Gond Tribe’s Governance System
The Gond tribe has a traditional system of caste panchayat at the village level. Generally, each family is represented through a member in this institution. The head of the panchayat is known as ‘Baiga’, who is also referred to as ‘Sayana’. The traditional panchayat deals with several social and economic matters, including property division, divorce, adultery, rape, illegal and immoral sexual relations, crop disputes, theft and witchcraft. Decisions are generally taken unanimously and are expected to be accepted by all members of the community. A person who violates the decision of the panchayat may be treated as a criminal and can face caste boycott. The traditional practice of seeking forgiveness and subsequently restoring a person to the community is also found in Gond society. However, the influence of these traditional institutions has declined with the expansion of Government Panchayats.
Kharwar Tribe’s Governance System
The Kharwar community traditionally maintains a caste panchayat, generally headed at the village level by a senior and capable person. The traditional institution deals with matters such as inter-caste or consanguineous marriage, premarital relations, witchcraft, divorce and property sharing. Kharwars also have an inter-village or intergovernmental panchayat, known by names such as Chatti-Patti, Pachora and Sataura. A group of four villages is known as Chatti, five villages as Pachora, and seven villages as Sataura. These higher-level panchayats primarily deal with disputes occurring between villages. Traditionally, the decision of the panchayat is regarded as final, and disobedience may result in caste boycott. With the growing role of the modern Government Panchayat system, the traditional institutions have gradually become less strict and influential.
Chik Badaik Tribe’s Governance System
The Chik Badaiks are traditionally known as the weaver tribe of Jharkhand and are associated mainly with handloom and handmade cloth production. Their major areas of settlement include Ranchi, Khunti, Gumla, Simdega and Lohardaga. The tribe does not have a completely separate ethnic administrative structure of its own. Their settlements are generally mixed villages, and a village may contain around 15 families. Several villages may come together to form an internal traditional council known as ‘Raja’. Persons holding positions such as Diwan and Panare assist the Raja. These traditional positions are generally hereditary. The council deals with disputes and maintains social rules according to community customs and traditions. Certain forms of sexual misconduct and relations regarded as outside accepted tribal norms have traditionally been treated as serious offences, for which social sanctions such as caste boycott or severe punishment could be imposed. In the present period, the All India Chik Badaik Welfare Committee has also been formed and is contributing towards the development and welfare of the community.
Karmali Tribe’s Governance System
The Karmali tribe does not possess a strong independent political organization. For the settlement of disputes, it traditionally depends on Pahan, Munda and other village-level officials. At the same time, the traditional caste or Gram Panchayat continues to exist. At the village level, the head of the ethnic panchayat is called ‘Maalik’, and the position is traditionally hereditary. The institution deals with matters concerning marriage, gotra, immoral sexual relations and divorce. For complicated matters, a ‘Sat Gaoniya’ Panchayat operates at the Pargana level, headed by the ‘Pargana Maalik’, and it can deal with inter-generational disputes. At a higher level, a ‘Baisi Panchayat’ is described, consisting of around 17–22 villages, whose chief is referred to as the ‘chief owner’. In traditional dispute settlement, eyewitness testimony and oath-taking may be used to establish guilt. Traditional methods of testing truth are also described in the community’s customary system. Matters such as land disputes, theft, physical assault and illicit sexual relations are dealt with by the panchayat. Various traditional punishments have included financial penalties, corporal punishment, group fasting and community feasting, along with other socially humiliating forms of punishment. Information regarding the Panchayat meeting and its decisions is communicated to the people.
Kol Tribe’s Governance System
The Kol tribe was recognized as the 32nd tribe of Jharkhand in 2003. In the classification mentioned in the source material, the Kol are placed under the Proto-Astaloid group, and their language is described as similar to Santhali. In Jharkhand, they are mainly found in areas including Dumka, Deoghar and Giridih. The source also notes that a majority of them have ‘B’ blood group. The Kol traditionally follow Sarna Dharma and regard Singbonga as the supreme deity. In terms of political organization, traditional Kol society is described as having limited political consciousness. Their traditional panchayats are headed by a ‘Manjhi’. These institutions deal with ethnic, social and mutual disputes within the community. Traditionally, the decision of the panchayat is considered final and binding upon the members.
