India and the various groups are designated in one or other east, and the triangular shaped land stradding the High
of the categories. During the period of British rule in the Himalayas has since time immemorial occupied by the
Indian subcontinent, they were known as the Depressed various ethnic communities, today jointly known as the
Classes. In modern literature, Scheduled Tribes is used as an ‘Bhotias’. The appellation Bhotias is a misnomer and not
official term for Adivasis. The Scheduled Tribes comprise liked by the various communities to whom is a applied is a
about 8.6 percent, respectively, of India's population well known fact and an attempt which made by the Ministry
(according to the 2011 census). and the Constitution of Home Affairs (SC&BCD Division) around late seventies
(Scheduled Tribes) Order, 1950 lists 744 tribes across 22 was later dropped as it was feared that such a move might
states in its First Schedule. Since independence, the open a Pandora’s box and frustrate the main objective. It
Scheduled Castes and Scheduled Tribes were might be noticed, however, that, the various communities
given Reservation status, guaranteeing political presently covered under the rubric of ‘Bhotia’ have indeed
representation. The Constitution lays down the general suffered being addressed mistakenly purely on account of
principles of affirmative action for SCs and STs. Officially their habitat, viz was called ‘Bhot’ by the early British
Uttarakhand is home to as many as five tribes which have administrators.
been scheduled in the Constitution of India, more than four Tribes of Uttarakhand represent the ethnic groups residing in
decades back in 1967. I have often wondered at the the state. Every district of Uttarakhand has more or less a
bewildering diversity one witnesses in the habitat, population, moderate percentage of tribal population. In the state of
ethnicity, socio-cultural norms and practices, modes of Uttarakhand, the main concentration of tribal population is in
livelihoods, languages and dialects and their interactions both the rural areas. As per records, around 94.50 percent of total
with each other and the rest of the inhabitants in their tribal population resides in rural areas and the remaining
neighborhoods. Lest I am mistaken, or misread, led me hasten percentage of tribal population lives in urban centres. It is
to add, that this is precisely the trait which reinforces their so- said that officially Uttarakhand is the home of around five
called ‘tribal’ characteristics and potential of survival, not in tribes. These tribes of Uttarakhand have been scheduled in the
the Darwinian sense! of the last, they are arguably the fittest, Constitution of India. Historical records suggest that the tribes
of the homo sapiens inhabiting these parts of our country. of Uttarakhand are earliest settlers of this region of North
The Jaunsaris, are the only ST Community which occupy the India. In the past, their main concentrations were confined to
mid ground between the Turai –Bhabar, on the one hand, and remote hilly and forested areas. The tribes of Uttarakhand
the High Himalayas, at the other. The Jads and the High have retained their age old traditional ways of living. They
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represent the distinctive culture and traits of a primitive life. 1950 and The Constitution (Scheduled Tribes) Order, 1950,
Jaunsari is the largest tribal group in terms of population. But respectively.
in terms of literacy rate the Bhotiyas stand first followed by
Jaunsari tribe, Tharu tribe, Buksa tribe and Raji tribe. It is 1.2 Modes of Livelihoods
believed that numerically Uttarakhand has only 0.16 percent No criterion of diversity amongst the tribal groups of
of the total tribal population of India. Tribes of Uttarakhand Uttarakhand surpasses what is reflected by the modes of
are found in almost all parts of the state. They lead the livelihood followed by them. From pure pristine living off-
agrarian-pastoral way of life. Some are traders and migrate to the-forests, followed by the Ban Rajis, in the Saryu-Kali
distant places for earning a livelihood. Jaunsari tribe is the region, on the one extreme to the yearly ‘transportation of
largest tribal group of Uttarakhand with more than 38.78 goods’ on the small-backs of goats and sheep, over the most
percent of the total population. The entire population of the difficult passes of High Himalayas, says it all. While the ups
state is scattered throughout the state with over 356 villages. and downs of the ‘trade through the land routes’ have been
Second largest tribal group of the state is theTharu tribe. It extensively recorded in the Annual Reports of the British and
accounts for around 32.50 percent of the total population of post independence period, amazing exchanges of the
the state. They are scattered over 141 villages. Further, surpluses of India with the surpluses of the western Tibet,
Bhotiyas also constitute a considerable portion of the state's have been recorded in various Revenue Assessment reports,
total population. They are mostly found in Almora the agrarian modes of livelihoods, of the tribes like Jaunsaris
district, Chamoli district, Pithoragarh district and Uttarkashi and Tharus are part of the mainland district reports. Land-
district of the state. That are scattered over 291 villages. based livelihoods suffered the onslaught of clearings of
Next prominent tribal group of Uttarakhand is Buksa tribe. forests and dispossession of Tharus, mostly through the
This tribal group constitutes around 13.67 percent of the total background of their relative backwardness and absence of any
population. They are spread over 173 villages of mainly back-up to their exclusive dependence on land and forests.
