c


 



 
 

 This chapter deals with analysis and interpretation of data collected for the

present study. Analysis and Interpretation of data are two major steps in the

process of research report. Analysis of data means studying the organized material

in order to discover inherent facts and interpret them with critical scholarship[1].

Analysis of data involves breaking down existing complex factors into

simplex parts and putting the parts together in new arrangements for purposes of

interpretation. Analysis process requires an alert, flexible and open mind. No

similarities, differences, trends and outstanding facts should go unnoticed. Larger

division of material should be broken down into small units and rearranged in new

combinations to discover new factor and relationships. Research data becomes

meaningful in the process of being analyzed and interpreted.

The data may be adequate valid and reliable to any extend but it does not

serve any purpose unless it is carefully edited, systematically classified and

tabulated, scientifically analyzed. Intellectually interpreted and rationally

concluded[2].

³Analysis is the first among the research methods which a researcher will

call upon in his effort to reduce a field of size, that is, to extend a manageable task

from the infinite complexity of real world´.

³The analysis and interpretation of data involve the objective material in

the possession of the researcher and his subjective reactions and desires to derive

from the data the inherent meanings in their relation to the problem. To avoid
 p

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p

making conclusions or interpretation from insufficient or invalid data, the final

analysis must be anticipated in detail when plans are being made for collecting

information. The problem must be analyzed in detail to see what data are

necessary in its solution and to be assured that the methods used will provide for

definite answers. The researcher must determine whether or not the factors chosen

for study will study all the conditions of the problem and if the sources to be used

will provide the request data´[3].

The present study is an enquiry about the various causes of socio-economic

and educational backwardness of Paniya community and the effectiveness of

education strategies introduced by Bo-dhi and TUDI for the educational

advancement of Paniya community. So the topic of the study is ³A study on the

innovative educational practices of Bo-dhi and TUDI in bringing educational

advancement of Paniya Community´.

46
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·

  

i)p To study the ethnography history of Paniya tribal community.

ii)p To analyze the socio economic and educational backwardness of Paniya

tribal community.

iii)pTo analyze the innovative educational practices of Bo-dhi and TUDI in

bringing educational Advancement of Paniya community.

iv)pTo analyze the educational implications of the educational strategies

introduced by the Bo-dhi and TUDI on the educational advancement of

tribal community.



i)p Paniyas have a great tradition culture, language, belief system etc.,

ii)p The educational strategies introduced by Bo-dhi and TUDI have great

impact on the educational advancement of Paniya community.

·



So far as the research methodology is concerned, the present study comes

under the scope of µDescriptive Research´. This is a status study of descriptive

nature made on the basis of date gathered through field investigation. So the

method, to be more exact, followed in this investigation was said to be the

³Descriptive Survey´. Ethnographic method also taken into account for

analyzing the unique tradition culture belief system, language etc. of Paniya

community.

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Wayanad district, which lies between north (attitude 11¶ 26¶ 28¶ and east

latitude 75¶ 46¶ 38¶ and 76¶26¶ 11¶ of the North-Eastern side of the Kerala State

and is bounded on the north by the Virajpet Taluk of Kodagu district of Karnataka

State and Gudaloor Taluk of Nilgiri district Tamilnadu, on the south by the Ernad

Taluk of Malappuram district and Kozhikode Taluk of Kozhikode district. The

district having an area of 2131 sq.kms. was formed on November 1, 1980 merging

North and South Wayanad regions of Kannur and Kozhikode districts. The district

is situated at a height of 700 to 2100 m above see level. Wayanad is well

renowned for its distinctive geographical features and tropical bio diversity. The

district head quarter is located at Kalpetta, which is located at a distance about 76

km from the seashore of Calicut.

Wayanad, which accounts for 5.48 per cent of Kerala¶s total land area, is

known for its ever green forests, plantations, wildlife, mist Cloud Mountains and

valleys. Forests, rich in resources, cover 37 percent of the total area of the district.

The three community development Blocks viz«., Kalpetta, Mananthavady and

Sulthan Battery. The district has 25 Panchayaths and one statutory town, which is

Kalpetta, the district head quarters. The district has three revenue divisions

(Taluks) namely, Vythiri, Sulthan Battery and Mananthavady under which there

are 48 revenue villages.

  
  !
 " )

Wayanad district lies on the southern tip on the Deccan platen. 38 percent

of the total area is covered by forests, which fall under three viz«.., (i) plantain

deciduous (ii) tropical ever green, and (iii) tropical semi evergreen. Of these, the

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most common is platen deciduous found at an elevation of 700 to 1000 meters

above mean sea level. Wayanad gets an average rainfall is as high as 3000 -4000

mm in high attitude western border of the district. The district has four seasons

viz«, cold weather (December to February) hot weather (March to May), south

West Mansoon (June to September), North East Mansson (October to November).

