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The article focuses on the social conditions of Indigenous Peoples of India. Topics discussed include COVID-19 pandemic and its impact on the health of Indigenous communities; violations of the rights of Indigenous Peoples by security forces; and non-restoration of alienated tribal land and repression under forest laws.

Salt was once the most valuable product in Arunachal Pradesh, a hill state of India, because of its scarcity in this high altitude region. The state is inhabited by almost 31 indigenous groups, among which only the Apatanis have the knowledge of making tapyo, a traditional alkaline product that is a substitute for salt. Tapyo has become nearly a lost culinary tradition because of the rapidly changing lifestyle of the Apatanis. This report focuses on the traditional preparation style of tapyo, how changing lifestyles have affected it, and its future survival. [ABSTRACT FROM AUTHOR]

The article focuses on the social, economic and political conditions of indigenous peoples in India as of 2017. Topics include the legal rights and policy developments concerning indigenous peoples in the country, human rights violations against Adivasis people in 2014-2016, and the alienation of tribal land in the country.

Tribal communities in the Northeast India rarely find their approaches, concerns, and issues properly addressed by the mainstream mass media. Traditional folk media in that vacuum till now mirrors familiar details of their everyday culture, validate rituals and institutions, educate non-literate groups, and maintains conformity to the accepted patterns of behaviour. Thus, traditional folk media is the indigenous equivalent of exogenous mass media and facilitates change and progress in tribal societies by communicating socio-economic change. Traditional media is found in the expression of their daily social life of the people. Since ancient time, the people engage themselves in folk songs and dances, arts and crafts, rituals and festivals etc. that are part of their daily life. Traditional folk media are indigenous channels of communication having in built character of entertainment, which was made for expressing socio-ritual, moral and emotional need of the folk such as folk songs, folk arts, folklore, etc. Folk media is a genuine means of communication and a true carrier of culture amongst various people. It inspires people to perceive the message or information more effectively. Folk media serves as a means of achieving the ultimate reality. Present article is an attempt to understand the traditional folk media in tribal communities with the help of empirical evidences from Zeme Naga society of North East India. [ABSTRACT FROM AUTHOR]

The article focuses on the socio-economic condition of the indigenous population in Israel. Topics discussed include the recognition of the indigenous peoples in the country, the main social, economic and political challenges they encounter, the government policies and laws protecting their rights such as the Resettlement Bill, and their political representation.

The article focuses on the socio-economic condition of the indigenous population in Nagalim. Topics discussed include the recognition of the indigenous peoples in the country, the main social, economic and political challenges they encounter, the government policies and laws protecting their rights, and their political representation.

The article focuses on the socio-economic condition of the indigenous population in India. Topics discussed include the recognition of the indigenous peoples in the country, the main social, economic and political challenges they encounter, the government policies and laws protecting their rights such as human rights, and their political representation.

Based on fieldwork, this article examines various aspects of tribal migration from the Northeast frontier of India to Delhi, a phenomenon which increased rapidly in the last half decade or so. This offers insights into four important interlinked processes. First, such migration indicates significant changes taking place in the Northeast itself. While many migrants leave the region to escape conflict, many more simply seek to find work, pursue education and fulfil changing aspirations. Second, tribal migration to Delhi reveals the ways in which the city itself has been changing. While tribal migrants search out employment opportunities in neoliberal capitalist spaces, employers in such spaces have specific reasons to desire tribal labour, particularly in shopping malls and call centres. Third, tribal migrants encounter racism and discrimination in Delhi and their experiences reveal how racial issues function and are debated today within India. Fourth, tribal migrants themselves embody the dramatic discord between the ways tribals see themselves and the ways they are perceived in India. [ABSTRACT FROM PUBLISHER]

The paper under presentation is an intensive study of dogging (a Nyishi term for place where travellers take rest) of the Nyishi tribe of Arunachal Pradesh. In a broad sense, Dogging may be construed as a place of temporary halt of Nyishis representing the ancestors of present Nyishi tribe of the state, spread across five districts, on their onward march from an unknown land in ancient China/Mongolia. The document is an outcome of interaction with three Nyishi resource persons of repute viz. Tana Epa Tara, Raha Laji and Taha Nyir, and their information were also verified from other sources who shared their understanding of migration of Nyishis' ancestors passed on to them by the forefathers in medium of folklores. Despite glaring variations, the study of Dogging throws light on the topography, climate, characteristics of soil types, fauna and flora which the ancestors of Nyishi people came across, where their ancestors lived once upon a time and also of what they learned, innovated or formulated technologies, customary laws, faced new groups of people or involved in war. This study probes various doggings of habitation during the migration and probable reasons of movement of an Ancestor of Nyishi people, within and around the present settlement. [ABSTRACT FROM AUTHOR]

Overwhelming number of tribesmen inhabit the forest zones and invariably they are linked up with forestry activities. There is no doubt that the tribes have had a symbiotic relation with the forests, but there were many of them who survived on the quit money and earned substantial amount of cash income. Besides many of the nomadic tribes and transhumance population barely lived on forests. There have been many long distance traders also among them. In the present times due to rapid industrialization, urbanization and commercialization forests have depleted fast and the tribals too have been roped into the process of felling. Many activists and academies are trying to re-establish the forest and land rights of the tribes. But, apart from all, the tribals are today demanding their territorial rights (Which they ceded to the British) and the right to self determination. If this be accepted, it is the prerogative of the tribes to maintain their forests or not. The onus of maintaining the forests and environment should not be left only on the tribals. The image of tribes being 'Junglee' - barbarians must immediately go. The article briefly touches upon these issues. [ABSTRACT FROM AUTHOR]

It is difficult to deny that traditionally the present day scheduled tribes had enjoyed full rights on the forest before the British colonial period. The forest not only provided them with resources of livelihood, it also was intimately inter -oven with their way of life. Their rights over the surrounding environment are not individual but collective. Imposition of several restrictions had some counter effects that generated a few cultural processes among the small hunter-gatherers. The processes of 'withdrawal', 'secondary primitivization', 'stigmatization of an entire community', 'loss of nerve' and 'marginalization are a few worth mentioning. The very small size populations of the Great Andamanese, Onges and the Angs are not viable to 'withdraw' and maintain some symbiotic relations with the neighbouring societies Instead they have become dependant on the larger societies. However, even at the stage of almost total dependency these very small and endangered tribes avoid any meaningful interactions with the neighbouring non-tribal communities due to the wide gap in mindsets of the people of two levels of cultures. Both culturally and psychologically they remain out side the fold of the larger societies. This process can be labeled as 'detached dependency'. [ABSTRACT FROM AUTHOR]