Nainital and Dehradun district However, the main Forest clearings and reservation of forest tracts for the so-
concentration of the Buksa tribe is found in Gadarpur, called public goods resulted in their deep economic distress,
Ramnagar, Bajpur and Kashipur regions. Lastly, Raji tribe is first leading to the inclusion as a Scheduled Castes, at one
the smallest tribal group of Uttarakhand. This tribal group stage, and on their protests, later as a Scheduled Tribe of UP.
constitutes around 0.27 percent of the total tribal population Their exclusive dependence on land and forests is reflected in
of the state. They are mostly confined in eight villages. their highly developed skills in handicrafts / craftsmanship,
angling and of late, agriculture. Monopoly of ‘transportation’
1.1 Status and ownership of the mode of transportation, viz. goats and
Since the 1850s these communities were loosely referred to as sheep, over a unique land route negotiating various High
Depressed Classes, with the Scheduled Tribes also being Himalayan passes, as also the long acquaintance with the
known as Adivasi ("original inhabitants"). The early 20th communities inhabiting the trans-Himalayan villages,
century saw a flurry of activity in the Raj assessing the remained the major source of livelihood for the main ethnic
feasibility of responsible self-government for India. groups called the Bhotias and their support groups, who
The Morley–Minto Reforms Report, Montagu–Chelmsford constituted the minority ethnic groups amongst them. Even
Reforms Report and theSimon Commission were several amongst the Bhotias there existed two major sub-groups, the
initiatives in this context. A highly contested issue in the ones who engaged themselves in this trade and those who did
proposed reforms was the reservation of seats for not practice trade, but were classified as the ‘agriculturist’,
representation of the Depressed Classes in provincial and the static and agrarian tribal groups, e.g. the Tolchas in the
central legislatures. In 1935, Parliament passed Niti valley and the Barpatias and others in the Johar valley.
the Government of India Act 1935, designed to give Indian This so –called lucrative trade with Tibet was, as is well
provinces greater self-rule and set up a national federal documented, a trade of sufferance i.e. if permitted by the
structure. The reservation of seats for the Depressed Classes government across the Himalayas. Opening of the Himalayas,
was incorporated into the act, which came into force in 1937. especially after nearly four decades of British rule, say in post
The Act introduced the term "Scheduled Castes", defining the 1860s, on one hand the quantum and quality of this trans
group as "such castes, races or tribes or parts of groups within Himalayan transactions started evening up, being skewed in
castes, races or tribes, which appear to His Majesty in Council favor of the Johar route, and this also resulted in the Bhotias
to correspond to the classes of persons formerly known as the purchasing land in the southern pagans, thus gaining agrarian
'Depressed Classes', as His Majesty in Council may taste in livelihood. The nature of trade also indebted a large
prefer". This discretionary definition was clarified in The segment of the Bhotia traders and improvement in
Government of India (Scheduled Castes) Order, 1936, which communication facilities also broad-banded the range of
contained a list (or Schedule) of castes throughout the British- commodities. Jaunsaris have always been agriculturists par
administered provinces. excellence, at least in the context of mountain agriculture. It
After independence the Constituent Assembly continued the has been little appreciated how advanced the Jaunsari tribal
prevailing definition of Scheduled Castes and Tribes, giving communities have been at agriculture and allied sectors like
(via articles 341 and 342) the president of India and governors animal husbandry. Jaunsaris, their socio-cultural traditions,
of the states a mandate to compile a full listing of castes and truly reflect their exclusive dependence on agriculture. They
tribes (with the power to edit it later, as required). The have, of course, also embraced services as a major source of
complete list of castes and tribes was made via two livelihood, after their inclusion as one of the five Scheduled
orders: The Constitution (Scheduled Castes) Order, tribes in 1967. A whole range of woolen –products, produced
almost in every house-hold and the skill being passed on from
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generation to generation, became yet another source of executed, the problem of dispossession of Tharu lands in
livelihood in the Bhotia villages, especially those located in Udham Singh Nagar remains, a problem, a veritable thorn in
the higher reaches. Imported wool from Tibet contributed the neck of any Government of the day. Consolidation of
significantly to sustaining and constantly improving this line landholdings in the Kumaon Turai, a rapid land reform
of livelihood. The range of wool –quality used, ranged from a process, has remained stalled for the same reason. Taken