During the hot weather the temperature goes down to 15¶c Rivers.

Major River of Wayanad is the East flowing Kabani, an important tributary

of Cavery. Almost entire Wayanad district is drained by Kabani and its three

tributaries, viz«« Panamaram-river, Mananthavady-River, Thirnelly river. The

other important rivers are make and Chaliyar. Mahe River originates from the

western slopes of the dense forests of Mananthavady Taluk. The Chaliyar river

originates from the Elembileri hills of Sulthan Battery Taluk and flows through

Ernad and Kozhikode Taluks before it empties into the Arabian Sea.

# ·


Chembra Peak 2345 M), Vellarmala (2450M), Banasuramala (2061M),

Elembilerimala (1839 M) Bhaniagiri 1608 M), Munnelipadimala (1607 M),

Thariode mala (1553 M) are the important mountains of the district.



Human existence in Wayanad dates back to Stone Age. Archaeologists

consider Edakkal cave in Wayanas as one of the earliest centers of human

habitation. ³Wayanad, as its name signifies, is the land of forests. The correct

name signifies, is the land of forests. The correct name is Vana-nad (forest

country) which, by laps of time, is pronounced Vaya-nad or Wayanad, as it is now

spelt´ (G.Gopalan Nair 1911). The aged people of Wayanad have the opinion that

49
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the term Wayanad derived from µVayal nadu´ he land of paddy fields indicating

that the region was known for its agriculture centuries back. It is believed that in

ancient times Wayanad was ruled by the vedar tribe. Later Wayanad came under

the rule of Pazhassi Rajahs of Kottayam Royal Dynasty. The modern history of

Wayanad began with the invasion of the region by the Mysore rulers in late 18th

century followed by the decline of the hegemony of Kottayam rulers over the

region. In early 19th century Wayanad came under the control of British whose

rule lasted for almost two centuries. The British opened up the plateau for

cultivation of tea and other cash crops. By 1940¶s Wayanad witnessed large scale

migration of plateau from South Kerala, resulting in the changes in crop pattern,

land use and economic activity.

It is the least populated district in Kerala after Idukki. The population

density of Kerala is 819 per square kilometers while it is only 369 for Wayanad.

786627 inhabit the district, which forms 2.47 percent of the total population of

Kerala (31838619) as per 2001 census. If the total popul ation of the district

136062 (17.43 percent) are scheduled tribes, the scheduled tribes in the districts

accounts for 37.36 percent of the total tribal population of Kerala, which according

to 2001 census is 364189.

The population of Wayanad is basically agrarian with the majority of the

working population of the district is involved with agriculture, either as cultivators

or agriculture laborers. Census of India 2001 reveals that 47.3 percent of the total

work force of the district is involved with agriculture while the figure for Kerala is

22.8 percent. 30.5 percent of the total labour force of the district is agricultural

laborers. The figure for Kerala is 15.8 percent.

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As per 2001 census, Wayanad district had a total literacy rate of 85.25

percent and for the scheduled tribe; it was a mere 65 percent. Wayanad district has

63 High schools, 73 upper primary schools and 144 Lower primary schools 6

vocational higher secondary schools and 24 Higher Secondary schools. A part

from these schools there are five residential schools run by Tribal Department

where tribal children get upper primary and secondary education. Base time

survey conducted by µKIRTADS¶ revealed the fact barring a few, the most of the

tribal settlements in the district schools are available with in a radius of 2.5

kilometers.


 
$   

According to 2001 census the population of Scheduled Tribes (STs) in

India was 84.33 million, which was about 8.2 percent of the total population.

There are 364,189 tribals in Kerala, who constitute 1.14 percent of the whole

population. Among the entire district, Wayanad has the highest concentration of

tribals, constituting (136062) 17.43 percent of the total tribal population in the

state. After the 2001 census publication, Govt. of India has included Wayanad

Kadars, Thachandan Mooppan, Karimbalan communities in the schedule Tribe list.

As such as the present tribal population in Wayanad district is 137437. Among

them Paniyan, Kurichian, Kuruman, Adiyan, Kattunaikkan and Oorali Kuruman

are the major tribal groups found in the District, of which Paniyas are the single

largest tribal community of Wayanad, forming 44.77 percent of the total tribal

population of the district.

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Among the STs there are differences based on race, language and culture.

