In We Were Adivasis, anthropologist Megan Moodie examines the Indian state’s relationship to “Scheduled Tribes,” or adivasis—historically oppressed groups that are now entitled to affirmative action quotas in educational and political institutions. Through a deep ethnography of the Dhanka in Jaipur, Moodie brings readers inside the creative imaginative work of these long-marginalized tribal communities. She shows how they must simultaneously affirm and refute their tribal status on a range of levels, from domestic interactions to historical representation, by relegating their status to the past: we were adivasis. Moodie takes readers to a diversity of settings, including households, tribal council meetings, and wedding festivals, to reveal the aspirations that are expressed in each. Crucially, she demonstrates how such aspiration and identity-building are strongly gendered, requiring different dispositions required of men and women in the pursuit of collective social uplift. The Dhanka strategy for occupying the role of adivasi in urban India comes at a cost: young women must relinquish dreams of education and employment in favor of community-sanctioned marriage and domestic life. Ultimately, We Were Adivasis explores how such groups negotiate their pasts to articulate different visions of a yet uncertain future in the increasingly liberalized world.

This encyclopaedia work in five volumes covers all related and relevant information about the scheduled tribes in India. The comprehensive, exclusive and exhaustive work will be an invaluable reference tool for scholars, researchers, planners, administrator, policy makers, govt. official and the others.

The phenomenon of caste has probably aroused more controversy than any other aspect of Indian life and thought. Susan Bayly's cogent and sophisticated analysis explores the emergence of the ideas, experiences and practices which gave rise to the so-called 'caste society' from the pre-colonial period to the end of the twentieth century. Using an historical and anthropological approach, she frames her analysis within the context of India's dynamic economic and social order, interpreting caste not as an essence of Indian culture and civilization, but rather as a contingent and variable response to the changes that occurred in the subcontinent's political landscape through the colonial conquest. The idea of caste in relation to Western and Indian 'orientalist' thought is also explored.

It Studies The Impact Of Economic Development On The Socio-Economic Conditions Of The Tribes. It Describes The Influence On The Life Style Of The Tribes And Suggests Means For Improving Their Socio-Economic Conditions.

A people in need of quick modernization and mainstreaming, or a powerful defense against the advancing march of capitalist growth---these are the two most prominent and stereotypical images of Adivasis in contemporary India, and both do grave injustice to the ground realities. The category Scheduled Tribes, which is purely an administrative category, and does not reflect the immense diversity among the 500 different communities of tribals in India, comprising 8.6 per cent of Indias population, has acquired over a period of time, a distinct political and discursive salience. This collection of essays, divided in three parts, brings together a range of predominantly sociological and anthropological but broadly social science writing that reflects on and illuminates the jungle of dilemmas and conflicts that the scheduled tribes face as they navigate their way through everyday life. It highlights the enormity of social, cultural, linguistic, and politico-economic diversity among the so-called Scheduled Tribes in India, and aims to provide an intellectual platform for an engagement between the scheduled tribes and their India, as also to map the state of current sociological/anthropological writing and debate on the scheduled tribes.