Abstract

I began to study the process and issues related to migration by laying down some basic questions. These were (i) Which group of people mostly migrates? (ii) What are the factors leading to migration? (iii) What are the reasons of migration? (iv) What is the duration of migration? (v) How much money do they send in a month or year? (vi) What are the changes that have taken place within family after migration? And (vii) How does migration impact on tribal culture (marriages, practices, folk dance, custom and language)? Data collection has been done with the help of Purposive sampling of thirty families, some of them are migrant’s family and some of them are non migrant’s family who see the migration very closely. The study interviews persons belonging to the Oraon community, who live in Gumla district, The villages where the data collection was conducted are Banari, Linetoli, Ankuri Harratoli, Gorratoli, Gungatoli, and Jahup Kokatoli. In this research in-depth and structured interview of 30 respondents have been taken as well as one focus group discussion was conducted. Out of 30 people, 10 people are from Migrant’s family and rest 20 people have been interviewed who and whose family members have not migrated outside the village of work. The reason for their inclusion is to see how they perceive migration and see changes in family, community and culture. Thus, an attempt has been made to get a cross sectional view of both migrants and non migrants amongst Oraons and their perception of why people migrate and how it affects the cultural life of the Oraon community. Below i present empirical data that brings to bear the various dimensions of migration within the Oraon community in sourced from a particular district.

Laying the Context

The research place has been opted the Gumla district which is 24th district of Jharkhand state. The Jharkhand state has been covered within 79,714 sq.kms. The Bhishunpur block has been my research place, belongs to Gumla district. Bhishunpur block is located at about 70 km from head quarter of Gumla district of Jharkhand state. The total number of population is 49873 and it comprises of 68 villages and 10 panchayat. The literacy rate of the Block is 15294, the literacy rate of male is 10381 and literacy rate of female is 4931 and total number of ST and SC are 44559 and 895 respectively. Therefore, for the data collection five villages have been taken where Oraon tribe inhabit in Bhishunpur block. The interviews have been taken from migrants and non migrants belong to Oraon community. From this field setting each year, in large number young male and female both migrate towards metropolitan city for getting of good opportunity to make their life better ( http://gumla.nic.in/Bishunpur_blk.html).

Section I

Respondents

The first section of this chapter encompasses all the Oraon tribal respondents whose, none of their family members have migrated from village. The rationale behind taking respondents from non migrants’ family is that they see the migration from very close, and know why migration is taking place in large numbers. Respondents also observed the changes taking place in the community, village and family level and also have rich experiences on how migrants forget about their culture and becoming alienated from their tribal identity. These respondents are all Oraon tribal who perceive their culture very rich but on the other hand, they feel of extinction of culture, knowledge of hospitality, ethos and philosophy of Oraon tribal. Therefore, these respondents have taken to explore the ground reality of Oraon tribal on migration and culture. It has become very necessary to seek explanations on how migration is triggering effect on culture.

Table No. 4.1

Respondents from village and their Age

Table 4.1 shows that all respondents who belong to different six villages and their ages vary from each other. From the Jahup Kokatoli village, there are 4 respondents. One respondent fall between 30-40 age group and 2 respondents are from the age group of 40-50 and 1 respondents fall between the age group of 70-80. And from Gungatoli village there are 3 respondents, 2 respondents fall between the age group of 50-60 and one respondent from the age group of 70-80, Gorratoli village has 2 respondents, 1 fall into 30-40 years old, second respondent belong to the age group of 50-60. And Linetoli village has 5 respondents, one respondent fall between the age group of 30-40 and one respondent fall in the age group of 50-60, 2 respondents fall between the age group of 60-70 and the last respondent fall in the age group of 70-80. Likewise, Ankuri Harratoli and Banari have 2 and 4 respondents respectively. In this table it is clear that maximum respondents are from the age group between 40-50 and 50-60. I have collected data from these groups just because of idea they have about migration and culture.

Table No 4.2

Village and Education Cross Tabulation

Table 4.2 shows that the education background of all 20 respondents from every village, as per this table maximum respondents’ education background have between 5-10 classes or otherwise could say high school and matriculation. Out of 20 respondents 7 respondents have education between 5-10 classes, 4 respondents are illiterate, 2 respondents have done their education between 1-5 classes, 4 respondents have completed their higher education and 2 respondents have done their graduation, likewise 1 respondent has completed the B.ED.

Table 4.3

Respondents Perceptions on Migration

Table 4.3 shows the picture of occupation of respondents. Out of 20 respondents 14 respondents have engaged in agriculture activities and 3 respondents are retired teachers and currently engaged in agriculture, one respondent is private teacher likewise two respondents are currently working in bank as daily wage earner. And according to this table 15 respondents have possessed the land between 1-5 acres and rest of them have land between 5-15 acres but two respondents don’t possess the land, who is private teacher and daily wage earner in the bank respectively, and respondents’ income and who have been the part of data collection on migration, most of the respondents fall between the income categories of 20000-30000 and 10000-20000 per annum. In this table it is shown that Banari has 4 respondents who have annual income within 20000-30000 rupees. And one respondent who belong to Gorratoli does not have annual income, as per that respondent, says for the daily bread has earn to daily so no annual income. Out of 20 respondents 17 respondents are male and 3 respondents are female. Out of 17 male, 13 male respondents know Oraon language and rest they don’t know. Out of 3 female respondents, two respondents know Oraon language and one respondent doesn’t know the Oraon language.

This table gives clear picture of 20 respondents who have two views on migration. As they had been questioned on migration is the last resort and in reply to this 15 respondents have view, migration is the last option in search of livelihood. But they have given various reasons on migration is the last resort, and their views vary from each other for this. Out of 15 respondents, 13 respondents have focussed on “MGNREGA” which is highly criticized by them. One respondent has said that people get collected money in the cities per month if it is seen in the village when MGNREGA comes villagers get less wage rate than stipulated wage rate by government. Rest of them have said that MGNREGA is the significant opportunity for rural people to earn money in order to meet the family needs but it is not giving hope for rural villagers. There are various reasons have been given by them which are as follows:

• No payment in time
• Less wage rate than stipulated wage rate by government.
• Ineffective and inefficient implementation of MGNREGA.
• Whenever a scheme comes in block for the people, they are first asked bribe for scheme thus deprive of scheme.
• Increasing of poverty

Two respondents have said that there is no work in village for earning money but in metropolitan cities there are good job available and could be earned good money therefore people move from their native place to destination in search of livelihood.

But contrary to its 5 respondents have said that migration is not last option for livelihood. Rather they have responded that there are enough works available but people don’t work.

Channel of Migration

People who belong to non migrant’ family have belief and seen the situation of locality from very close how migration is taking place. As per this table, out of 4 respondents from Jahup Kokatoli, 3 respondents have same view on mediators that people are moving through agents and 1 has said that by friends people move migrate. 2 respondents from Gorratoli have said that people mostly move through agents, who allure them by ensuring good job and money. From Linetoli 5 respondents have said people are moving by the help of Agents likewise 2 respondents from Ankuri Harratoli have responded that people are reaching through agents and one respondent from Banari has said that agents and friends are playing and acting as important mediator to reach metropolitan cities for livelihood. So out of 20 respondents, 17 respondents have said that people are moving mostly with the help of agents.