Kanwar Tribe’s Governance System
The Kanwar tribe has a traditional caste panchayat headed by the ‘Sayana’, who performs an important role in regulating and controlling social affairs. Alongside this traditional institution, a Gram Panchayat operates under the leadership of a Pradhan or Patel. Village-level quarrels and disputes are settled through the panchayat. Important disputes may involve sexual offences, adultery, violation of marriage rules, theft and land disputes. The panchayat may impose punishments and fines upon offenders. A number of villages may also come together to establish a zone organization, which deals with disputes between different village-level institutions. Above these zones, a central organization consisting of several zones is described as an institution that can examine decisions of the wider region or panchayat. The Kanwar community has also established a Kanwar society to approach the government for the upliftment and development of the community. With the increasing role of Government Panchayats, the traditional panchayat system has gradually become weaker.
Kisan Tribe’s Governance System
The Kisan tribe does not have a strong centralized political organization. At the village level, both Caste Panchayat and Gram Panchayat institutions are found. When a dispute or quarrel arises within a village, a temporary panchayat may be called specifically to deal with the matter. A Pargana Panchayat can be constituted by bringing together approximately a dozen villages, primarily for resolving disputes between different villages. Important traditional panchayat officials include Mahto, Sardar and Kotwar. Senior members of the community can participate in the proceedings of the panchayat. The expenses associated with calling or conducting the panchayat are traditionally borne by the person who calls or sits in the panchayat. The social and economic organization of the Kisan farming community has changed considerably over time. Consequently, a large part of the administrative work is now performed through Government Panchayats.
Gorait Tribe’s Governance System
The Gorait tribe is generally found in scattered settlements, often within mixed villages. Because of this settlement pattern, there is no consistently functioning and fully organized panchayat system in every locality. Nevertheless, a traditional panchayat exists, and ethnic disputes are generally handled by a committee of senior persons. According to traditional beliefs mentioned in the system, the father’s property is divided equally among his sons, while the daughter traditionally does not have a share in the property. Post-marital sexual relations are regarded as a serious social offence. Traditional beliefs concerning witchcraft also form part of the dispute-settlement system, and a person identified as a witch may be expelled from the village by the panchayat. In matters such as divorce and widow remarriage, the panchayat may give its consent or disagreement. Other minor community disputes are also settled through the traditional panchayat.
9. Kora (Koda) Tribe’s Governing System
The Kora or Koda tribe has a traditional Gram Panchayat, headed by a person known as ‘Mahto’. The heads of all families in the village form the membership of the panchayat, while Mahto acts as its president. Jogamanjhi assists the Mahto in carrying out his responsibilities. The decisions of the traditional panchayat are regarded as final for the members of the community. There is no formal written law in this traditional system; instead, social controls, customs, traditions, rules, ideals and established practices function as accepted community laws. The panchayat deals with domestic disputes, property disputes, adultery, wife-torture, witchcraft and witch-hunting. Traditional punishments may include fines or corporal punishment. During the British period, the traditional panchayat is also described as having a role in tax collection until the abolition of the zamindari system. After the establishment of Government Gram Panchayats, the traditional institutions became weaker, although they continue to retain social popularity. Most positions within the traditional panchayat are considered hereditary.
Khond Tribe’s Governance System
The traditional village organization of the Khond tribe was considered particularly strong in ancient times. Its village head was known as ‘Gautia’, who was responsible for resolving village disputes. In the present period, the institution of Gautia has disappeared from most villages. Khonds also live in mixed villages, and many such settlements have become part of the Gram Panchayat, which may be headed by a member of another tribe. They also maintain forms of inter-caste panchayat for dealing with ethnic disputes. Traditional social rules consider marriage and sexual relations outside the accepted caste or gotra as social offences, and persons found guilty may face punishment or fines. In the modern village administration, the Sarpanch, selected by the villagers, has taken an important role in the functioning of the village social and panchayat system.
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