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MPYE-012: Tribal Philosophy

MPYE-012: Tribal Philosophy

IGNOU Solved Assignment Solution for 2022-23

If you are looking for MPYE-012 IGNOU Solved Assignment solution for the subject Tribal Philosophy, you have come to the right place. MPYE-012 solution on this page applies to 2022-23 session students studying in MAPY courses of IGNOU.

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Assignment Code: MPYE-012/TMA/2022-23

Course Code: MPYE-012

Assignment Name: Tribal Philosophy

Year: 2022-2023

Verification Status: Verified by Professor

 

Note:

i) Give answer of all five questions.

ii) All five questions carry equal marks.

iii) The answer of questions no. 1 and 2 should be in about 500 words.

 

1. Define Tribe. Describe some features of Tribal World views. 20

Ans) In India, a sizable portion of the population is tribal. A portion of the tribal population—about 27 percent of India's population, of which 8 percent are tribal and the rest belong to other castes—has assimilated into mainstream society and cannot therefore be considered to be tribal. India's tribal population is the second largest in the world, after Africa. India has 77 million tribal people, or 8% of the country's total population. 12 percent of these people are from the Northeast, 7 percent are from Southern states, and 81 percent are from the Central zone. In this chapter, we first discuss the traits of Indian tribes before moving on to examine some facets of their worldview. The tribe lives in and stays within a specific and typical topography. A tribe's members are conscious of their shared unity. A tribe's members all speak the same language. We will then observe that interconnectedness is their fundamental philosophy. Finally, we discuss the need to right the wrongs done to them. We can comprehend a tribe's worldview once we have a general understanding of how they live. The following are some noteworthy aspects of tribal peoples' worldviews:

 

Close Attachment to Ancestral Territory

Each and every member of the tribe feels a strong connection to the area where they have lived. In fact, some tribes have not yet attained civilization, and when disturbed and forced to leave their ancestral lands, they become fierce and occasionally even kill (Kumar 2010).

 

Close to Natural Resources

In India's forests, the majority of the tribal people reside in regions with abundant natural resources. These resources include things like manganese, precious and semi-precious stones, and iron ore. These factors make it a hotspot for all mining companies, who attempt to make numerous mines in these areas but are opposed by the local tribes and organisations that support them.

 

Self-identification and Identification by Others as Member of Distinct Cultural Group

This is true because many tribal people have their own languages and cultures that are very distinct from those of other racial and ethnic groups in the population.


Indigenous Language

The tribal people's own language is another distinguishing feature. Each tribal group speaks its own language, which further distinguishes them from other sizable populations groups. In reality, there are some tribal groups with only a few hundred members who nonetheless speak their own language.

 

Presence of Customary, Social and Political Institutions

They do have their own social and political institutions and live a life that is filled with rituals and other traditions, despite the numerous issues.

 

Vulnerability to Severe Dislocation, Disruption and Exploitation

Due to the caste system in India and the isolation they experience, the tribal population is extremely vulnerable to all of the aforementioned issues and is therefore more likely to cede their land to mining companies (Kumar 2010).

 

Or

 

Write an essay on the moral issues involved in the idea of development and migration? 20

Ans)

 

2. “Do I like my neighbour?” Discuss the social and moral implications of this statement of a tribal man in Kalahari of South Africa in response of a question asked by a reporter (According to the story that comes in Sacred Tribal Values). 20

Ans)

 

Or

 

a) Tribal identity

Ans) One's identity is made up of a variety of elements, including race, ethnicity, gender, religion, culture, caste, and social class. The different categories that one can fit into are defined by these elements. Ram Dayal Munda, John Lakra, Agapit Tirkey, Boniface Tirkey, and Virginius Xaxa, to name a few tribal anthropologists and thinkers, have defined the identity of Adivasis in various aspects of their way of life. Here, we provide a summary of the concepts and elements that constitute tribal identity:

 

First, Geographical Territory

This refers to the geographical and territorial component of tribal identity, which is expressed in the catchphrase "Jal-Jungle-Zamin" (water-forest-land symbiosis). In terms of tribal identity, Jal, Jungle, and Zamin are essential. They play a crucial role in establishing and defining their identity. They are more to them than just raw materials. It serves as the centre of their entire world and means of support. The three combines into one. One cannot exist without the other. Land is the most significant of the three because it is the focal point of their entire existence.