Place of Migration

The last destination for rural people could be any place but people mostly migrate to Delhi and Mumbai for better life. But here out of 20 Oraon tribal respondents 19 respondents have said that Oraon tribal people mostly migrate to Delhi and one respondent has held that people move to Mumbai for fulfilling their needs of individual as well as meet to needs of family.

Table No 4.4

Village and Reasons of Migration Cross tabulation

Today rural Oraon tribal people have been migrating by various reasons in order to subdue the life constraints. As per this table 16 respondents have viewed that Oraon tribal people are migrating due to poverty, 11 respondents said that people are moving to different cities for the sake of good job, 17 respondents have that people are migrating due to unemployment and one respondent has said that Oraon tribal are moving due illiteracy. This table clears that main reason of migration is firstly due to unemployment and then secondly poverty, which is existing in Oraon villages.

Table No 4.5

Groups which mostly migrate

Often it is said that from rural poor village mostly girls migrate to different cities for livelihood but it is not truth because the above given table authenticates that both girls and boys in equal proportion migrate, have been responded by 11 respondents and their perception is that young Oraon tribal are fascinating from modernization therefore to achieve their basic needs will be fulfilled only through migration and the rationale behind migration of girl and boy in equal proportion is Oraon tribal communities are extremely facing with poverty therefore they couldn’t pursue further education or complete and at last they are moving from native place to different cities in search of livelihood. And 7 respondents say that mostly girls migrate to cities and only 2 respondents have said that from the Oraon community boys migrate. But the fact is that both sex male and female in equal proportion move to different cities.

Table 4.6

Village and Changes in Migration Cross tabulation

People move to different cities just for the sake of better life but meanwhile lot of changes happen within migrants but he/she doesn’t realize the changes that has taken place but the people who have not migrated, live in native place have observed the changes of migrants. Out of 20 respondents 10 respondents have said that whenever migrants come back to their place have been noticed changes in dressing up, because they bring lots of good clothes and they well dress up their self, whereas 4respondents have said that migrants have been found changing up in living style, migrants according to metropolitan environment they adapt their self and follows continuously even in native place. According to 3 respondents mostly behavior changes in migrants and two respondents have observed changes in language.

Impact of migration in village and community

As per the above information, migration is deep rooted in the conscious mind of rural Oraon tribal community which cannot be separated from them unless the livelihood opportunities are created. It is seen in above statement that Oraon tribal people are moving from one state to another state due to persistence of poverty, illiteracy and unemployment in the village level. After moving to different cities a degree of change takes place in them and it imposes negative effect as well as positive effect on community and in village dimensions. As the in-depth discussion with 20 Oraon tribal respondents on impact of migration on community and village have brought relevance facts. As per the respondents there is neither good nor bad impact in village and community because people go to different cities for livelihood just for two or three or years and then come back to villages and become used to environment of village. But, yes what was seen earlier, seemed to be changed in their life.

One respondent has exemplified of one migrant whose name is Sunita who belongs to Oraon poor family. After her movement to city her family became financially strong and her brother and sister continued to pursue their education so it is a positive impact for family. But most of the respondents’ perception about migration in villages that there is increasing of huge gap in the relationship between villages’ elder and young because once upon a time that young people have to comply with whatever they are said to do by elder whether in religious matter, culture or festival but today no young people follow that.

Hence, the Oraon tribal identities are going into extinction be it language, culture, dance, songs, hospitality, festival, musical instruments or living style. Therefore, Oraon young people adapting their self as the modernity is coming and forgetting the true identities. It is also said by people that migration is one of the negative element for the society and families. Whenever migrants come back to their home they become adapted to the environment where they stay and bring certain changes with them like new kind of clothes, living style, way of talking, on account of these things other people who live in rural area get fascinated from them by thinking that in metropolitan cities good job are available and opportunity to earn a lot of money. And with this thought they move to different states for better living standard, good money, better job and coming out from acute poverty and they have also perception that migration is working or acting like incentive to come out of poverty. But on the other hand these people follow the modernity and forgetting the Adivasi culture. Some of the respondents have answered that whenever the migrants come back to the native place many changes have been observed. Some respondents have expressed their view on migrants that when they come back they behave differently from what was earlier noticed on him/her, for instance greeting style, talking style and living with the community. But some respondents have aired their view that changes in dressing up pattern have been observed, whereas some respondents have seen the changes in living pattern. They have also seen some migrants’ early life and after migration life, in early migration people didn’t even have food for eating single day, cloth, money for education but after migration there have been observed that their living standard, family education, meeting the basic needs are better than early migration. And some of the respondents have focussed on cultural aspects and said that migrants do not follow the cultural aspects like dancing with musical instrument, singing Oraon tribal songs, and visiting Sarna place and also unfamiliar with traditional story of man and of the spirits.

Impact of migration on culture and practices

The culture and practices occupies very important place in Oraon tribal village or families but as the influences of maternities are increasing so as rich culture and practices are disappearing which might be pitfall for the Oraon tribal identities. And migration is the one of major element triggering the jeopardy of Oraon tribal culture and practices. One Pahan (village priest) his name is Mantri Oraon and 80 years old, has explained Oraon tribal songs, seasonal dances, festivals, hospitality brings closeness, harmony towards each other in the village but it is very necessary to know how and why festivals and origin of spirits regarded significant in Oraon tribal village which incorporates culture, custom, practices, hospitality and local knowledge. He also connected how migration is playing important role in disappearing Oraon tribal culture so he started narrating on Karam festival that includes the origin of God and why Karam is celebrated.