very coarse Belchi end-cuttings to the finest, in the shape of together the dispossession and legal restoration of Tharu tribal
pushmina wool. Further, it made every member of the Bhotia land continues to remain a major political cum administrative
tribal community, male and female, young and old, engaged problem of Uttarakhand Government. Tharus, have now
in one economic activity or the other. This kind of division of become politically very strong and now it is up to their
labour, sharing of labour, ensured not only the maximum educated youth, to take the Tharu community forward. I was
deployment of human man-power, but also in skilling of both very happy to see a very impressive Tharu Vikas Bhawan at
men and women in wool-based handicrafts, from sheep- Khatima, during my recent visit to the place. Ban Rajis, are
rearing through to value addition to wool so produced locally the other PTG, very small in number, spread over a few
or imported from Tibet. This broad-based and near universal villages along the Kali and Gori confluence. They do now
existence of a skill, wool production to spinning, combing, have a political representation in the State Assembly, thanks
carding, weaving was no small help, to hundreds of families to an ironic twist of political reservation tangle for the
during the worst economic distress period, i.e. 1959-1970s. Scheduled Tribes of Pithoragarh. Post 2012, when the fourth
For the Tharus and Buxas the various measures taken by way Assembly ST seat vanishes, the Ban Rajis stare back at their
of protecting the environment, ever stricter forest enactments, past situation. They also seem to lack an enlightened
brought in untold miseries, while the various land reform leadership from their own ranks, the only remedy for tribal
measures, like consolidation of holdings etc mostly remained populations’ march towards development. The Jaunsaris, are
on paper. However, various positive affirmative action’s the only ST community which occupy the midground
meant for the Scheduled Tribe, in the field of education, between the Turai-Bhabar, on the one hand, and the High
poverty alleviation; Tribal Sub-plan came handy and opening Himalayas, at the other. The Jads and the so-called Bhotias,
of the Tharu dominant areas have allowed them improving occupy geographically what was once called ‘Bhot’ in British
their economic condition. Ban Rajis and the Buxas, besides official documents, and from which they seemingly drew
being the PTG, are as much monochromatic in their range of their present nomenclature. Bhot, the land along the Kali in
livelihoods as has been the case of their socio-cultural the east, and the triangular shaped land straddling the High
customs and practices. There is a clearly a nexus between the Himalayas has since time immemorial occupied by the
two. various ethnic communities, today jointly known as the
‘Bhotias’.
1.3 Habits
They are, as it were, omnipresent. The Buxas, who along with 1.4 Socio-Cultural Norms and Practices
the Tharus, populated the thick malarial forests of Turai Socio-cultural practices and norms are obviously a factor of
Bhabar, suffered the brunt of ‘development’, right from the ‘ethnicity’, physical and socio-cultural habitat past and
East India Company days, and they continue to be desolated present mode of living of the tribal community under
and dispossessed of their habitat almost two hundred years consideration. Ethnic back ground relates to the past history
later, now at the hands of the Uttarakhandis, including of evolution of the tribe and its subsequent journey through
ironically the other well-to-do tribals. What a pity. Next to the various geographical regions and its most abiding current
Ban Rajis, I think, it is the Buxas who deserve the top most traits often betray those experiences. On one extreme we have
attention of our Government. Their human development the most populous Tharus who believe in their migrations
indices are the worst and it is no wonder that the Government from the mainland of west-central India and subsequent
of India have included them as one of Primitive Tribes Group mixture with the Indo-Nepal Turais, as they inhabit most of
(PTG), as their population is diminishing very fast. Two the Indo–Tibetan Turai, right from Tanakpur Khatima to the
distinct memories of my close encounter with them persists. belt moving eastward; their stretched period of Holi
First, when I visited one of their villages, majority of them celebrations recall those associations. On the other extreme
could not suggest any development suggestion which could are the various ethnic sub-groups put under the common
help them except to say that all they need is some kind of rubric ‘Bhotia’, with most of their past associations stretching
daily wage employment. Next, a village barely 15 kms away the regions beyond the High Himalayan passes, moulded and
from Dehradun, consisting of Muslims and Buxa families, shaped by their common practice of transhumance and trans
with a “illiteracy”, not literacy, rate of more than 95 percent. Himalayan trade. Quite distinct from the Huniyas or the
Tharus, co-inhabitants of the Turai-Bhabar jungle tracts of Tibetans inhabiting the Satluj river-shed, the various ethnic