The major three racial groups in India. Proto Australoids, Mangols, Negritos,

Paniyar, Kadar, Irular etc., are belong to the Negrito racial group majority of the

tribals live on agriculture or agriculture related labour while others have

occupations like hunting, gathering of forest produce, pasturing and government

jobs. Compared to the tribals in the North India, those in the south are

economically poorer, more primitive and more secluded from the main stream

communities (Mathew Aerthayil). They can broadly be categorized into three

viz«, agricultural labors, marginal farmers and forest dependents. Paniyan and

Adiyan communities, who were traditionally artisans, constitute the major part of

agricultural laborers. They form nearly 55 percent of the total tribal population of

the district. Kattunaickan who have been classified as ³Primitive tribal groups´ by

the government almost entirely depend on forest for their livelihood either as forest

labourers or as collectors of Non Timber forest produces. They constitute nearly 9

percent of the total adivasi population of Wayanad. Kurichian and Mullukuruman,

traditionally agricultural communities forming 35 percent of the total tribal

population by and large are marginal farmers.

Among the tribal communities of Wayanad Paniyan, Adiyan were traditionally

bonded labourers and Kattunaickan and artisan community like Urali Kuruman are

the most Vulnerable sections of tribal communities in Wayanad. Traditionally

cultivating communities like Mullukuruman and Kurichians are relatively better of

them the rest of the tribal population of the district owing to the resource lack

agricultural land they had.

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Wayanad has got the highest concentration of tribals in Kerala (1, 14, 969,

35.8% of the total tribal population and 17.11% of the Wayanad Population).

(Source: Scheduled Tribes of Kerala at a Glance, KIRTAS, Kohikod, 2003.).

Majority of them are small cultivators and agricultural labourers. They practiced

shifting cultivation and gathered food by hunting and fishing in earlier times. Due

to the large migration of non-tribals, the tribals in Wayanad are forced to move to

the interior forest or became landless people living in colonies being dependant

coolies to the Hindu, Muslim, Jain and Christian landowners. The greatest

sufferers were the bonded-labourers: the Paniyas and Adiyas.

According to Rao Bahadir C.Gopalan Nair there were fifteen tribal

communities inhabited in Wayanad. (Gopalan Nair 1911:49-50). Among them,

there were Hill tribes and Aborgines (Predial slaves and Forest dwellers). Their

names are: Ë


 
 
 
 
 Ë  

Ë
  Ë
  
 

 Ë  hill

tribes) and     

  Ë
 Ë

 aborigines-forest dwellers). At present all of them are not found in

Wayanad. The reasons for the reduction of tribal communities in Wayanad are:

administrative reason (earlier Wayanad was under Kannur and Calicut districts),

migration, natural induction into major communities and natural extinction due to

adverse life situation.

The communities who are there right now are: Ë




Ë
  Ë
 
 Ë
  


 Ë
 Ë      !

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The name µKurichiyan¶ was given by the Kottayam Raja to this group, as

they are experts in archery. The expression is µKuri-vachavan¶ (he who took an

aim). They belonged to a class of µNairs¶ known as µTheke Kari-nair¶ meaning

³Kari nair of south¶ indicating Venad or Travancore. Kottayam Raja brought them

to Wayanad to fight against the µVeda¶ rulers ³Aripan¶ and µVedan¶. Traditionally

they were settled cultivators. Today a major section of them are marginal farmers.

Their houses are called µmittam¶. Their special deity is µmalakari¶ an aspect of

Siva as hunter. They follow µmarumaka thayam¶ (matrilincy). They take non-

vegetarian food; observe strict caste segregation (pollution). They do not take food

with any caste except Nairs and Brahmins. At present, their life style has changed

considerably. The younger generation moves freely with other communities, share

food with them, join in other communities¶ celebrations and rituals. At Eachome

in Panamaram panchayath there are five Kurichiya settlements. Their main

occupation is cultivation and they are good at hunting. At Eachome they have an

archery sangam under the leadership of Mr.Achappan and Mr.Rajan. The

participated at state and national level archery competition. They have a tradition

of folk medicinal practice. Some of them are experts (Nattu vaidhyam) in this field

today. Mr.M.Rajan Vaidyan at Eachome is a famous indigenous medicine man,

who runs a hospital in Eachome.

Apart from Wayanad the Kurichiyas are found in Kannur and Calicut

districts. According to 1991 census, their population is 8287 (8.81% of total tribal

population in Kerala) 60.11% of them are literates and they speak Malayalam

using lots of native words and phrases. The population growth between 1981 and

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1991 is 27.33%. They occupy highest status among the Wayanad Tribes. There

are two studies on this tribe.2

_ p ·%# 

The Mullkurumbas are traditionally bowmen and hunters, with Kurichiyas

the formed an army to fight against British power in early 19th century. (Tribal

revolt in 1812) 3 They claim that they are the descrndants of Veda dynasty.

(Rulers). Their origin was in µ   ". Kirathan, Siva the hunter, is their

god. Their village is called ³Thara¶ and village head is µThachil mooppan¶. They

follow µmakathayam¶ (patriliny). They are non-vegetarians. They speak

Malayalam and their festivals are   
 # , and sankaranthy. Their

dance is called Kolkali. In the present day, they enjoy a better status among the

tribal communities.