The Sarhul Festival and the “Lady of the environment” of the oraons

When the cultural festivals of the Oraons are considered deeply then it reveals a lot of interesting things. The Sarhul festival of Oraon is also called Xaddi in Oraon language which unfolds not only the Oraons’ cultural beauty but also the deep philosophical concept of God, Mother Earth and Lady of the Environment whom they call Chala Paccho/Mata. This festival is primarily celebrated in the month of Baisakh (April-May). In Baisakh the Sal tree (sorea) mainly found all over the Chottanagpur Plateau covered with cream-coloured Sarai blossoms. From the Sal or its flower comes the name Sarhul. According to the Oraon tribal belief, God (Dharmes) is especially pleased to bestow upon them his blessings of fertility and prosperity through the Sarai flower in the Sarhul festival. The Sal tree is therefore very significant in Oraon tribal life and culture. Their worship place is holy grove of Sal trees. This holy grove is called ‘Sarna’ derived from the word ‘Sarai’ from there comes the name “Sarna Dharam” or Sarna religion of the chottanagpur. Sarna Dharam means no multiplicity of gods or goddesses. In the Sarna, their holy place, they worship God, the invisible Supreme Being and offer some little offerings to please God. Tribal in Chottanagpur generally celebrate the Sarhul festival as a feast of fertility. The Sarhul is also called Xaddi in Oraon language which means a new born baby of human beings, of animals, of birds and even of plants. The whole nature gets filled with new offspring and all they spring up or grow up in blossoms of mother earth as far as Oraon understand. During the Sarhul the Oraons worship God Dharmes, better understood as the Sun God. They venerate Mother Earth and Chala Paccho. Scholars have called Chala Paccho the Lady of Environment because it plays important role in the restoration and preservation of the environment. According to them Chala Paccho who brought Dharmes (sun god) and Dharti Ayo (Mother Earth) together. It is said that Dharmes found mother earth in utter distress, pitied her loved her, touched her and love between them that led fertility in the womb of Mother Earth. Mother Earth gave birth to new babies and then whole earth was full of vibrant life. There is strange story which is used to tell the youngsters about Dharmes, Dharti Ayo, Chala Paccho, and iron melting Asur tribes: Once upon a time there were iron melting tribes called the Asuras. They were black and burly. Their women were very busy to blow air into huge furnace, while the men folk were busy in pounding the iron while others were ravaging the rocky side of the hills for iron ores. The gigantic furnace was releasing the huge dark thick smokes in the sky as a result there spread thick layers of black dusty clouds all over the sky. The air was completely polluted and surface of the soil grew hot. God Dharmes in heaven was much worried because his white winged horse used to fly down on earth for green pasture could not find green grass and was starving. So Dharmes first sent the crow to tell the Asuras to stop blowing the air into furnaces. The crow approached the Asuras who were busy at their workshop and told them to close their workshop because the white-winged horse of Dharmes was starving for want of green pasture but they did not listen to crow and they caught the bird and tried to strangle to death. But crow managed to slip from the clutches of Asuras’ hand and went back to Dharmes and told everything what happened with him. Then Dharmes a small and intelligent bird called Dhenchuwa with the same message to be delivered but unfortunately same treatment happened with him, Asuras threw dust on the bird and other tried to catch it with red hot pincers. The bird’s tail was caught by pincers and got burnt- but it managed to escape. Since then the Dhenchuwa is all black and its tail is split permanently like a two pronged fork. The bird flew back to Dharmes and told everything. God Dharmes became angry with the Asuras because they disobeyed them ignored his order to close their furnace and stop polluting the whole atmosphere. He finally decided to descend on earth and tackle the arrogant Asuras. He came down on earth as a teenage village boy he walked long distance on hot land, there was no green pasture and all forest were turned into leafless. The God-incarnate boy was sweating, thirsty and exhausted. His feet turned into red and blue. Blood started oozing from his blister leg. But he continued walking and saw a hut and there was a lady at the door of that hut, she was sitting in tense mood and tears in her eyes then he approached her for a glass of water to drink. That old lady welcomed the boy into her hut and gave him food and water to drink, washed his blistered feet and put a little oil. Then she started narrating the miseries the Asuras had brought on the earth. Because there was no green pasture and due to thick smoke from innumerable furnaces the air was polluted, rain cloud was disappeared, grass and trees of the forests were burnt out. Everything was looking dead, dry and dismal. Then lady requested him to do something to save from complete destruction and he fell in love with the earth and decided to save it at all cost. The lady’s name was Chala. The next morning left the hut of old lady and went to meet the Asuras. On the way he put himself on an ugly figure, full of smelling of swelling leg. When he reached the workshop of the Asuras they turned away their faces into angry because he was stinking. The boy told them that they should better throw him into the furnace, and should put more charcoal and close the door; and let their women blow air into furnace for two hours. Thereafter they had to open the door of the furnace and allow him to come out with a huge amount of Gold. They caught the boy and threw him into furnace not because they believed in him, because they rather wanted to get rid of him. And some had curiosity in what he had said. After two hours they opened the side door and boy came with huge Gold and it was true because they had tested with their hammer. The boy gave all Gold to them and said they also could bring much more Gold than he himself could bring. And they started thinking that once they had a huge amount Gold then they would not have to labour day and night just for a little bit of iron mass. They became greedy and agreed to enter into furnace and at the appointed time they all men jumped into furnace and women started blow the air into furnace for two hours but from there came of noise of screaming and shouting and crying. But the boy told them that it was the noise of their excitement due to huge amount of Gold. But after two hours they opened the gate of furnace they found their husband into burnt bones of their dead husband. The women wailed, cried in utter distress and some of them looked for tearing into pieces but boy had already disappeared into thin air. Thus there came the closure of innumerable furnace of the Asuras and smoke ceased to raise the sky, the dark black and polluted clouds in the sky disappeared. Soft rays of the sun beamed down on the earth, cool refreshing breezed blew, and it started raining and earth was covered with full of green pasture. Thus sun God touched the womb of mother earth and fertility was increased. So there lies the unique significance of Chala Paccho, the great Lady of the environment who brought the God and Dharmes and mother earth (Dharti Ayo) together. This is Oraon tribal’s belief regarding the environment. Therefore they give the central place of veneration to Chala Paccho in their Sarhul festival. Then respondent told about Oraons offerings, prayers and sacrificing the chicken to their God Dharmes at the Sarna, the sacred Grove during the Sarhul festival. The village priests have to fast on the previous day of Sarhul and early morning they go to Sarna place. The priest feeds a white cock and a black hen with rice. When they peck grains merrily people say that Dharmes is pleased. Then priest anoints the forehead of cock and then priest put vermillion. Thereafter the offering of the white cock is made to Dharmes by slitting its neck. The black hen is then offered to Dharti Ayo or mother Earth in a similar fashion. And the blood of hen and cock is dropped under the Sal tree and mixed and is believed that God Dharmes and Dharti Ayo are married, fertility takes place and new life is conceived in the womb of mother Earth. In the Sal tree it is believed Chala Paccho, lady of the environment resides who brought God Dharmes and Dharti Ayo or mother together. Chala Paccho is the mediator. Hence Oraon worship her on the great day of Sarhul. Chala Paccho is honoured as a place of Bride. Therefore priest puts a vermillion on the tree as if he is putting vermillion on the forehead of new bride and three times goes round of tree winding with fresh red thread symbolizing the offering of new saree to his bride Chala Paccho, the lady of the environment then priest offers red hen by slitting and drips blood on the place of Sarna. Thereafter at the end the meat of the Chicken is cooked with rice which is called chicken pulao and they eat it as Prasad and return to village. The priest and male member of the village enter with lots of flowers of Sal tree; priest offers this flower to every woman, which they receive with great reverence. Meanwhile the pujars pours a little water in the roof and women receive the water dripping from the roof into her new basket and a leaf cup to sprinkle on the rice seeds kept for sowing in the fields. Thus Puja part is concerned, is over. Thereafter all people of that village come out with Mandar, Nagara, drums, and girls hand in hand enjoy Sarhul singing and dancing whole night and whole day.