 

Second, Social Organization

Egalitarianism is a feature of tribal social organisation in general. The sahiyaro and madait concept still governs tribal people in the villages. These terms denote "friends" and "assistance." The residents of the village are close friends. In their joys and sorrows, they stand in solidarity with one another and the entire village. Each family demonstrates its solidarity with the other during times of need by ploughing the fields, planting seeds, transplanting plants, and harvesting.

 

Third, Economic Organization

Tribals' economic organisation demonstrates a tremendous collective that is absent from other communities. Tribal people value social responsibility and cooperation over an individualistic approach to their economic endeavours. Instead of hoarding, they have a mutual sharing orientation.

 

b) Tribal Art. 10+10= 20

Ans) Indian art as a whole includes folk and tribal art. It has been changing for a very long time. They have developed in step with traditional art. Tribal and folk art are created by people from various social classes and have a regional flavour. These are works of visual art, such as paintings, that show their way of life, traditions, and culture. They are the ones who are close to nature, and this is a local phenomenon. They hold a set of beliefs that allow them to view the world in their own unique ways, and this influences even their artistic creations. Puranic deities and legends are frequently adapted for modern audiences (Smith 2006).

 

Tribal and folk art often depicts fairs, festivals, local deities, and fantastical subjects. This region, which has a mystic aura, cannot be eliminated from Indian art. The nomadic way of life is a crucial component of tribal and folk art. Another excellent example of Indian tribal art is the pithora paintings created by the Rathwa, Bhilals, and Nayka tribes of Gujarat and Madhya Pradesh. The joy and celebration of the neighbourhood are depicted in these paintings. Themes of daily life are featured in tribal paintings from Orissa, which were once used as home decor but are now produced commercially on raw silk fabric.

 

3. Answer any two questions in about 250 words each. 2*10= 10

 

a) Write a note on tribal idea of religion. 10

Ans)

 

b) Write a note on the tribal idea of God and worship. 10

Ans)

 

c) Write a note on the idea of birth and initiation in Santal Tribe. 10

Ans) Essentially, there are four key stages in a human life: birth, initiation, marriage, and death. On these occasions, the Santals hold very special rites and ceremonies. Their lives are marked by all of these different stages of transition, and they give these events significance by engaging in a variety of symbolic activities. These rites of passage hold religious significance for the Santals. These rituals and ceremonies are primarily focused on securing the benevolent spirits' active assistance and the malicious spirits' passive compliance. This is done to protect the person's wellbeing and safety. Additionally, they serve as occasions for society as a whole to emphasise the solidarity and comradery between the individual and society. I briefly explain these elements because understanding a person also requires understanding their life cycle. Knowing who they are, what they are, and how they create and structure their lives is beneficial.

 

Initiation, or cacochatiar, is the second significant stage in the life of the Santal. Any time before marriage may be used to observe this ceremony, and no Santal boy or girl may be wed before the initiation is carried out. After completing this, they join the tribe as full-fledged members with all of the rights and obligations. The group establishes a new connection with the bongas (spirits), who can now be approached and offered sacrifices as well as invited to partake in the sacrifice meal (Troisi 1978). The villagers are called to the house where the ceremony is to be held on the designated day. There may occasionally be more than one member going through initiation.

 

d) “Art is the idealization of the purely experiential pattern”? Discuss. 10

Ans) The ideatization of a purely experiential pattern is what is meant by the definition of art. Instead of being purely autobiographical or confessional, it is selective. As a result, it is more accurate, leaner, meaner, efficient, and focused (Lonergan, Topics in Education CWL 10:218). Abstraction of a form occurs in art, but the form itself is not conceptual. In actuality, it is impossible to imagine. It is dependent on certain material conditions; these conditions cannot be removed, unlike those that can be removed from a scientific hypothesis (Lonergan, Topics in Education CWL 10:218-9). Representative art occurs when there is isomorphism between the produced item and the idealised experiential pattern as well as between the item and another thing, such as a house (Lonergan, Topics in Education CWL 10:219).