Census report of Government of Kerala States, Mullu Kurumbas

community belongs to Kuruma sect of which Ooralis also is a part. The Ooralis

were traditionally potters and Mullu kurumbas were settled cultivators. Today

majority of them are agricultural or casuallabourers. Most of them own land. I

have direct contact with the Mullu Kurumba community in Nellarachal and

Muthanga. Mr.Sankaran form Nellarachal told me that they are the original

inhabitant and the rulers of this region. Their total population is 23444(7.3% of the

state tribal population). The literacy rate is 60.27%. Now there are employees in

the Government department, educational institutions and other social

organizations. There are many members in the state administrative field like

panchayath members, taluk officers, and there is one MLA from this community.

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Manu Jose collected their folk songs and published in a book form(Jose, Manu

2001)

] p  
!
# 

They are artisans and are experts at all kinds of skilled works: black

smith, pottery, carpentry, and basket making etc. They are good at cutting trees,

hence, they are called Vettu Kurumbas (Vettu means µto cut¶). They speak their

own dialect at home, to outsiders they use Malayalam mixed with canaries words.

Their houses are called µpadi¶and god is µmasti¶. They follow

µmakkathayam¶(patrilincy). Though they are a class of artisan, now they live by

coolie work (agricultural labourers). They are found all over Wayanad and they

are supposed to be the one of the original inhabitants of this region. Economically

they are very backward and many of them live in poverty. This situation is

affected in all other aspect of their life; health, education, social life. I have found

a group in Nadaayal in Kenichira panchayath. In the present Government

Scheduled Tribe list, they are included in the Uraly of Idukki district that is not

correct ethnically.

V p

 

Adiyas migrated from Coorg (Karnataka). They were slaves and

agricultural labourers. They speak a dialect of Malayalam with Canaries mix.

Their gods are Kullath Karinkali, Malakari and Kuliyan. Village head is called

Mooppan and the next rank is Muthali. Their landlords gave these titles. They also

use tudi and kuzhal for their religious rituals and festivals like Thira and Vishu.

They inhabit in the north Wayanad. µMarumakkathayam¶ is followed among them.

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Gadhika is a ritual to ward off the evil spirits, which cause sickness and

disharmony in a village.

As per the 1991 census, their population is 9690. They form 3.02% of total

tribal population of the State between 1981 and 1991 the community has grown by

18.87% However; the growth rate is lower than the state level tribal population,

which is 22.75%. The literacy rate is 36.03%. Gothra Maha Sabha leader

Ms.C.K.Janu (33)is an Adiya woman who made a breakthrough in the tribal

struggle for land in the recent years. Today their living condition is very poor.

They do not get daily work and many go hungry due to lack of food materials.

´ p 
#  

% 

These two hill tribes are practically identical in all ceremonies and customs

except in three matters: namely Then (Jenu) kurumbas do not eat monkey¶s flesh,

they gather honey, and they do not take meals with Kattunaikas. They are

migrated from Mysore. There they are called as Jenu kurumbas and Kadu

Kurumbas (Jenu means honey). They live in Padi and their village head is

Muthali. They were living in the interior forest, but now have come to the plains

in search of work. µMasti¶ is their god and µpena¶ is the spirit of the ancestors

(deceased). They perform a dance µKolkali¶ for marriage celebration and µucharal¶

festival. They follow µmakathayam¶(patriliny) as law of succession. They speak a

dialect that is a crude form of Malayalam and Canaries. I have visited two

settlements of Kattunaika community. They belong to the primitive group having

very limited living facility. They are good at music and dance and I have joined in

one of their dance performance.

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The Kadar lives in the North Wayanad, i.e., Mananthavady taluk. They are

about 503 (1991 census). They were Nairs, who accompanies the Raja of

Kottayam, with Kurichiyas and settled in the forest. (Gopalan Nair 19:10:80)

Kadar means forest men. They worship µMalakari¶ (Siva-the hunter)and their

house is known as µIllam¶. They follow ³Marumakkathayam¶ and follow some of

the customs of Nairs. They were the lords of the forest, experts in archery but now

they are agricultural labourers. Their elders are known as karanavan and senior

among them has the title piriyan. This group is not included in the present ST list

of the Kerala government. There is another community having the same name,

which is found in Palakkad and Trissur districts in Kerala.

& 
  

There are about 526 Hill pulayas in Wayanad. They are found in the south

Wayanad: Kottathara, Vaithiri, Edavaka, Porunnanur and Anjukunnu areas. They

are considered primitive tribe, lower to Paniyas in the social status. They follow


 ! They do not claim kinship with Malabar Pulayas. Their

headman is called µMaruthan¶. Bride price is given for marriage µPatha¶ and

µBhadrakali¶ are their gods. They are agricultural workers, employed by Muslim

and Christian landowners. Wayanadan Hill Pulayas are not included in the ST list.

