Cultural And Crop Related Festivals

Cultural And Crop Related Festivals Agriculture is the prime and predominant occupation of tribals and the culture of the tribal communities is reflected in their agricultural practices. Their main entertaining modes or ways are the celebrations of different festivals in different seasons that relate to and depend on agriculture produce. The study was made in Seethammapeta Mandal tribal areas on their socio- cultural traits influenced by the crops and forest mining produce that they acquire. This paper details the analysis of how influential the crops and F.M.P. are on the tribals socio-cultural activities in Seethammapeta Mandal and understanding the thematic perception of each festival that the tribes celebrate in different seasons as well as to analyze the concept of cultivation based much on spiritual confidence rather than logical process of production. The encouragement and support from the government legislation for the progress of tribal music and dance have inculcated a new sense of pride in their music and so cial ethos play an important role. KEY WORDS: Crops F.M.P., Primitive tribal groups, Spiritual confidence, Time cycle, Tribal culture. INTRODUCTION The tribes generally have a group of families living together and these groups have pre-historic economy, with several rituals and customs. Certain tribal languages have no script except speech. They live in interior forest areas far away from the civilized world. They have slash burn cultivation and hunting of the wild animals as the way of life. They have a common religion, common customs and live as a community. In general tribes are of peculiar type of people living all over the world. Agriculture is the prime and predominant occupation of tribals and the culture of the tribal communities is reflected in their agricultural practices. The agro-climatic conditions and the resource potentialities differ from one tribal area to another. This is due to the nature of soil, fertility, availability of water etc. Due to prevalence of unemployment and underemployment, agriculture alone cannot sustain them throughout the year. So the tribals must rely on labour works and the forest produce which occupies and play an important role in their daily life. Hence the tribal economy may rightly be called as agro forest based economy. The isolated location of the tribes from the main stream of life is hindering their economic activities. The illiteracy among the tribals and the rich forest produce tempted the money lenders and small traders to exploit the tribals. India ranks the second in having the tribal concentration in the world next only to Africa. India holds unique position in the concentration of tribal communities. Andhra Pradesh is one of the States where the tribals with different cultures especially in Seethammapeta Mandal of Srikakulam District, the important tribes are Savara (Hill and plain) and Jatapu. Savara are one of the important Mundari speaking tribes of India, on linguistic and ethnological grounds. Savara can be considered as pre-Aryan and pre-Dravidian. Though, there were so many sub-divisions among Savara, broadly they are treated as Konda Savara (Malia Savara) and Kapu Savara. Savaras are divided into a number of endogamous tribes. It has been noted that among sub-tribes the Konda Savara tribe have restricted themselves to the tracts of hill and jungle covered valleys. But as the plains are approached, traces of amalgamation become apparent, resulting in a hybrid race, whose apperance and manners differ but little from those of the ordinary citizens. The culture of the hill Savara is very ancient and they are considered by government as primitive tribal groups (PTG) and the Sa varas in plains are not considered as PTG in the Srikakulam district. The researcher has observed considerable differences between Konda Savaras and plain Savaras and also they are equally numbered in tribal population of the district. The other important tribes residing in Seethammapeta mandal are Jatapu, who are socially, economically and culturally advanced tribe in the Seethammapeta mandal. Actually, the other tribes residing in Seethammpeta mandal are insignificant in number. Konda Savara, plain Savara (hereafter mentioned as Savara) and Jatapu are in equal proportion and they consist of nearly 92 per cent of the total tribal population of the Seethammapeta Mandal. Their main entertaining modes or ways are the celebrations of different festivals in different seasons that relate to and depend on agriculture produce. Objectives To analyze how influential the crops and F.M.P. are on the tribals socio-cultural activities in Seethammapeta Mandal To understand the thematic perception of each festival that the tribes celebrate in different seasons. To analyze the concept of cultivation based much on spiritual confidence rather than logical process of production. Present Study The study was made in Seethammapeta Mandal tribal areas on their socio- cultural traits influenced by the crops and forest mining produce that they acquire. Tribal celebrate most of the festivals with respect to the crop grown at particular seasons and throughout the year. In the survey throughout the year, it is revealed that in all the 12 months, they celebrate different festivals by which they worship their traditional gods and godesses in association with agricultural and forest mining produce. This paper deals with wholesome information about how different cultural traits, traditional festivals are influenced by the crops (Agricultural F.M. Produce) in Seetampeta Mandal, Srikakulam District. TIME CYCLE REPRESENTING CULTURAL AND CROP RELATED FESTIVALS January: January is an important month for all Hindus of Andhra Pradesh for the most auspicious festival Sankranthi is celebrated in a grand way, similarly tribals also celebrate it, but the way and process of celebration is somewhat different .They accompany the crop red grass with