After a long story the respondent tells and he connects entire belief, custom and story with the people of Migrants. Because those young people live in village they always follow the rituals of Sarhul and try to practice in the society and they keep interest to listen the story and attempt to understand the meaning of story. Whenever Sarhul festival takes place every youth whether boys or girls start preparing for the celebration of festival by wearing the “Lal Par Sari”. They believe that whenever they will get marry, will have good partner and bring good fertility in family, field, and in their life. And when they dance and sing whole night with great reverence seems that there is being worshiped to God Dharmes and Dharti Ayo. But today even youth of the village have started losing all the richness of festival and belief. And those people migrate to different cities for livelihood or to come out of poverty they very much obsessed or become adapted where they live. And they forget every identity and rituals and cultural activities, although they might not have forgotten but they don’t show interest towards their cultural activities. When they are asked about Sarhul why it is celebrated, and what is the meaning of Sarhul festival then they could not answer. As per the respondent when Sarhul festival happens they celebrate the festival but they do not participate in or they do not put on tribal attire to take the blessing water while Priests pour water on the roof for blessing the paddy seed. So it shows ceasing the interest towards their identity, and cultural activities. Because they have been adapted with a kind of dominating culture where they go for livelihood, and during the festival dance they do not show interest in dancing and singing with traditional songs and music instrument because they feel awkward but on the other hand they show keen interest towards Nagpuri song and modernized music instruments thus there is the generation of huge gap between the traditional culture and migrants. The respondents also said that when we were young, used to celebrate Sarhul festival with great enthusiasm and with the deep belief but as the time is passing by the things are changing and turning into loss of cultural identity. Those days during dance people used to dance whole night together with men, women and children which seemed unity, harmonious love among everybody. But today it seems conflict, disunion, separation, and antagonism. And he feels very sorry for change that’s happening around the existence of Oraon tribal.

Karam Festival

One of the important festivals in Oraon tribal is Karam but still young migrants don’t know why they celebrate and what does mean to life. The second respondent has been interviewed his name is Jaleshwar Oraon and 60 years old. He told story and meaning of Karam festival, is a major and important festival of the Oraon, Munda, Santhal, and Kharia. This is celebrated with great delight and dignity in the month of Kuwar (August to September) every year. Karam like all other festival related to their agriculture. Once the transplantation is over by mid August, tribal have a month for relaxations. Then they celebrate by visiting their Karam Raja God symbolically presents in the Karam branch that they bring from forest ceremoniously to their village and pray to Karam Raja for good rainfall and good harvests. Moreover, the young marriageable tribal maidens pray that they should have good husbands and children to continue their generation. The Oraon tribal believed that God used the Karam tree as his tool to save them from the enemies. Story is like this once the enemies the Chero tribes attacked the tribal in Rohtasgarh in Bihar the day of Sarhul feast. All men were drunk. The enemies were attacked the Rohtas fort but one lady named Sinagi called all the women to put on men’s dress and take up arms like sword, spears and counter attacked the enemies. Three times enemies attacked but three times women drove away the enemies but one day a woman told them that not men but women soldier defeated enemies. They one day again attacked on the fort at night and tribal were unprepared. Therefore, the tribal king and his people took shelter in a cave and soon branches with thick leaves of the huge Karam tree standing by miraculously covered the entrance of the cave. Enemies could not find them and went away. After a few days, the tribal king and his people came out and thanked God for saving them through this Karam tree. Then respondent told that Karam is given in high respect and devotion, it requires much preparation both physically, spiritually. Young boys and particularly girls who go to cut Karam branches in the forest have to fast for 24 hours. They go to the Karam tree in the evening before sunset. Any one of men climbs the tree, cuts three branches, and ensures that no human shadow should fall. As the sun sets, he cut branches should not fall on to the ground. Those boys who are under the tree they hold branches in mid air and hand over to the girls. Then they proceed back to village singing and dancing. The villagers come out with drums and Mandals and welcome the Karam branches where believed that God exist, even priest fast before performing the rituals. Priest comes forward in front of the Karam, which he has planted. Call every marriageable maiden to pray and all come by holding basket with the Jawa flowers. The baskets contain a lamp, Jawa plants, a little sindur, and oil in a leaf cup, and place their basket round the Karam Raja. Young women pray sitting around to Karam raja, which symbolizes presence of God that they should have good husband. Meanwhile priest ties fresh thread going there three times round the planted Karam branch and anoints the branch with the vermillion and puts few drops of rice bear at its foot and raises his hand upward prays to Karam Raja for heavenly blessings for the villagers and the maidens. When the Puja ceremony is over, the priest or any older person of the village comes forward and begins to tell the maidens and crowd of the village the Karam story that is full of moral precepts for the youngsters. According to one story: once upon a time, there were seven brothers in a village, leaving behind younger brothers and their seven wives, the elder two brothers Karma, and Dharma went for a trade trip to a long distance. The time of annual Karam festival was approaching but the Karma and Dharma had not returned home. The impatient seven wives on their own got the Karam branches from the forest, planted it in the Akhara and began to sing and dance. When Karma and dharma arrived, they were literally shocked, because Karma was the head of the village and without his permission, such a big annual feast could not be started. And he was very furious. He rushed to the Akhara, uprooted the Karam branches, and threw them away. Immediately God turned angry on Karma and his pair of bullocks suddenly died. Karma’s son who was the 10-year-old fell ill and was at the point of death, and then an old person of that village came to him and told him that by uprooting Karam branch he did a grave sin against the Almighty (Karam Raja). He should go to meet and ask for pardon otherwise entire village would be punished severely. Karma finally decided to meet and ask for Pardon from God. Karma and his wife set out to meet seven rivers and to seek reconciliation with him. On their way, everything seems to be against them. They feel hungry and pluck the wild berries but when they bite, they see it full of worms. They want to catch fish, but it turns into poisonous snake. They meet a woman with a wooden plank stuck to her buttock. She in distress requests Karma to ask Karam Raja why it is so. They meet another woman who has a long rough, rugged, and shabby grass on her head instead of hair, this woman asked to Karma Raja to plead for her. Karma and his wife saw an elephant tied to a tree with a thick thread and he wanted to break the thread and release the elephant so that they could ride on it on their way but he cannot break the thread. They see again a calf crying because the mother cow is on the other side, Karma carries the calf, crossed the river, and left calf near its mother but cow kicks the calf instead of feeding it to a great surprise of Karma and his wife. Thus, whole nature seemed very stranger. Finally, he both heard the voice of the Karma Raja ask and why they have come there. Karma falls on his knees and pleads for forgiveness since he has committed a grave crime by uprooting the Karam branch. God has a pity on Karma, forgives him and warns him not to commit such foolish act in future. Then Karma asks to God why the two women have the punishment one has long grass on her head and another has a wooden plank sticking to her buttock, Karam raja tells him that one with long grass on her head is too proud of her hair and does not cover her head when elders come home and the other women is too lazy to get up and serve her parents in laws. On their way back karma and his wife find the calf, this side and other side its mother. Karma carries the calf, crossed the river, and left it to its mother and cow starts feeding affectionately. The women had grass on her head told her mistake and the moment she covered her head started serving the elders. Her head has a nice hair instead of grass. Likewise other women also told her mistake. The moments she stands to serve her parents-in- laws, the wooden plank dropped down from her buttock. On their way Karma and his wife got nice fruit without worms and plenty of fish without snakes. When they reach back home villagers were already ready to welcome them. Karma sees that his son is hale and healthy. And his a pair of bullock had been alive, by seeing this he went with the villagers and picked up the thrown Karam branches and brought back to village courtyard and replanted, he falls down on his knees and with the villagers, begin to worship the Karam Raja. The gist of this story is one should reconcile with God and people should be in harmony with the nature. After the Puja and storytelling gets over youth come out with Mandals and drums and dance in great joy whole night and the next day, third day in the morning the Karam branches are ceremoniously uprooted and the youth go to the priest’s house holding Karam branches with songs and dance. They ask oil, sindur from the wife of the priest by saying that “Karam Raja chail Jaithe” (Karam raja is going to his place). One of the significant parts is that young maidens used to become emotional and even weep at the moment of parting from their Karam Raja. Thus there is great love, devotion, for the tribal maidens to Karam Raja, the almighty God who visits them once in a year through the Karam branches.

