Katkari and Thakur are two very prominent Indigenous/Adivasi communities, whom one could visit and meet in the Western Ghats of Maharashtra. They have been native to southern-west districts like Raigad and Sindhudurg. Katkari Adivasi Societies have a significant presence in the whole of the Western Ghats in general.
The studies of TRTI, Maharashtra have shown that there have been continuing migration of Katkari and Thakur Adivasi families from forests, hills and the peripheries to newly-settled rural, semi-urban and urban spaces. This migration has impacted their visibility in their Adivasi hamlets which are also known as 'Wadi'. Wadi is a native name of a small settlement usually in forests and/or hills where Katkari and Thakur Adivasi live.
The studies of TRTI, Maharashtra have shown that there have been continuing migration of Katkari and Thakur Adivasi families from forests, hills and the peripheries to newly-settled rural, semi-urban and urban spaces. This migration has impacted their visibility in their Adivasi hamlets which are also known as 'Wadi'. Wadi is a native name of a small settlement usually in forests and/or hills where Katkari and Thakur Adivasi live.
Even today, one could see many axiological patterns (consist of culture and aesthetics) of Katkari societies are present in this region. The Adivasi living ways of several small indigenous communities have distinct uniqueness. There is distinctiveness in their styles of celebrating festivals, beliefs which have been carried on from generations to generations except one commonality is that; all of their cultural and social aspects are fundamentally connected to Jal, Jangal, Jamin (water, forests, and land).
Several Adivasi Wadi'es are, at most of the places, situated in the upper part of the hill/mountain area. Thus, it becomes difficult to even walk or take vehicles at that height. However, small narrow and open streets are the best navigators to be used to reach Adivasi Wadis. The ecology of the forests has been drastically changing due to high temperature, low rainfall and things like increment in urbanisation that is impacting on Adivasi living.
Regular engagement of non-Adivasi, both in terms of power and empathy is giving birth to a tremendous epistemic contestation (to save freedom and maintain/counter the complex relationship of integration and negotiation) between Adivasis and the non-Adivasis, basically, outsiders can be seen and studied.
This is a series of blogs consisting of ten articles. It is essential to disclose the fact that these reflections are mine; meaning, of an outsider's reflections. This series has conceptualised and written from the collection of field recordings. It is based on experiences and learnings that the author has collected and gained in the field. The fieldwork had conducted during his master's program of social work course. The objective of the fieldwork was to understand and comprehend Adivasi communities to process the "perspective from within".
Who am I?
Several Adivasi Wadi'es are, at most of the places, situated in the upper part of the hill/mountain area. Thus, it becomes difficult to even walk or take vehicles at that height. However, small narrow and open streets are the best navigators to be used to reach Adivasi Wadis. The ecology of the forests has been drastically changing due to high temperature, low rainfall and things like increment in urbanisation that is impacting on Adivasi living.
Regular engagement of non-Adivasi, both in terms of power and empathy is giving birth to a tremendous epistemic contestation (to save freedom and maintain/counter the complex relationship of integration and negotiation) between Adivasis and the non-Adivasis, basically, outsiders can be seen and studied.
This is a series of blogs consisting of ten articles. It is essential to disclose the fact that these reflections are mine; meaning, of an outsider's reflections. This series has conceptualised and written from the collection of field recordings. It is based on experiences and learnings that the author has collected and gained in the field. The fieldwork had conducted during his master's program of social work course. The objective of the fieldwork was to understand and comprehend Adivasi communities to process the "perspective from within".
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| In the Mountains of Sahyadri, Blogs on the Field Work |
I'm Dnyanesh. I did my masters of arts in the year 2016-18 at TISS, Mumbai. It was the Centre for Social Justice and Governance which gave me an opportunity under the course of Dalit and Tribal Studies to work and learn the fieldwork practitionership. Subsequently, I had got an opportunity to engage with Adivasi communities in the Sahyadri region of Western Ghats.
I was appointed in Pen Block of Raigadh District as the fieldworker to work with Ankur Trust. Ankur Trust is a non-governmental organisation that works on issues related to the rights and empowerment of the civil society of Pen. This centre plays a vital role in mobilising Katkari Adivasi throughout the region. Specifically, in Pen, it works to avail accessibility of fundamental rights like food, education and health to the Katkari Adivasi.
Note: This series would not directly or necessarily help fieldworkers and practitioners to know what fieldwork is. It would only give a glimpse of the process; how the 'field' has a platform for a 'practitioner' in building a perspective. The ideas and thoughts that have shared in these blogs are the authors own, and all of them are subjects to the discussion.
I was appointed in Pen Block of Raigadh District as the fieldworker to work with Ankur Trust. Ankur Trust is a non-governmental organisation that works on issues related to the rights and empowerment of the civil society of Pen. This centre plays a vital role in mobilising Katkari Adivasi throughout the region. Specifically, in Pen, it works to avail accessibility of fundamental rights like food, education and health to the Katkari Adivasi.
Note: This series would not directly or necessarily help fieldworkers and practitioners to know what fieldwork is. It would only give a glimpse of the process; how the 'field' has a platform for a 'practitioner' in building a perspective. The ideas and thoughts that have shared in these blogs are the authors own, and all of them are subjects to the discussion.
The following articles are written out of the field recordings that were written during the fieldwork from August 2016 to March 2017. The chapterization is conceptualised from the themes taken from the local dialects.
- Tumhi Pan Shahar Madhun Yayal Ahe? [The Urban Connections]
- Jangal Mhanje May-Baa [Embracing Nature]
- Bai-Manus, Aan Waadi, [Thinking Challenges]
- Macchi Khashin Na? [Unlearning Communities]
- Dharanachya Pudh Aahe Dharanwaadi [The Adivasi Living]
- Majhyasarakh Bol Bar! [The Katkari Language]
- Bhat Kuth Pikato Mahiti Aahe? [The Slope Farming]
- Dongaravar Ahe Vasti, [The Mountain Approach]
- Tu Lay Hushyar Ashin Na Shalet? [Cultivation of Thoughts]
- Baherchya Lokanna Nahi Mahit [Perspectives From Within]