 

There is beauty and art in every culture. Sadly, outdated and even irrational assumptions are frequently made about things that are traditional, old, and rural or even rustic. On the other hand, "true" beauty and art are equally as uncritically absorbed as what is new, scientific, logical, modern, or western. Looking around, modernity appears to be the prevailing ideology in every society. This mentality has affected not only the majority of the urban elite but also all social classes, including the rich and the poor, the ruling classes and the ruled masses, development planners and pawns, and both urban and rural residents. However, the beauty and art of tribal life and surroundings have been preserved. This has strained relations between tribal groups and governments. Tribals' perceptions of beauty and art are to be exploited for "human development and scientific progress."

 

4. Answer any four questions in about 150 words each. 4*5= 20

 

a) What are the social implications of belief in ancestor’s spirit? 5

Ans) The ji of the departed person is thought to join the community of the dead ancestors on the gami day, while the light shade remains among the living members of the deceased person's family. The dead person is thought to have found a resting place with his or her ancestors for all time after the gami (Communitarian religious ceremony assisting the deceased to join the community of his or her ancestors). On the annual konha benjja (great wedding) day, which occurs in the months of December or January after the harvest season is over, among the Uraons (Kurukh-speaking tribals) in the aforementioned area, all the members who have passed away during the year are ceremonially drowned or placed in the clan kundi (place for depositing the bones of deceased persons). Through this ritual, it is thought that the deceased is fully assimilated into the ancestor community and continues to live in the afterlife as one of their members in perpetual peace and happiness.

 

b) Discuss symbolism? 5

Ans) Generally speaking, tribal people view the world in terms that are more symbolic than scientific. Coherent thinking can be both symbolic and scientific, and if we're being sensible, we won't scrutinise poetry's language in the same way that we would a scientific hypothesis. Here, it's crucial to establish what we mean by the term "symbol" with some degree of clarity. In essence, symbolism is expressive; it is a means of communicating ideas that would otherwise be difficult or impractical to express directly. Symbolic language must be considered to be worthwhile. A valuable item is always the subject of a symbol. This means that people rarely have a neutral attitude toward their symbols. They are always somewhat emotionally charged. People frequently have irrationally strong emotions about their symbols. How do we recognise the symbolic component of behaviour? It calls for a distinct separation between what have been referred to as the expressive and instrumental aspects of human behaviour. An intended state of affairs is the goal of instrumental activity.

 

c) What are the effects produced by Singbonga on Roa? 5

Ans) If ji is a person's first soul, then roa is that person's second soul. The former is the law of life, whereas the latter is the law of a person's quality or power (gun, raisi). Every human roa is given a single gun or raisi by Singbonga (Supreme Being), which has the following effects on the roa: When a different roa sees the roa in a dream, it first causes the roa to take the shape of that animal. While the roa is not required to continuously reside in the body throughout one's life, the ji cannot leave the body without causing death. On the other hand, its continued absence would be equally fatal in the long run. A person almost always goes on a trip while they are sleeping. Just what the roa hears and sees during its excursions is what we refer to as dreams. It frequently, if not always, perceives events as impending rather than as they are actually occurring. It has the ability to see into the immediate future once it is released from the body. Additionally, it might either see the participants in events in their undisclosed reality exactly as they are, or it might see them as represented by symbols.

 

d) How does Korostelina define identity? 5

Ans) Identity is a multi-disciplinary concept. Korostelina aims to demonstrate how different fields of study each have a unique emphasis on the issue of identity. For instance, the psychoanalytic studies emphasise the part social identity plays in ethnic conflicts and cycles of violence, as in Volkan (1997, 2004). According to Barth (1969) and Cohen, anthropological research demonstrates how social identity manifests in culture, what it means, and how it affects group boundaries (1986). As in Tajfel and Turner (1986) and Turner et al., social psychologists examine social identity in terms of intergroup relations, prejudice, and group conflicts (1987). Additionally, sociologists examine identity to examine how society and personality interact, as in Giddens (1991) and Jenkins (1996). Additionally, political scientists investigate how identity plays a part in both domestic and international conflicts, as in the works of Brubaker (1996), Fisher (1997), Gellner (1994), and Gurr (1994). (1970). These methods examine social identity as "a dynamic construct," identifying connections between personal actions and societal reality (as in Korostelina, 2007: 17-18).