Then Jaleshwar Oraon connected the story and karma festival with Oraon tribal migrants that how they have been alienated with such a rich culture. And he said that migrants are unaware of their festival, culture, custom and with their traditional songs, dances and the music instruments, which were used to play during festival but today with the modernization, way of tribal culture is also becoming commoditized or modernized. So this is the great alarming rate for Oraon tribal, because custom and rituals are being extinct. As per his opinion migration is one of the factors that causing to absence of rich culture. As per the story during the festival they do not prepare their self mentally, physically for welcoming the Karam Raja which is connected with agriculture activities, maiden particularly pray for good husband and good fertility but migrants seems unfamiliar with the rich story of Karam Raja. This unfamiliar applies for both young men and young women migrants. Therefore it is very important for each Oraon migrants to know the meaning of Karam festival and the philosophy of culture. Because the ethos of Oraon tribal is “walking is dancing and talking is singing” (Ekna Dim Tokna Baa’ Na Dim Parna). This ethos with the Oraon tribal seems to be ceasing especially with the Oraon tribal Migrants. The Karam festival teaches about of the prosperity and total devotion towards the nature where the presence of God exists. Therefore during the celebration requires the tremendous preparation spiritually. But the today’s Oraon migrants seem shallow in terms of knowledge on festivals, culture, and its own philosophy. As per the respondent when migrants do not know why cock and hen, and rice bear are offered to Dharmes, what is the rationale behind performing this rituals, don’t have any idea. They presume that it is, from ancient, has been coming and continuing till today. Today during the Karma festival migrants (men and women) have to fast before cutting the Karma branches but it doesn’t seem so, only those people who have not migrated fast and go to cut the branches, even young Oraon migrants also go but without fast and young men do not show respect because they, before cutting the branches, drink and go to cut. Therefore there is lacking of great love, veneration and respect for Karam Raja and nature. Even girl migrants do not fast before cutting the branches.

As it is mentioned in the story of Karma festival that in front of performing the rituals and before the guest especially women have to cover their head which shows the great love, reverence for elders and guests. And when women do not cover the head it shows that they don’t have respect and love for guests as well as elders. But it is mostly observed by the respondent that migrant girls do not cover their head, shows disrespect for them. The reason behind not covering their head is that they used to be accustomed with the environment of the metropolitan cities and dominant culture. And after coming back to their native place they start behaving like dominant culture, and they do not show themselves like they belong to Oraon tribal culture. Rather they show their self like, do not know anything about Oraon tribal culture, philosophy, and rituals. So the covering the head is also on the point of extinction. One more important culture that is practiced in every tribal community is hospitality. When the guest comes into any family then woman of that family welcomes by washing the leg and hands that means you are allowing him/her to be comfortable in that house. It is the most richness culture in Oraon tribal but from the context of migrants it seems blurred and extinct because after coming the guest, it is largely noticed by most of the respondents that migrant doesn’t wash his/her hands and legs, rather she keeps a bucket of water in front of house and appeal to go out and wash her/his self. This is also respect but the practice was practiced in the society did not appear. Nevertheless it is not totally vanished but some part is partly followed like when guest comes they wash only hands and nothing else. Therefore hospitality and covering head is one of the important part of the Oraon culture. Therefore it rightly cited in one article “Development and Migration of Adivasi” that migrating population are getting alienated from their tradition and customs and are forced to adopt the practices of the new locality.

Section II

This section primarily covers only those families, whose members have already migrated or moved to the other cities for employment and bettering the living standard. This section tries to understand the reasons for migration, impact of migration in community, family and culture. But this section exclusively and primarily deals with those families, from where migration has taken and have been interviewed to them about migration and other than this, how migration has been one of the core element, causing negative effect into Oraon tribal culture, custom, language, festival, songs, dances and musical instruments, which is on the point of extinct. And it also looks critically how it has positive side towards families, community. While interviewing to families of migrants, there has been emergence of new dimension which makes very interesting to look on from the point of view of negative as well as positive dimension in migration trend. As per the responses, positive dimension is to pull the people out from the existing acute poverty, whereas migration has negative impact in cultural aspect. So before getting into negative effect on cultural aspect and Oraon tribe, is imperative to see the demographical profile of migrant’s family which will give the data for comprehensive understanding of the pattern of migration on Oraon tribe which is the macro current issue In Bhishunpur Block in Gumla district.

Table 5.1

Demographic profile of migrants
Village and Income Cross tabulation

Table 5.1 shows the total village, from there migrants have moved to different cities in search of good job, and other than this it has been attempted to show the income of migrants ‘family. From the village of Gorratoli 2 people have migrated and both of them fall into different income category, one falls between the income category of 15000-20000 and the second falls into between 20000-25000 likewise from Kokatoli village 5 person have migrated and out of which, 4 people fall between the income category of 15000-20000 and one falls between 20000-25000, and three people from three different village fall in different income group. From this table it is shows that maximum migrants’ families fall into less income category that is 15000-20000 per annum. This income is very less for any family because in one family consists of 5 to 6 members and from that very less income cannot be survived it is neither sufficient for education of children and agriculture activities. Therefore Oraon tribal children couldn’t pursue the further education and at last drop out after middle or high school. Thereafter they try to look for job in village or nearby city, if they do not get job then they decide to move towards big cities to look for good job.

Table 5.2

Village and Education of Migrants Cross tabulation

Table 5.2

Village and Education of Migrants Cross tabulation

If we see the education of migrant’s people then generally they have illiterate, middle school, high school background. The migrants come from all five villages who have already migrated. Out of 10 migrants, 3 migrants are illiterate and 3 migrants have completed middle school education, 2 migrants have done matriculation and 2 completed the high school. As per respondents from migrant’s family, those have migrated belong to very poor family due to this they could not pursue further education. Therefore they have migrated for making family life better.

Age of Migrants

In Bishunpur block from five villages it is interesting to see the migration from the context of age basis because these days those who are moving from one state to another state in search of job not belong to old age but they mostly belong to very young age say 20 to 25 years old. While discussing with the migrants’ members in three different villages it is found that 3 migrants belong to age group of 20 and another three persons belong to 22 so through this data it could be generalized that in this modern age those who move to different cities in order to look for job mostly belong to the age group of 20 to 25.

