Tribes in Andhra Pradesh Diversity and Social Organization • 33

Traditional Political /
S. Tribe Type of Marriage Forms of Marriage Religious Council
No. Head(s)/ Servants
9 Konda Dhora Negotiation, Levirate
Capture, Elopement,
Service
10 Kondareddi Peddakapu, Pinapedda
11 Kondh Negotiation, Levirate, Sororate, Havanta
Exchange, Elopement, Polygyny
Service
12 Kotia Negotiation, Levirate, Sororate Nayak, Barika
Elopement, Capture,
Service
13 Koya Negotiation, Levirate, Polygamy, Poyi, Pinapedda,
Elopement, Capture, Cross-cousin Vyapar
Service marriage
14 Kulia Negotiation, Levirate, Sororate,
Elopement, Capture Polygyny
15 Mali Negotiation,
Elopement, Service
16 Manna Dhora Negotiation, Levirate, Sororate Kula pedda
Elopement, Capture,
Service
17 Mukha Dhora Negotiation, Levirate, Sororate,
Elopement, Capture, Polygamy
Service
18 Pardhan Negotiation, Levirate, Polygamy Patel, Mahajan,
Capture, Elopement, Devari, Hawaldar,
Service, Intrusion, Karbari
Exchange
19 Savara Negotiation, Levirate, Buyya,
Elopement, Capture, Cross- Kudumboyi
Service cousinmarriage
20 Sugali Negotiation, Nayak, Karbari,
Service Dappan
21 Valmiki Negotiation,
Elopement

6. Summary
Tribes in Andhra Pradesh are culturally both rich and diverse. Different Acts and
Amendments in the constitution have identified and classified the tribes in India based on
various aspects. Andhra Pradesh serves as a microcosm to India as it is a perfect replica of
the nation in terms of the richness and diversity of the tribes. Currently, 34 different tribal
34 • General Themes

groups are recognised by the state. There are inter-state variations in these recognitions.
Some of them are identified as PVTGs. All these tribes and their diversity are a part of the
rich cultural heritage of India. The cultural resources of tribes offer many opportunities
for a sustained livelihood. The social institutions, arts and crafts of them, food practices
followed by them and many other cultural characteristics are important to be recognised
as they serve as their identity markers. Religion and politics in the tribal societies are
significantly distinct from those of the general population. If the tribes in Andhra Pradesh
are observed keenly, it can be clearly understood that their diversity is self-evident and
self-sustaining. A deeper observation and understanding of them would enable us to be a
better worker or official or above all a better person.

7. Recapitulation
• What are the major tribal communities in Andhra Pradesh? Where are the PvTGs
distributed in Andhra Pradesh?
• What are the tribes in Andhra Pradesh which have similar social organization?
• What is the economic typology of tribes in Andhra Pradesh?
• What are the important festivals of the tribes of Andhra Pradesh? In what respects
the tribes in Andhra Pradesh have still retained the tribal features as far as religion is
concerned?
• What are the different types of marriage practices among the tribes of Andhra Pradesh?

8. Glossary
• Endogamy: Practice of marrying within a social or cultural group.
• Exogamy: Practice of marrying outside a social or cultural group.
• Hunter gatherers: People who live chiefly by hunting, fishing, foraging and harvesting
wild food.
• Levirate: A custom by which a man may be obliged to marry his brother’s widow.
• Moiety: Each of two social or ritual groups into which a group of people is divided.
• Nomadic: Roaming about or moving from place to place frequently without a fixed
pattern.
• Pastoral: A way of life centered upon the tending of herds or flocks.
• Phratry: A unilineal descent group composed of a number of supposedly related
clans.
• Podu cultivation: A form of shifting cultivation, whereby different areas of forest are
cleared by burning each year to provide land for crops.
• Polygamy: The practice of marrying multiple spouses.
• Polygyny: Polygamy in which a man has more than one wife at one time.
• Sororate: A custom in which a man marries his wife’s sister, after his wife’s death or
proven infertility.
 Tribes in Andhra Pradesh Diversity and Social Organization • 35

• Subsistence: The action of supporting oneself, especially at minimal level.

• Totem: A natural object or animal that is believed by a particular group to have
spiritual significance and that is adopted by the group as its emblem.

9. Activity
• Find out who represent the traditional political positions in the tribal communities
in the area where you are working. Find out what is their relationship with the members
who are occupying positions in the statutory political bodies.
• Find out the status and role of religious functionaries in the tribal society you are
serving.
• Find out the art and craft activities of the tribe you are working that need revival and
also how the community can participate in such revival measures.