Another group is found in Idukki district hearing the same name. They are

included in the list. These are happenings in this area due to administrative and

political reasons.

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*  
 

Paniyas are the largest tribal group in Kerala. They are the original

inhabitants of Wayanad region. They were slaves and belonged to the primitive

tribal sect. They are seen in the neighboring states of Karnataka and Tamilnadu.

More details on this tribe is given in the next section.

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According to 1991 census Paniyas are the largest tribal sect in Kerala.

They come about 67,948 out of 3, 20,967 of the tribal population in Kerala

(21.2%). Paniyas are the original inhabitants of Wayanad region. Of late there

have been some migration by them into the neighbouring districts of Kerala

namely, Kozhikode, Malapuram, Kannur and Kasargod, etc. There are Paniyas in

other part of Kerala also but a few in number. The Paniyas are migrated to Coorg

and Mysore in Karnatka State and Gudallur and Nilgiri in Tamilnadu State.

Accordingly to K.S.Singh (1994), there are 6593 Paniyas in Tamilnadu 482 in

Karnataka (1981 census). It is stated in the Imperial Gazetteer (101-1) that Paniyas

are the most characteristic representatives of the Dravidian type, probably the

original type of the population of India¶ (Gopalannair, 1911:51).

#

Paniya comes from the word (Pani¶ meaning µwork¶). Therefore, Paniya

means µone who works¶. This name might have been given by their masters:

Goudas or Chettis. The non-tribals call them as µPaniyan´ and µPanichi¶ (male and

female Paniya). Even other tribes also call them in these names. It is not their

name. Their name might be c as told by an informant, Kurukan

mooppan (75)*.

They are agricultural workers particularly experts in paddy cultivation. Cheru

means soil or mud. One who does work in mud or one who is the slave of mud is

called as c!

'Vide appendix No. 9.

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·  ·

Paniyas are the original inhabitants of Wayanad regions. The come from a

mountain called ? , which is an imaginary mountain, told Chimban

Moopan (80)*. Some writers have the opinion that it is somewhere near

³Thamarassery ghat¶. Banasuran Kotta (Balarakottu kala) near Thariode in South

Wayanad is identified as

Ippi mala (Gopalan nair 1911:100, Somasekharan nair 1976: 58). The

myth goes like this (as told by Chimban Moopan(80). Originally, there were only

two persons. One male named c  and female named Ë ! They were

brother and sister. They were living in the caves of the thick forest of the Ippi

mala. While wandering in search of food, they came near a Goundas house. With

the help of the Chetti they trapped them in a net and enslaved them. They found

that they were good workers and told them to live in the nearby field. Finding out

the fact that they have no children the landlord advised them to live as µbrother and

sister above the waist, as husband and wife below it¶. They had five male and five

female children. The progeny constitute the Paniyas. They formed themselves in

to various clans and migrated to other regions. Thus, they became Kaudarina

Paniyaru, $c 
" and µ 
". They still believe that

Chimpan and Kempi are their first parets (   ! It is

mentioned in their Penapattu.

'Vide appendix No. 9.

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c 
·

Another story about their origin goes like this. The  (the

creator God) divided the whole humanity into 101 kulams (family or clan) .

Paniyas belong to the c   ! One day the  God divided

the land (earth) to all the kulams. The Paniyas came last; they did not get their

share as it was all given away to other communities. Then, with the

recommendation of Ë  
 (another god) they received a pinch of soil

from Padachuavan. The God advised them to live by doing work in the cheru that

means mud or soil. Thus, they confirmed their name as c which means

one who is a slave to the soil or mud. (Interview with Kurukkan Mooppan (75),

Nellivayal,Puttenkunnu)*.

Paniyas are the descendants of the Negroes brought from Zanzibar by

Moors trading with Malabar Coast. They are migrated to the hills and interior

places. The Kottayam Raja domesticated and protected them when he occupied

the Wayanad region.

a.p Another belief is that there existed a submerged continent of Lemuria

extending from Madagascar to the Malay Archipelago linking India with

Africa on the one side and with Australia on the other side Imperial Gazeters,

Vol.I). A theory that finds an affinity between the Aborigines of Australia,

Negroes of Africa and to the Aborigines of South India is still discussed among

he historians and anthropologists. Paniyas were one of the primitive groups

who inhabited in this region(Gopalan Nair, 1911: 51-52)

'Vide appendix No. 9.