Sankrathi, conventionally called as Redgram week festival. They have the custom of tasting newly cultivated redgram only after this celebration refers that it should be presented to the god first. Sankranthi in this month is also celebrated in a distinguished way that the entire tribals worship village Godesses regionally called as GRAMA DEVETAS by sacrificing crows and continue the procession of the Godess with all relatives. Another festival in this month called Tiger Festival which they call as PULI PANDAGA in which a goat is sacrificed to the Yojjos in the name of the persons who got expired in the family. They enjoy by taking part in dances like Dhinsa, ancient orchestra and tribal games in this fest ival. Dancing in the villages provides them opportunity for collective rejoining as well as inculcates in them a sense of cultural solidarity. February: Siva Ratri is pretty famous in this month even for tribals and their customary practice is to celebrate the flowers festival (POOLA PANDAGA in their language) in such a way that all the tribals gather flowers from all corners of the forest to worship the Godess and then onwards flowers are used for other personal and commercial purposes. This month is famous for marriages which are generally arranged under the direction of villege Jannad in a formal and traditional way. There is a celibration of cereal week where no cereal produced is tasted till the celebration is held. Another festival in this month is Toku festival in which they construct a small hut in the middle of the villege for their traditional priest called Yojjodu as a representative of the God, is decorated with the feathers of peacock proceeded with a grand procession afterwards. There is another festival called Solapur festival celebrated for the productive growth of cultivation by getting away from the evils, envious deeds and harmful thoughts from others. March: New amavasya is pretty famous and tribals celebrate by being articulated as bear with appropriate make-up and Jannod the formal priest store seeds in a swing. Later all taste the newly cropped mongo .Then follows other festivals in this month called New Jaggary, Jakaramma Temple and tamarind festival are also celebrated. April: There is a festival called Ujjamma Godess festival for the welfare of the villege in which they make a cart and fill it with a kind of fruits called Palli and worship with chik sacrifice and represent the same at the outscirts of the villege. They also celebrate Perantal celebrations for the welfare of the earth, forest and water which give better existence of them. May: Tribals are very busy with agriculture in this month where Seeds Festival is celebrated. All the tribals gather and clean all the agri-utencils and tools and worship them with water melted with rice powder .They also gather sample seeds from every family for puja (worship) with an animal sacrifice and then distribute seeds to all farmers assuming that the permission granted from the God to continue the process of cultivation. June : In this month there are two festivals called Tenka festival and Corner festival (Mula Panduga) in which all tribals taste seeds firstly and celebrate with riped mango by digging them at the corner of every house .This is one of the important festivals for them as the crop of mangos from the forest give them good return. July: There is a festival called Mokkalu Fest in which all tribals take out the unwanted plants in their fields to prevent deceases and increase the productivity of the crop. In this festival a cow is sacrificed to the God. August : The major and important tool they use for the preliminary process of cultivation is ploughing and tribals celebrate PLOUGH WEEK where the plough is neatly cleaned with turmeric powder, decorated with bangles and worship with again a cocks sacrifise so as they start cultivation ploughing with a new instrument. September: ANKUDA Leaves festival is celebrated is this month to get away from the dangerous mosquitos and bees which cost their health. In this Connection they gather every different flower from the forest and worship their God. October: DURGA FESTIVAL traditionally called DASARA is also celebrated by them just as every one of us does. They decorate all the tools, weapons, utensils and furniture with turmeric powder in order to worship the God. Another festival called NANDAMMA Godess Festival is also held at the time of the corp has been handed over from the fields. They celebrate this festival with articulations and roleplays by making up like their traditional Gods. They also worship JAKARI with potatoes and then the corp is taken back to home. November: There is a different festival in the way of games called KANDI GAMES in which they play with their skills of playing withaxes and dancing DHINSA and the tiger festival as refered before also celebrated in this month. December: CHUKKALA Festival is celebrated exclusively by the person who married second time after the dimise of first wife .In order to the former wife should be satisfied in the heaven and assuming that there will be a problem if it is not celebrated , they present four animals sacrifice to the God. There is another festival called AGAMA festival for preventing unnecessary demises is the family. At the end of the month KANDA festival starts and new red gram is tasted by all and will be continued to Redgram week in the month of January. Findings and conclusions: In most of the festivals there is a common practice of presenting animals like cock, cow and goat to the God or Goddess whom they worship. The basic source of their lively hook is either agriculture or acquiring Forest Mining Produce, so they worship the God or Goddess with newly originated produce or endowrsed to the God and afterwards they enjoy by eating and selling them. Most of their practice of enjoying every festival with non-vegetarian, liquor, Dinsa dance articulations. They celebrate festival for the most consumed crop