Table No 5.3

Village and Language Cross tabulation

This research is not only looking migration but also covers the cultural aspect also. As per the respondents, the relationship between migration and culture has been huge gap because migrants become unfamiliar towards following the traditional culture. As the modernization is taking place, there is huge shifting in everything, especially when migrants come back to their native place they don’t adapt in the culture and the way community practice but they want to remain in such environment as the modernity has brought. But above table tells that out of 10 migrants 6 migrants know Oraon language and 4 migrants don’t know the Oraon language. This shows the slow extinction of language.

Table 5.4

Reasons for Migration

This table tries to portray the reasons of migration. In this table 10 families have been interviewed whose members have migrated to different cities in search of livelihood. As I asked them about the reasons of migration then out of 10 people 3 said that due to poverty, 3 people said due to poverty and unemployment, 2 people said due to poverty, illiteracy, unemployment, and 2 people said that due to less wage rate and delay in payment people move or migrate to metropolitan cities to come out from poverty.

Table 5.5

Village and Place of Migration Cross tabulation

Today migration is one of the major issues and is also becoming a compulsion to avoid starvation and poverty in the rural areas because there do not seem the availability of job or livelihood to support their day to day life. Migration becomes compulsion when there is surplus of labour and whereas, on the other hand, wanting job opportunities in the rural area, due to this, people become part of the migration and move to different cities for making money. But people mostly migrate to Delhi, Mumbai, and Kolkata as per their convenience. The above table depicts the data of metropolitan cities where people have migrated, in this table Delhi has been the place for huge migration and the second is Mumbai, while interviewing to the family of migrants it is found that people prefer to go Delhi because there is N number of jobs in Delhi for girls as well boys. Therefore out of ten people, 5 people have already migrated to Delhi, 2 people have gone to Mumbai and 2 people have gone to Kerela.

Table 5.6

Village and Duration of Migration

As per the study on duration migration have been found that 6 migrants have been living in different cities since one year and 2 migrants complete two year and 2 respondents have been living from more than two years.

Table 5.7

Village and Remitted Money Cross tabulation

Migrants’ families have always expectation for money from family member who have migrated to other states for earning money so that family could utilize money in productive activities. Every family has different needs accordingly they use the money. In this table it is clear that out of ten migrants’ 7 families use the remitted money especially agriculture activities another 7 families use the remitted money on education. One respondent use the remitted money on agriculture and another one respondent use the remitted money in education. And one respondent has said they money is used in emergency case like health and family need. But as they said that members don’t send the money monthly rather send money only when we require and demand for special purpose.

Table 5.8

Village and Monthly Earning Money Cross tabulation

As per this table migrants’ families have been interviewed on how much their member earns money monthly. 4 respondents have responded that they (migrants) earn RS7000/- per month and 3 respondents have said that they earn RS 6000/- per month and 3 respondents have no idea about their member how much they earn monthly.

Table 5.9

Village and Kind of Job Cross tabulation

In the metropolitan cites people, primarily prefer to work as labour and domestic workers because they don’t have much education and skill that they could do other job. But girls mostly do domestic work and boys engage in construction work, hotel, shop keeper, and so on. As per data 6 migrants have engaged in domestic work and 4 people have engaged as labour work.

Table No 5.10

Village and Migration Last Option Cross tabulation

Every Oraon respondents have same view that in village there is no job available therefore rural Oraon tribal people face with poverty, unemployment and at last people move to cities in order to overcome this situation. In this table clearly says migration is the last option for livelihood.

Impact of Migration on Community

In this second section exclusively responses and perceptions of all respondents from migrants’ family have been covered. Out of ten respondents, one respondent’s name is Birsa Oraon expresses his harsh experiences when his daughter comes back from Mumbai, people used to talk and backbite in a very rude way saying his daughter might have earned much money but on the other hand she might be got into physical exploitation. So such understanding village people keep. Bitu Oraon also shares how migration puts allurement for people who live in community. His daughter lives in Mumbai working as a domestic worker when she comes back to home, use to bring cloths for every members of family and enough money to meet family’s requirements. Girls from that village see her in good condition, begins to think they should also go to support her family. Some respondents have shared that migration is the important element to make the better life because in cities people get good job and also get more money rather than earning in village and some have said that migration doesn’t have any impact on community rather it strengthens the family and individual life and other’s view is that those who migrate do not consider important to Oraon tribal culture.

Impact of Migration on Culture

Culture is the integral part and way of life of Oraon tribal through which they assert their self that they have unique way of living and make special identity to be Oraon. Over the period of time culture has been disappearing due to various reasons such as migration, displacement, advent of modernization, influence of westernizes. Among these, migration is playing crucial role for disappearance of culture. As Birsa Oraon again gave the fact, saying migration to some extent impacting on culture of Oraon tribal, because I use to ask my daughter when she comes back from Mumbai about Oraon culture she refuses to talk on these by saying culture will not help to come out of poverty therefore we have to look towards what can help us, then respondent realized that dominating culture of metropolitan cities influence excessively and accordingly make conducive environment for people meanwhile their culture becomes secondary for them. As per Marshal Lakra, those people migrating Mumbai and Delhi in order to search of livelihood they become familiarized with environment of work sites where they live. Another respondent has said otherwise that migration is not impacting on culture but the environment they get, make them alienated from their seasonal songs, ways of dances, traditional music, rich story of festivals, knowledge of hospitality and so on, so migration directly doesn’t impact, whereas other respondent has said that migration is introducing the modernity as a result they are getting into jumbled culture. One respondent from Kokatoli has different perception about impact of migration on culture; there is no negative impact of migration on culture and substantiated his point by giving instance of his daughter, saying my daughter use to practice all customs and rituals is followed in the society and participate in all religious ceremony. But here most respondents have a view that migration is causing negative impact on culture.

Impact of migration on individual and families

As per all respondents migration is safety valve to avoid the poverty, unemployment and it has positive impact on individual and family. As it is said by one that migration has been a hope to live dignified life because it is improving individual life and family life. And it is also becoming one of the means to pay the loan and in family life it is helping in agriculture activities and education and to set the family free from poverty. Likewise migration is strengthening the individual life and making better than earlier life, and it is also drawing the individual life towards becoming self reliant. But one respondent has said that migration doesn’t have positive impact on family life but has positive impact only for individual life. Nevertheless almost by all respondents given one consensus answers that migration is a right way for family and individual to check in the way of being poverty and unemployment.

Disentangling the Context: Some important Insights

Migration is not a new phenomenon but its influence is widespread across Jharkhand state of Bishunpur block in Gumla district and the people are moving largely from Gumla district in search of livelihood from one state to another state or otherwise from native place to destination. As per literature review people in large number migrating to Delhi and second preference is Mumbai for better life. Bishunpur block is one of the blocks of Gumla district from where large numbers of people are moving. As per the fact finding migration is taking place due to illiteracy, unemployment and poverty. But as per my opinion and discussion with families of migrants, the migration is taking place beyond these three reasons, which are as follows.