 

e) How does tribal resolve their community problems? 5

Ans)

 

f) What is the meaning of rediscovering the sacred space? Discuss. 5

Ans)

 

5. Write a short note on any five in about 100 words each. 5*4= 20

 

a) The Kharwar Movement 4

Ans) Following the Santal Insurrection (Hul) of 1855, there was a period of unrest. In Santal Pargana, the Mahajans' oppression was still going on. The district was overtaken by a feeling of resentment, which brought the Santals once more to the verge of a general uprising. They believed that unless their society underwent a revision, nothing positive could be accomplished. This epiphany marked the beginning of a new consciousness, which took the form of the Kharwar movement, another social movement. The desire to return to the Golden Age of tribal independence and glory, which is lauded in the Santal myths, served as its driving force.

 

b) Sarhul 4

Ans) The entire tribal population of Chotanagpur (CNP) celebrates Sarhul on the full moon day of Cait (March–April) in order to ensure good rain, a good harvest, and everyone's general wellbeing. The Uraons, Munda, Kharia’s, and Ho’s celebrate it as their largest annual feast. For the Kharias, Ho’s, and Santals, it is also the first day of the New Year. At the Sarna on this day, all the spirits are appeased (sacred grove). To obtain favours from spirits, either benevolent or malevolent, is another reason for celebrating Sarhul. For the tribal people of Chotanagpur, Sarhul is the most significant feast. When the Sal/Sarjom (Sorea Robusta) tree is in full bloom, this feast is held. The Sarhul offering is made in Sarna, which is thought to be Chala Paccho's or Sarna Budhia's home.

 

c) Santal account of heavenly bodies 4

Ans) The heavenly bodies are metaphorically referred to as humans in the Santal account. Sing Chando (the sun) and Nida Chando (the moon) are the husband and wife of Thakur Baba (the Supreme Being). The number of stars was initially equal during the day and at night. They were the Moon and Sun's offspring. Between the two of them, they had divided them. Sing Chando blazed with intense heat in response to his children's evil deeds until both they and the animals perished. They were suffering, and the Nida Chando prayed to Sing Chando not to destroy them. As a result, Sing Chando helped a young couple from whom many children were born. Nida Chando feared that Sing Chando would once more become enraged and obliterate the new humans.

 

d) Subaltern History 4

Ans)

 

e) Parom Disum 4

Ans)

 

f) Totemism 4

Ans) The first person to recognise that totems were symbols that represented something other than themselves was Durkheim. He argued that the social group itself was what they stood for. He believed that totemism was the source of all religions. He was persuaded to believe that all the deities that people worship are merely artificial representations of modern society. Human life as we know it depends on society, and when man worships God, he is actually worshipping his own social system. A lot of well-deserved criticism has been levelled at Durkheim's theory of religion. It's critical to remember that society is a system of relationships rather than a concrete entity.

 

g) Myth 4

Ans)

 

h) Bhagat Movement 4

Ans) When Jatra Kachhua, a Uraon tribal person from Chingri village in Bishnupur circle, Gumla police station of the Ranchi district, claimed that Dharmes (God) had appeared to him in a vision and given him a message for the Uraons, it was in the month of April 1914. He had a devoted following and was 25 years old. He declared that it was God's will that the Uraons would no longer worship bhuts (minor spirits) or offer animals in sacrifice but would instead adore God alone through prayer and bhakti (devotion). Additionally, God commanded them to live an ascetic lifestyle and abstain from meat, alcoholic beverages, traditional singing, and dancing, as well as wearing colourful clothing and ostentatious jewellery

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