or produce that is directly helpful and gainful to their livelihood such as redgram, cereals, tamannad custard apple and etc. They also give much importance to the utensils, tools and weapons in some festivals as their process of cultivation or FMP starts with them only. There are many superstitions they believe in and very proud to follow the traditional practices in every festival. They respect the mythological master called YOJJODU and JANNADS whom are believed as the representatives of the God or Goddess. They do not generally allow other castes to join their festivals as they look into them as almost their utmost responsibility much associated with community. They believe much in nature and in every festival they worship pancha bhutaas (Five Survivors i.e. air, earth, water, sky, and fire) for their survival is depended on them. The participation in every festival is found from every small village, every house and every person in the family. There is nothing like one exclusive festival is for one separate segment. Fishing hunt is one of the livelihoods for them exclusively for the tribals who reside at the bank of any river. It is found almost all the tools used by them for cultivation, hunting, and gathering produce from the forest are manufactured by them only. Step irrigation is the main system that they proceed with for cultivation. There are famous Gods and Goddess named Gramadevata, Durgadevi, Nandemma Goddess, Goddalama Goddess, Vijjamma Goddesses and etc. Traditional music and dance is slowly becoming less popular among the literate sections of the tribal society. The encouragement and support from the government legislation for the progress of tribal music and dance have inculcated a new sense of pride in their music and social ethos play an important role and significance of socio-cultural factors cannot be ignored in formulation of schemes for their all-round sustainable development. The degree of change with respect to traditional practices and celebrations of festivals is more in Jatapu and Kapu Savaras who are residing in the surroundings of Seethammapeta and in roadside villages. However, the degree of change for the same among these tribes is limited in the interior villages which are not having any transport or communication facilities.

Resilience in Children Essay

Resilience is how a child can cope with the good and the bad things in their life and the ability to succeed and prosper even after facing set and hardships and is based on self-esteem. The more resilience a child is the better they are able to cope with real life situations in their life right up to adult hood and have a more positive attitude. In a paper by Action for Children, it states that resilience concerns the ability to ‘bounce back’. It involves doing well against the odds, coping, and recovering (Rutter, 1985; Stein, 2005). Masten et al (1990) define resilience as â€Å"the process of, capacity for, or outcome of successful adaptation despite challenging or threatening circumstances†. As a concept it appears to be cross-culturally recognised (Hunter, 2001). Masten et al (1990) have identified three kinds of resilience among groups of children. These are: †¢ Children who do not succumb to adversities, despite their high-risk status, for example babies of low birth-weight. †¢ Children who develop coping strategies in situations of chronic stress, for example the children of drug-using or alcoholic parents. †¢ Children who have suffered extreme trauma, for example through disasters, sudden loss of a close relative, or abuse, and who have recovered and prospered. Resilient children, therefore, are those who resist adversity, manage to cope with uncertainly and are able to recover successfully from trauma (Newman, 2004). Some of the processes that are thought to play a part in promoting resilience include managed exposure to risk, since this can provide an opportunity for coping mechanisms to be acquired; opportunities to exert agency and develop a sense of mastery; strong relationships with supportive parents or cares, or external mentors and other social networks; positive school experiences and extra-curricular activities; and capacity to ‘reframe’ adversities  (Newman, 2004). I ensure that in my setting the staff are given the skills necessary and the knowledge to promote resilience in the children we care for. Assertiveness is a healthy way of communicating. It’s the ability to speak up for ourselves in a way that is honest and respectful. We promote this in my setting as a child who demonstrates assertiveness will be more likely to ask for help only when they need it. e.g. if a child asked for help doing a jig-saw they know what exactly they want when asking for help. They are also more likely to get on with the task once the initial difficulty has been overcome and they have been successful and will learn from that. Healthy self-esteem is like a child’s armour against the challenges of the world. Kids who know their strengths and weaknesses and feel good about themselves seem to have an easier time handling conflicts and resisting negative pressures. If a child is self confident within themselves and doesn’t show fear when trying new things e.g. climbing up the steps of a slide. However, the staff need to be aware of risk and the child’s capabilities and be sure that they are not hampering the child’s confidence by perhaps refusing to allow them to take a risk due to age etc. Self-awareness and the ability to socialise and behave appropriately in different situations and is confident about themselves usually reveals a healthy well-being and resilience. Children with low self-esteem may not want to try new things and may speak negatively about themselves: â€Å"I’m stupid,† They may have a low tolerance for frustration, giving up easily or waiting for somebody else to take over. They tend to be overly critical of and easily disappointed in themselves. One example of an approach we use in my setting