As per respondents migration is taking place autonomously. Here young boys and girls take decisions without any help of parents; they go to metropolitan cities in search of job with friends, relatives and agents. The reason behind migrating autonomously they see the poverty, unemployment and hunger in the family.

One respondent has said that migration is taking in the form of allurement and exploitation. Here middle men or agents play very key role to move the people from their native place to metropolitan cities for job by alluring good job, and much money. Simultaneously they are physically exploited and tortured mentally.

Some respondent has responded that the big problem lies with the Oraon tribal people is poverty and financial crisis. Sometimes what happens is that young boys and girls want to pursue further study but they could not, due to financial crisis which leads them to drop out from school. Ultimately, they move to cities for job in terms of domestic work and other forms of labour.

Some people move or migrate just because of fulfilling the basic needs of family as well as educational commitments towards brothers and sisters other members of the family. Sometimes family sinks in debt and in order to pay debt family member migrate.

As per the respondent push and pull factors play very important role in migration. As the respondent has seen that when people come back from the metropolitan cities to their native place, bring much money and good clothes. Other people from community get allured by seeing them, and think that in metropolitan cities there are available of good jobs, and then they decide to move from their native place. Push factors are poverty, unemployment, and illiteracy.

It is truth that in Jharkhand state there is big unemployment despite of covered with full of natural resources, in this case every person must have job but it is not so. As per the respondents there are various reasons of migration but out of this unemployment is major reason for migration and it is a fact according to national sample survey 2009-2010. Jharkhand has 27.6% of unemployment despite of full of natural resources. Bihar is in better condition in terms of employment. As per the respondents there is less opportunities in education and livelihood, but the fact is that there is no lack of education facilities, livelihood opportunities. As they have said that government is totally inactive towards us because for the tribal development there are many schemes in blocks like MGNREGA, IAY, and PRADHAN MANTRI SADAK YOJANA and so on. Whenever these schemes come in block for people and go to get schemes meanwhile block employee ask for bribe in return but poor people don’t have much money to give bribe, instead they give schemes to those people who have much to pay bribe. Thus poor people get deprived from getting schemes which results in creating large unemployment for poor people.

In this case Oraon tribal people have to put lot of efforts to get job, if they do not get job then there is only one option remaining with them is to migrate from their native place to metropolitan cities in search of job so that unemployment could be removed from their life and whatever they are lacking in family life and individual life could be met easily. Therefore, it is found that migration is the last and safety valve for Oraon tribal people to shun from the acute poverty, unemployment, and illiteracy, even in discussion with families of migrants and families of non migrants have same view that migration is the last option for Oraon tribal people in Bishunpur block inspite of having many government schemes. Both respondents have same perception on schemes that whenever schemes come in their village and people engage in then problem lies with them are less payment, late payment, and more work, on account of these reasons it becomes compulsion for the people to move from their place in search of job.

Again allurement is just like a fodder for those people who want to see the new place, as per the respondents when migrants come from different cities and bring with themselves money, cloth and new things which they tell to their friends and after listening they also start thinking that they want to earn money, with this hope through friends Oraon tribal people go to many cities just for the sake of earning money. This is little bit different when respondents whose members have not migrated say that Oraon tribal mostly migrate with the help of agents whereas respondents whose member have said that it is not truth that people are migrating with the help of agents but with the help of friends. And as per the respondents whose member have migrated, said in a family there are 5 to 6 members which becomes very difficult to survive with no income then in order to support family for financial help, some member go to metropolitan cities for livelihood.

But, here respondents from non migrants’ family say that migration impacts negative to society and community because migrated people allure other people to go. The interesting finding came out with discussion that most migrating tribal person are between the age group of 20 to 25. The question arises before the respondents why only the age group of 20-25 are migrating and their response is this age of person do not obey the parents and drop out is in large number in Bishunpur block therefore people mostly migrate to cities. One side respondents said that there is lot of works but Oraon tribal do not engage with all those works but on the other side other respondents said that we want to engage but due to less wage rate and delay in payment discourage us to work.

As the days are passing by migration is imprinting the positive as well as negative effect to families and community. But some of the respondents have said that there is neither good nor bad impact in family and community because people go to different cities for livelihood just for two to three years and then come back to villages and become used to environment of village so there has not been found negative or positive impact in community and family. But most of the respondents’ perceptions about migration are in villages that there is increasing of huge gap in the relationship between villages’ elder and young. Once upon a time that young people have to comply with whatever they are said to do by elder whether be religious matter, culture or festival but today no young people follow that. Hence the Oraon tribal identities are going into extinction be it culture, dance, songs, hospitality, festival, musical instruments and living style. Young people today don’t know the true meaning of festival, songs, dances, hospitality and so on, hence young Oraon tribal are looking a kind of mixed culture. Therefore, Oraon young people are adapting their self in such a way that as the modernity is reaching they are forgetting their true identities. It is also said by one respondent that migration is one of the negative element for the society and families because whenever migrants come back to their home they bring adapted environment where they stay and also bring certain changes with them like new kind of clothes, living style, way of talking, on account of these things other people get allured and decide to move in metropolitan cities for the sake to be like of other migrants. And with this thought and hope they move to different states for better living standard, good money, better job and coming out from acute poverty and they have also perception that migration is working or acting like incentive to come out of poverty. But on the other hand these people follow the modernity and forgetting the Adivasi culture.

Migration is by and large, held a significant mechanism by the respondents belong to migrants’ family, to fetch the transition on attitude, personality, living standard, individual life, family life, and so on. But discussion with people came a delightful result on changes comes after migration. Here responses differs but most of the respondents have deep perception on transition is dressing up of migrants, be it young girls and young boys. As per the respondents’ observation when Oraon migrants come back to native place, are looked up in well dressed up, and then changes in living style and culture. According to one respondent one who comes back to native place from metropolitan city, brings lots of old as well as new cloths and distributes to their neighbors and friends which seems that they are obsessed with cloths.