yore, fell victim to their backwardness during the early days minorities got forged, quite strongly so, by the harshest of
of the clearnings and opening of the Turai jungles, eastward climates humans could ever conceive of surmounting and
march by the enterprising Sikh farmers from the neighbouring surviving, their diversity is an eloquent testimony of social
Punjab, exploitation by some well to do class of UP feudal harmonization and social engineering. Several socio-cultural
castes, retired ex-servicemen belonging to Almora and Naini norms, observed in the various valleys (Ghatas) of Kumaon-
Tal districts; and not the least to their own unfortunate habit Garhwal ‘Bhot’, indeed are indicative of their hoary
of consuming spirits, an associated evil of backwardness, associations, dating back to the pre-Buddhist period of
often touted and as a typical ‘tribal trait’( strongly contested western Tibet, or migrations from the erstwhile principalities
by many today ). Most of the land so lost physically, though or Kumaon-Garhwal or Western Nepal. Many past and
not legally, as no mutation post-1967, could be legally current social practices and norms are an admixture of the
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social customs and practices of the communities they came in drawn from Hindi, Tibetan, Nepali, English and even Urdu.
contact with during their course of their existence through Modern writers have also brought to notice that the Badi
times. However, their most abiding socio-cultural customs Mirasi and Natbhan consist of one sub-group of Kumaon-
and practices are, interestingly enough, their very own, not Garhwal, who practiced dancing and singing and moved with
finding parallels in the regions which lie to their north or the the Joharis spoke a language which was again distinct from
south. These customs and social norms have evolved Kumaoni, Tibetan, Darmi-Byansi or even Rangkas!
gradually and locally, compelled and driven by the harsh and Interesting and extremely valuable linguistic insights have
remote habitats they were destined to inhabit and the mode of recently been added with the publication of ‘Rung-Lwu’ or
livelihood they were driven to assume for their very survival, the dialect of Rung. Rung-Lwu, categorized under the Tibeto
over a period of a few generations. The socio-cultural - Burmese family and a sub-group of Kirati is said to be used
practices of the second most populated tribal community, the in both sides of the Himalayas, has a very rich literature and
Jaunsaris, are truly reflective of the kaleidoscopic heritage of as it has no script it is a spoken language. A Dictionary of
the region, the Jaunsar-Bawur. The strongest of community ‘Rung-Lwu’ (as spoken in Darma paragana, has words in
led social practice and customary management, the Khat, has ‘Darma Lwu’ which have been explained in Hindi, with their
not only no parallel in the entire Uttarakhand, but has synonyms in ‘Vyankho Lwu’ or Byansi and ‘Bamba Lwu’ or
survived the evolution of a so-called modern panchayati raj. Chaudansi dialect. Even a single language ‘Rung Lwu’, with
Many a social practices, gradually losing ground, like the its three streamsof ‘Darma Lwu’, ‘Vyankho Lwu’ and
joint –family system, polyandry hark back to the only historic ‘Bamba Lwu’ underscores both the richness and diversity of
period of our ancient history, the Mahabharat period. More the linguistic spectrum displayed in extremely small pockets
importantly these practices are either present or were present of tribal valleys. Similar detailed studies on the languages and
in most of the mountainous communities, making tremendous dialects of Jaunsaris, Buxas, Ban Rajis one day, by some
economic sense in agriculturally deficient mountain regions. scholar from amongst these tribals groups, are bound to
Culturally speaking studies have established that the Jaunsari further enrich the already spectacular rainbow we have of the
culture truly represents the entire religious spectrum through tribal dialects and languages. It goes without saying that this
which western India passed through. The Buxas, the Jads and diversity has survived to the present times because of the
the Ban Rajis appear to posses the minimal socio-cultural relative inaccessibility of the various regions, which protected
diversity witnessed in any tribal group. It is however, hoped these dialects and languages. And as these languages and
that the two ‘vanishing’ tribal groups of Ban Rajis and Buxas, dialects preserve the origins and subsequent interactions with
will soon have individuals from amongst their communities other groups with whom these tribal groups came into
who will be in a position to share whatever diversity exists in contact, the need to take immediate steps to document and
these two groups. Nevertheless even this feature of their near preserve these diverse remains becomes as important as the
monochromatic ‘diversity’ highlights and underscore the need to retain and restore these tribal communities back to the
amazing diversity displayed by the five tribal groups of their pristine good –health. The bewildering diversity