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Language

The major section of the Paniyas is in Kerala. A minor section inhabits in

the neighbouring regions of Wayanad like Gudalur, Nilgiri areas of Tamilnadu and

Coorg, Mysore areas of Karnataka. They have a common dialect call 

% (Paniya language) but it has got regional variations. Paniya language is a

primate Malayalam mixed woth Tamil and Tulu. It is in oral form. Among them

they speak in Paniya dialect. Elders are good at it, but the younger generations are

not well versed in it. It is due to the influence of other written languages, which are

promoted in the schools, where they study.

a.p Phonology

The vowel system does not exhibit much difference from that of

Malayalam. There are five short vowels and their elongated forms (a,i,u,o,e). The

vowel in the second syllable of many words is elongated before it stops, in contrast

to Malayalam. E.g. Aniaatti, Kitaakke. There are 19 consonant phonemes in Paniya

Language.

The masculine gender suffix is -en, corresponding to the Malayalm-aan

oran. There are six suffixcs indicating the femininc:-  ? !

There are three plural suffixcs, such as:- a, 
 
   
 

 
 ! The pronominal system, Paniya language differs from

Malayalam. It is similar to Adiya language.

In Paniya language thre are ony feminic and non-femininc genders, and no

neuter gender. Same form is used for masculine and neutral genders.

E.g.  
? = Who is he ?

 ²What is that ?

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Negation: Paniya uses $&" which is in Malayalam. They use another

form peculiar to itself and Adiya community, that is, copular verb $ " could be

used for affirmative version! ?   $"! $Ë"   '
 

 $Kanil¶ is used for present and future tense.

Eg.   = He is there.

   = He is not there

At home or at spontaneous occasion, they speak Paniya language among

themselves. However, with non-tribals they converse in Malayalam. Younger

generation is good at Malayalam language, for they study at Malayalam medium

school. Elders speak Malayalam but most of them do not write Malayalam. Paniya

language is rich with songs, stories, proverbs and riddles. Elders have great

respect for their language where as youngsters feel ashamed of speaking in their

dialect in public. It is due to the negative influence of the non-tribals with whom

they mingle with every day.

2.p Present status

The Paniyas are the largest tribal community in Kerala. Traditionally they

were bonded labourers. This community is landless and their major economic

activity is agricultural labour. The Paniya, numberiong 67948 (as per 1991 census)

forms 21.17% of the total tribal population of the State. In Wayanad they are

present in all the three taluks. Largest concentrations of Paniyas are in Kottathara,

Panamaram, Noolpuzha, Thirunelli and Thariode Panchayath.

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 V ð  
 

Location (District) Wayanad, Kannur, Kozhikode,

Malapuram

Language Paniya

Population (1991) 67948

Male 3273

Female 34675

Sex ratio (for 1000 males) 1042

Population growth between 1981 and 19.37%

1991

Urban % 2.9

Rural % 97.10

% of the community to the total tribal 21.17

population of the state

Literacy 33.92

Male Literacy 39.19

Female Literacy 26.87

Traditional occupation Food gathering

Major occupation(Current) Agricultural labourers

Paniya settlements outside Kerala Guddalure, Nilgiri (TN) Coorg, Mysore

(KAR)

Source: Scheduled Tribes of Kerala at a Glance, Kirtads, Calicut

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· 
c

The Paniyas are basically a food gathering tribe, However in the course of

time they became the slaves of the o  and c, landowners. Being a

dependent worker at the master¶s field, they did not have the facility to develop

their traditional technology and science. Yet, in a limited fashion they too

developed their material culture that is very much in tune with simple society¶s

culture.

1. Settlement Pattern

Traditionally Paniyas were settled in the drier part of master¶s land or along

the fringes of wet paddy fields. When the contract was renewed at Valliyoor Kavu

festival they were sold to new master¶s resulting in a change of settlement.

Therefore, in the past they did not have permanent settlements.

Their huts were called 
, generally single, roomed, partitioned by a

wattle divider or small mud-wall. This room is used as kitchen and living room.

Varandha at the back and front served for all other purposes. The walls were of

bamboo-wattle, plastered with mud while the roof was made of bamboo, thatched

with paddy straw or grass. There were 5-10 households usually in one settlement.

They all would be slaves of one master.

At present they settled in colonies that are built by government agencies.

Most the families have tiled houses with three rooms. Water and electricity

facilities are available to them.

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#

Normally each household of the Paniya has an urelu (mortar) and Ulakka

(pestle). A miniature mortar and pestle, used by aged members for pounding betel

leaves and areacnuts. They had kalam (carthern pot) and kooda (bamboo basket)

and illikumbam (inter-nods) as storage vessels. They make baskets and mats out

of needs and bamboos. %   


 c c  


 (winnowing basket), c (broom), c are some of the other

household items of the Paniyas.