Sometimes migrants do not follow the practices, as it is practiced in community and families like when the guest come then any one female of particular house welcomes by greeting him or her and by taking water in a mug made with bronze and plates, then washes him or her hand and feet. This is the rich hospitality of guests in tribal community. But such tradition rarely seems in tribal community. Whenever festival comes like Sarhul, Karma, jitya people dances with modern songs and musical instrument but they don’t dance with traditional musical instrument and songs because there have been big shift from traditional to modernization is the main effect that people don’t know the various seasonal songs, which are sung according to seasons, and people also don’t know to play the traditional musical instruments for dancing. Therefore today people use the electronic sound box for dancing. But Oraon tribal migrants, who are aware from their culture, language and all customs are practiced in the community, have not forgotten and trying to preserve the Oraon tribal identities. Some of the respondents have answered that migrants follow all practices but they don’t know the true meaning. Some respondents have expressed their view on migrants that when they come back they behave differently from what was earlier noticed on him or her, for instance greeting style, talking style and living with the community. But some respondents have aired their view that changes in dressing pattern have been observed, whereas some respondents have seen the changes in living pattern. They have also seen some migrants’ early life and after migration life, in early migration people didn’t even have food for eating single day, cloth, money for education but after migration there have been observed that their living standard, family education, meeting the basic needs are better than early migration. As per the village priest perception and experiences is today neither young people of village nor migrants are aware of Oraon tribal culture, so it is subject of great concern how to preserve and how to maintain the culture as it is, because modernity is overshadowing the originality of Oraon tribal culture just because of lack of awareness between the parents and advancing children. As per him even parents are not paying much attention on language, all culture of Oraon tribal which is becoming very difficult to transmit the culture from generation to generation. Therefore blaming on migrants does not become sense, because if their parents do not know about Oraon tribal then it is obvious they will also not know about their Oraon culture. As per the discussion with him it is also came a interesting fact that those people who already know language, culture and migrating to cities are losing interest on Own Oraon tribal culture, because migrants are having a visit with multiple culture in the sites where they stay and get deeply accustomed and rooted with the environment. Hence migrants could not overcome with the dominating culture and become coercion to follow and rejection of own culture. Therefore it is very important to be careful to parents in transmitting the true culture on their generation so that circulation of culture will continue from generation to generation so that decorum of Oraon tribal ethos, philosophy and originality could be maintained.

The proper wage rate has been a big issue in Bishunpur block while collecting a data. While discussing with the relative of migrants, one important fact came into light that in village level, whatever work you will do, is paid only RS 120/- per day. If it is accounted as per month will come around RS 3900 per month is very meager will not suffice for any family to subsist wholly. On account of this very reason Oraon tribal people avoid working for such less wage rate. And therefore they start looking for better wage rate, as per respondents some Oraon tribal move to nearby town with hope of good job and some people move to metropolitan cities for good job, and with the discussion of members of migrants the reality surfaced in the ground why Oraon tribal people are migrating to different cities for job, because in metropolitan cities people get much more money than what they get in village or local available work, those who are in Delhi get RS 6000/- per month and in Mumbai people get RS 7000/- per month, it is compared with the wage rate of village is very less. Those people who go to metropolitan cities for the job, girls particularly engage in domestic work whereas boys engage in various activities such as in construction work, labour, restaurant, recipient, managerial work and clerical but mostly engage in construction work. Thus migrants engage in activities in metropolitan cities, and according to their convenience they send money to family so that money could be used in productive ways in different activities.

Government schemes come with special purpose and focus in tribal areas to alleviate the poverty, increase their income, better living standard and to curb the migration but it doesn’t seem so. Migration should make difference in village, in living style and in earning capacity but as per the respondents migration has totally failed to satisfy the tribal people economically therefore Oraon tribal people direct their self to metropolitan cities for livelihood. MGNREGA should give the big push to tribal people for self reliant, for sufficient subsistence but it is not happening so, therefore to take of their life from the bottom they catch up another mode of life is migration so that, this could be a life backing for Oraon tribal people.

Oraon song and dances and traditional music instruments are also believed by Oraon people that this also fetch the happiness, prosperity, unity, solidarity among community. Earlier people used to pray by singing, dancing for prosperity, protection, fertility and abundance of happiness in the Oraon tribal community. Therefore, Oraon tribal has various seasonal songs and accordingly dances are there along with music instrument also play very important role to create the good atmosphere during celebrations of any festival and Pujas. And whenever, in a particular occasion danced in a Akhara then from little to elder line up and shake hand to each other and make circle and continuously go round by singing, dancing, and playing instruments. It goes from evening to till midnight or often much late. But migrants do not realize the richness of culture and do not pay much heed towards these. As per the respondents regarding the culture, songs and dances, migrants do not take much interest neither they participate in such occasion because they feel that these are old dances, songs. Therefore they do not know many kinds of dances, songs and so it could be said that they are forgetting gradually. If you will ask any one of young men to play they will refuse to play because don’t know how to play likewise if you will ask young migrant girl to sing cultural song she will nod her head because she doesn’t know the songs. Instead of following their traditional culture and deep rooted ethos in it they follow the modernized and changed culture. Like during any celebration they want to dance with Napuri songs and electrified sound box which do not signify the real celebration of festival.

Conclusion

Out migration is perceived to have certain positive fallout and characterised as ‘safety valve’ in poor areas (Srivastava and Sasikumar, 2003). This has been understood by the people of Oraon tribal in Bishunpur Block, Gumla district Jharkhand that migration is a safety valve to come out of poverty and unemployment, and deeply rooted in Oraon tribal people whenever life doesn’t seem to go well then people start picking the way of migration if there is a shrinking livelihood source in village. So as per the respondents migration has been a very necessary for the poor people, vulnerable, marginalized and tribal group and it is believed that migration is becoming a hope for the Oraon tribal people, which is presumably understood that it helps to improve the financial condition and meet the immediate needs of migrants workers and family but in the long run it is becoming a quasi for the migrants as well as for the family and there has been a great concern of losing of social, cultural and political aspects of life. In larger sense migration becoming a lone means of livelihood for Oraon tribal people to back up the family and individual life. There has been found by respondents that migration is only way to improve the family and individual condition. Government schemes have not been a hope for the Oraon tribal people rather it is pushing to metropolitan cities for livelihood Oraon tribal get the wage rate is not sufficient to back up the life. But the perception about migration by respondents from non migrant’s family and respondents from migrant’s family carry is very different from each other. As per the respondents migration impacts a lot on family, community, and village because whenever migrants come back to village allure other young people to go and due to this even school going children drop out the school migrate to different cities. On contrary to it other respondents say that there are not good job available in village which leads to unemployment and poverty therefore this becomes compulsion to move for better livelihood. And it is also said that migration is the last option for livelihood and life support pillar.

There is a great a concern for entire Oraon community because Oraon tribal have their own boundary to perceive the world through songs, dances, playing music instruments, rituals, meaning of different festivals, hospitality of guests which are tribal identities, disappearing gradually. The main reason of dying out the culture is just because of migration, held by respondents. When migrants come back to native place seems to be behaved differently from their culture. As per respondents whenever guests come, women with respect cover their head and attend to him or her but in case of migrants they do not follow that rather uncover their head. This is the influence of dominating culture they have been adapted, and try to continue even their native place. Migrants even they don’t know why Oraon festivals are celebrated and what it means behind the celebration of festivals. Oraon culture has its own ethos, philosophy, ideology to assert their identity in village, community and in other places. But the fact is that these dimensions are on the way to get extinct. Therefore it has been very a significant for both migrants as well as non migrants to preserve the culture in the society. Migrants should be very careful to be on their culture while working in metropolitan cities so that Oraon tribal culture would exist forever.

So overall migration has a positive impact on family, society and community when it plays a important role to strengthen the vulnerable, marginalized, and Oraon tribal community to come out of poverty and unemployment, rather on the other hand it has negative impact on community and culture because migrants are forgetting their rituals, knowledge of hospitality, and all tribal knowledge instead they are adapting on the environment of work site.

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