10. References
www.aptribes.gov.in
www.tribal.nic.in
www.censusindia.gov.in
 3
36 • General Themes

Building Empathetic
Interactions with Tribals

Empathy in Communication
Writing about or talking to the tribal people can be a sensitive area. There could be many
words that have the potential to offend the tribal people. The reasons for offence are many-
like associations of past treatment, derogative approach by non-tribal people, stereotyping,
segregation etc.
Being public functionaries we need to have an inventory of appropriate terminology when
addressing or talking of the tribal people.
For instance, instead of using the word 'tribals,' tribal people, or 'Scheduled Tribes' will be
more appropriate.

Can you come up with a list of words that could offend the tribal people and suggest


empathetic alternatives?

Contents

1. Introduction.
2. Learning Objectives.
3. Why is there a prejudice towards Scheduled Tribes?
4. What is 'culture'?
5. Are there good/bad and high/low cultures?
6. Ethnocentrism.
7. Cultural relativism.
8. An elaboration of the concept of cultural relativism.
9. What has to be done in this regard?
10. Tribes as our fellow beings.
11. Summary
12. Recapitulation
13. Glossary
14. Activity
15. References
 Building Empathetic Interactions with Tribals • 37

1. Introduction

I ndia is one of the countries across the globe which has a rich tribal heritage. According
to the 2011 census, the tribes account for about 8.6% of the Indian population and the
tribal people are distributed across the various parts of the country. The state of Andhra
Pradesh also has a substantial tribal population. In the Indian context, the tribes are
supposed to be members of indigenous groups and are thus many a times referred to as
‘adivasis’. This umbrella term is literally translated as ‘original/ first inhabitants’. Each
tribe is distinct from the other and the tribes, in general, are considered to be different
from the so-called mainstream population. The tribes in our country have a history of
hardship and discrimination and they still continue to be treated as the ‘other’. But the
Constitution of India guarantees equality to all its citizens regardless of caste, creed, sex
etc. There is onus on the part of the government to overcome this discrimination and
social inequality. How can that be achieved? Besides socio- economic development of the
tribal communities, there is need to bring change in the attitude towards tribal people. In
this respect it is advocated here that by developing a cultural relativist attitude, one can
bring about a change in the behaviour, perspectives and approach towards tribal people.
Cultural relativism teaches us that all cultures are of equal worth and no culture is superior/
inferior to another. By providing brief notes on the life histories of some role models, the
unit throws light on the fact that one need not sacrifice his/her life for the betterment of the
tribes, but building empathetic relations with them is sufficient to serve the purpose.
India is a country that believes in the concept of national integration and ‘Unity in
Diversity’ has been its watchword. However, it has been recognized that the notion of
inclusive development will remain a far dream unless all the sections of the society are
uplifted. Tribal sections of the country are still deprived. Higher levels of poverty persist
among the tribal populations. The tribal areas are known for the conflicts that happen
among the different communities. Often, this leads to bloodshed and acts of terror and
violence that are a result of various reasons. The marginalization of tribal communities
and their age-old oppression have been the topics of debates and discussions. Many have
raised their voices for the upliftment and empowerment of tribes. The first step towards
this is to develop empathy towards tribes, thereby involving in empathetic interactions
with them. The Government has taken numerous initiatives and steps to integrate tribal
people into the mainstream society and to establish a peaceful co-existence. The Fifth
Schedule of the Constitution of India that deals with administration and control of
Scheduled Areas and Scheduled Tribes in these areas, recognizes that the quality of
personnel is crucial to the implementation of development programs. It has been mentioned
that only suitable officers (i.e, those who are dedicated, empathetic and competent) should
be posted in tribal areas so that the gulf between the tribal folks and administration can be
bridged. To efficiently provide quality services for tribal communities, the Government
expects the officials posted in tribal areas to maintain positive interaction, smooth
communication, and to work together as a team. Jawaharlal Nehru’s ‘Panchsheel’ for tribal
development also demands mention when discussing tribal policies in particular or building
empathetic interactions in general, as he opined that imposing alien values on tribes should
be avoided. Nehru also emphasized the need to train teams of tribals for their own
development and administration. Rao, M. S. and Rao, B. L. (2010) identify that in order to
make tribal communities as partners in prosperity of the nation, proper understanding of
tribal communities, continuous dedicated field work, guidance, adoption of bottom-up