Uttarakhand. amongst the tribal groups of Uttarakhand is a heritage which
has to be preserved at any cost and this is best done by the
1.5 Languages enlightened people emerging from amongst these groups.
To any outsider the languages and dialects used by the Tribal groups must nurture their conscientious leaders and
various tribal groups represent the most distinguishing and they must promote the Gen Next to take over this onerous
obvious characteristic of their amazing diversity. It is more responsibility. There is no other alternative.
intense in close quarters as we move upwards and the
geographical divide heightens this diversity, both horizontally 2. Conclusion
and vertically. After the first Linguistic Survey of India, In Uttarakhand, there is sizeable population of tribals and the
completed by Dr. G.A. Grierson in 1905, it is only now after scheduled tribes. Here are Buxas, Bhotias, Tharus Jaunsaries
more than a century that we have authoritative insights into and Rajis. These are spread over all the districts of
the tribal languages and dialects. Charles A. Sherring in 1907, Uttaranchal, but their major concentrations (94% population)
drawing parallely from Dr. Grierson’s Survey provide are in district Udham Singh Nagar, Nainital and Dehradun.
addition inputs on the Rangkas or Saukiya Khun (614), (Srivastava et al. 1997). There are different views about their
Byansi (1585), Chaudansi (1485), Darmiya (1781) and Bhotia origin and history. One view about their history is that they
or Huniya (820). Sherring’s account of 1907, differentiating misgrated form Rajasthan during prosecution of and settled in
the dialect of the Jethra’s of Goriphat and Malla Danpur, Tarai areas. There is another view that Buxas come from
Tolchas of Niti-Mana, Marchas and Rawats of Johar were Monogolid stock and have nothing in common with people of
kept in one group whereas Darma-Byans and Chaudans were up or Rajasthan. In appearance they are dwarf in stature, their
categorized in the second group. Rangkhas or Saukiya Khun face is very broad across the cheeks and their nose is
was used in Goriphat and some parts of Malla Johar. Writers depressed. Their eyes are small, the openings of eyelids being
have pointed out that Harkot of Goriphat, Namik of Talla narrow linear and horizontal. The features of women are
Johar, Khaljhuni, Harkot, Kilpara and people inhabiting similar to horizontal those of men but they are more shapely.
Chura gaon, were also found to speak a dialect different from The complexion of both men and women is wheatish to dark
the one used by the Barpatias, the aborigines of Goriphat. wheatish.The religious belief of Buxas are basically Hindu.
Even by 1907 the Tolchs-Marchas of Garhwal and Rawats of Uttarakhand is a state with tremendous traditional and cultural
Johar had forgotten their original language and used simple values. Apart of this it has also the strategic importance too.
Pahari. It has also been noticed that even the current Johari Tribal people suffer predominantly from the phenomenon of
dialect has clear impact of Kumaoni and it includes words poverty induced migration, also known as forced migration.
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2. Anonymous. Census Report. GOI New Delhi. 2001.
3. Das JC. From trade to agriculture: a case study to Bhotias
of Pithoragarh. In: Singh, K.S. (ed.), Economics of the
Trines and their Transformation, Concept Publishing
Company, New Delhi. 1982, 208-215.
4. Pangtey YPS, Samant SS, Rawat GS. Ethnobotanical
notes on Bhotia of Kumaun! Himalaya. Indian J.
Forestry. 1989; 12(2):191-196.
5. Samant SS, Dhar U, Rowel RS. Biodiversity status of a
protected area in West Himalaya: Ascot. 1998.
6. Rawat PS. Migration and Structural Change: A Study of
Rural Society in Garhwal Himalaya. Sanita Book House,
Delhi. 1993, 101.
7. Tiwari SC. The Rajis (Royal world men of the forests) of
Askote District Almora, U.P.,in “Vanyajati. 1953;
1(3):52-58.
8. Trial GW. Statistical Report on the Bhotia Mahals of
kumaon, Asiatic Research. 1832; 17:1-50.

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