to help build resilience is based on the Attachment theory. John Bowlby emphasises the importance of early relationships and quality of care for laying the foundations for healthy relationships and self-esteem in adulthood. Interventions based around attachment theory help to develop parental awareness and sensitivity to their child. Sensitive, available and consistent child care practices  protect children by establishing positive expectations about future relationships and a positive view of self, which influence adaptive coping in later years (Sroufe et al, 1990). My setting provides this through a key-worker system, ensuring on-going and effective communication and working in partnership with the parents. Daniel and Wassell (2002). They describe resilience in terms of intrinsic and extrinsic factors. The intrinsic factors are seen as three building blocks that are necessary for resilience: †¢ A secure base – the child feels a sense of belonging and security †¢ Good self-esteem – an internal sense of worth and competence †¢ A sense of self-efficacy – a sense of mastery and control, along with an accurate understanding of personal strengths and limitations. The extrinsic factors are described as: †¢ At least one secure attachment relationship †¢ Access to wider supports such as extended family and friends †¢ Positive nursery, school and or community experiences This framework provides a useful basis for informing assessment of children, and planning and implementing interventions to promote resilience. In my setting I give the children lots of praise and encouragement throughout the day to encourage their confidence and self esteem. If I praise the children they feel good and happy about themselves, hence building their self esteem. I would give the children small challenges that I know that they can succeed in to help build their confidence and self esteem e.g. jigsaw puzzle then I would give them tasks that they will need a little help to complete the task but I will sit down beside them and help and encourage them to complete it. Once completed, the children feel very proud of themselves. Praise gives children confidence and self esteem and having good confidence and self esteem shows a child has good resilience. I would support and reassure a child when they feel scared e.g. starting in my room for their first time away from their parents. Would reassure then by  cuddling them, telling them its okay, distracting them with toys they enjoy playing with at home. If a child makes a bond and trusts the adults in the room they will feel more confident and comfortable. I let the children take risks as this teaches them their boundaries in what they can do and what they cant do. I also let the children play independently by letting them pick what they want to play with to build their interest and their own self-identity. If the children knows what they like and are interested in they will be very confident with themselves. During circle time is a great opportunity for helping children learn new ways of how to protect themselves. On activity we do is to get the children to make faces of happy or sad and ask them in circle time to pick a face and ask why or just discuss when they would be happy or sad and what they can do to change this. This also helps develop awareness of emotions and empathy for others. Helping children protect themselves from child abuse is easier when you begin teaching protection techniques at an early age. It is important to build effective forms of communication with the children by developing relationships and building trust. This circle time activity helps the children to feel comfortable about talking about feelings and emotions. This helps build trust between me and the child and a feeling of comfort in knowing I, or the staff are approachable if something is worrying them I am currently in the process of liaising with the NSPCC about the validity of using imaginative/role play as a forum for exploring what to do in certain situations – example – Run, Yell and tell or the Underwear Rule. I also think the Play Safe is a good simple approach for the older children in my setting, â€Å"Playing with friends is fun, but its no fun if you get hurt. I follow the Play Safe rules to make sure you have a good time†. This is good I think because there are set out specific rules and some of the older children enjoy understanding rules and realising right from wrong. This is a useful tool as it helps children protect themselves in the instance another child hitting or hurting them. They know to tell a member of staff  so that they can help deal with the situation. Teaching a child deal with conflict is vital in promoting resilience and independence. The NSPCC’s Underwear Rule scan support and assist staff to explain to children that where you wear your pants is a private place and no one should ask to see or touch that place. It also explains about good touch and bad touch; good touch is a cuddle or hug which make a child feel safe or comfortable; bad touch is something that feels unsafe or uneasy. Circle time is a good venue to also look at the issue of good secrets and bad secrets. (If an adult tells you a secret which makes you feel scared and anxious then this is a bad secret that you shouldn’t keep but if it is a good secret that you get excited about then its ok to keep the secret). I think it is so important for us to teach the children in the setting that they can trust us and tell us anything they feel scared or anxious about and that we can help them deal with this situation. Parents are fully supportive of this and participate by continuing this at home which supports any learning and confirms this for the child. Sources: NSPCC website. Bernardo’s. Action for Children.

Racism And The World s Greatest Issues Today Essay

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3g Technology - Definition - 1485 Words

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