Today there is a change in the type of household items today due to the impact

of modern society and market. They have plastic and aluminum vessels for the

kitchen use. They buy all the stationery items for their use according to their

capacity. Ë
   is replaced by umbrella and   is replaced by

money purse or money bag.

" 

In the past as slaves, whatsoever they get from the masters house, they take it

to the pire and eat. Usually they were given paddy as wages (valli nellu). They

pound it and make rice and it is used to make gruel (Kanji) as noon-meal. They

also had raggi and chama as food items. They took food at two times a day, noon

and night. They are non-vegetarians. They catch fish and crab from the paddy

field and make curry out of it, tubers and fruits from the forest and vegetable

leaves (  from the fields are their dishes. Some of the tubers they collect

from the forest are: (
) c  


)  %


( Ë Ë etc., Some of the vegetable leaves they used are*

c

 c  Ë    ! They trap small animals like

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monkey, mongoose and wild pigs and birds and cat them. They drink coffee and

tea made out of raw coffee and tea leaves. Some of the Paniyas are addicted to

alcoholic drinks and betel nuts (
.

Today the food pattern of the Paniyas has changed considerably. Those who

go for work they take breakfast from the tea shop, noon food is given at the work

site and for the night meal they buy rice and fish or vegetable from the shop and

prepare them at home. In the morning, the women and children who are to home

eat what is left over from the previous night. When there is no work some families

do not have even one meal a day. Starvation and malnutrition have affected their

health very adversely.

  #

In the past, male used to wear only simple loincloth and underwear. Female

wear loincloth around the waist, reaching down just above the knee; with both ends

brought up and knotted together at the right shoulder covering the breasts. A sash

(
) is worn around the waist and it may be used as a pursue. In the past men

and women had the habit of growing their hair long. Now men gave up this

fashion. Elder women have the fashion of µMonkey crop¶, trimming it up to the

shoulder.

Men do not wear ornaments. Women wear 
 (A bamboo-comb).Men do

not wear ornaments. Women wear treli (a bamboo-comb )bead need 

 ! +

  
     ! Ë  vale (glassbangles)

worn their wrist and thole vale, on their upper arms.

  finger rings, and

toe rings also are used by women. Tatooking was done in the past. The chains

they were are :
     ! Ë
  is the normal bead

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necklace used by all women.  , which is made of coins, is used by 

during ritual time. ,  is used for marriage.

Today most of the Paniya except some older people follow the modern life

style in their dress pattern and ornaments. Men wear  pant and shirt and

women sari, blouse and 

 as according to the fashion of the time. They

use all the modern ornaments that re available in the fancy shops and jewellery.

#





The Paniyas are agricultural serfs from time immemorial. From the very

name µPaniya¶ which means µworker¶, we can understand that they were the slave

workers of the landowners. Being the largest group among tribes, they are the real

labour forces of Wayanad. Without them Wayanad would have been in a different

situation. They earn their livelihood by working as coolie in the paddy field, dry

land and estates of the non-tribals. In the forest settlements, they practiced shifting

cultivation of ragi, thine and paddy. Now they are not permitted to do this in the

forest.

Bonded labour system prevailed in Wayanad till 1950¶s. During the

µValliyoor Kavu Festival¶ the Paniyas borrowed money from a landlord with the

promise that they would work for him in the following year. The mooppan or

Kuoottan of the group took an oath before Valliyoor amma on behalf of the Paniya

group and they would not break this promise. For the entire year they worked as

bonded-laboures getting the minimum wages for their survival in kind, that is,

paddy. This system of work was known as Kundal Pani or Kurugettu Pani or

Aandukettu.

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There was another type of work system existed in Wayanad for paddy

transplantation. It is known as Ë  ! And the dane related to this work is

known as Ë  dance¶.(10) It is a manipulative way of making use of the

maximum labour force within a short period of time for paddy cultivation.

Ë 

 according to the direction of the masters (land-owner) would

gather the Paniya workers for this work. They prepare the paddy field, collect the

paddy seedlings and start the planting of paddy in large groups. The whole work

would be done in a festival mood. Drums (-? and pipes (Ë ) would be

played by experts, songs  ) are sung, and common food is served and by

evening 10-20 acres of paddy field would be planted with new paddy seedlings.

This system of work was there in Wayanad especially in Mananthavady taluk till

1970¶s.

According to 1981 census 16.6% Paniyas are coolie workers. (Male:

50.7% and female: 42.7% of them 85.2% are agricultural labourers 11.5% are

engaged in fishing and forest produce gathering, and the remaining 2.8% are doing

other works (K.S.Singh 1994: 976). Now their economic status is in very patheit

condition. Many live their life without work. Some may get one or two days work

in week. During off-season (non-harvest reason) they do not even get one-day

work in a week. It is due to the crisis happened in the agricultural sector in

Wayanad since 1999 Half of the male workers are addicted to liquor, which result

in ill health, village and family disputes, and starvation in the family. Some tribals

who work in the non-tribe¶s field get liquor and some money as wages. It is spent

in toddy shop or hotels, and as a result, their health is spoiled, and family and

social life is disturbed.

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Some Paniya household has 0.5 to 1 acre of paddy field or dry land. But it

is cultivated by the non-tribals. On emergency needs one might have borrowed

some money from the non-tribal giving his land as mortgage. Because they charge

heavy interest on the amount, a stage would arise where he is unable to repay the

amount. Hence, he becomes a lifelong debtor to the non-tribal mater and his land

will be in the hands of this master. This way an indirect bounded labour system

prevails in Wayanad even today.

As a food gathering tribe in the past and as agricultural workers in the

present their equipment¶s are mainly $

" (Sickle) $Ë)  " bill-hoooks),

µË
" and Ë i (Knives), Ë (Spade),

)  Ë(Axes).

For fishing, they had small nets and Ë   and ,   c! To

catch birds they used ! During the work to protect from rain they have, a

rain shield called Ë
  Ë  

  Ë is the cap used by male

workers.

During the paddy-harvesting season there exist a work called  "

It is a way of threshing out the paddy from the paddy bunch ( Ë. In the

past buffalos and bullocks were used for   work. Now they use tractors

for this work. Due to the mechanization in the agricultural field, the tractors and

tillers replaced the traditional equipments kalappa and   ! Paniya also are

experts in handling them today.

 

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The Paniyas were slaves in all through their life. As the myth goes they

were captured by Goundas and Chettis domesticated them and treated them as

bonded labourers. Slavery continued and the neighbouring Hindus, Christians and

Muslims became their masters. They were not allowed to travel or move out from

their settlements. When the slaves were sold to another master, the whole family

was shifted from one place to another. Therefore, against the background of

slavery we have to understand their social system

Anthropologist A Aiyappan¶s observation on Paniyas is as follows. ³A

dialet, a style of dress, rituals, art forms, a common name, a lowly status in the

caste ladder as a polluting caste are the common qualities which give Paniyas their

ethnic identity. Unlike the serfs in the plain they do not have sub-castes. They

will not come in the caste system of the µ  
". (Aiyappan, 1992: 78).

ð p 



The social organization of the Paniya is very simple. Being a slave tribe,

some of the offices like  

 are given by the masters to control the

labour Force. The titles like   Ë   Ë
  are borrowed terms

from the upper caste people ( non-tribals).  is purely a Paniya term.

a.p Koottan

Landlords having large number of bonded labourers, appoint leaders from

the group itself and they are called Ë! Ë means µone who gathers the

people¶. Such appointments are done in a religious ritual context where he is given

a pair of armlets  as the sign of this coffee, by the master! Ë is vested

with the authority over the group and he has to look after the interest of the master.

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Ë may be the trustee of the local temple, where he is assigned certain special

role like cutting and fetching the banana bunches for the festival, bringing fire

wood for food preparation etc. (E.g. In valliyoor kavu, Koottan of the local village

has the special privilege to light the fire at the kitchen house ). The Ë

ceremoniously initiates the ploughing , sowing or transplanting of seedlings in the

agricultural field. . Now a Paniya can go anywhere for work, he or she is free to

work under any property owners. But the fact is that they do not get work as in the

olden period.

b.p Mooppan

Small farmeres usually appoint a senior Paniya as

 by giving him an

armlet( in a  
 ! Paniya gods are invoked, the priest c 

gets possessed and he throws rice grain on the

, Therefore, a religious

colour is given to such appointment. Now this term is used as a polite word to call

the elder person in the community. Elderly Paniya woman is addressed as





c !

c.Koyma,chemmi, Karaima

Paniyas of each village have a hereditary headman called Ë  meaning

µthe ruler¶. His assistants are called c  meaning µthe landlod¶. The c 

have assistants or messengers called Ë
  for each village. Ë  is a

political term used for highest rank of power. The c   Ë
  were

used in the feudal system, as µlandlord and tenant¶. The traditional role of Koyma

was to preside over all social activisties and meeting of the elders to settle disputes.

c  ad paralled powers in their respective village; his role was more of an

appellate authority. He was entitled to varios payments for approving and

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validating functions. c i had right to permit the digging of the grave for

burial! c " wife acts as leading personage in the puberty rite! c 

could punish people, guilty of violating norms with fine.

_ p


 


The kinship system of the Paniyas resembles the general Dravidian pattern

of Kerala with the identical terms of reference: a) for father¶s sisters husband

(FZH) and mothers¶s brother (MB) and their children b) for own siblings and

parallel cousins. Proto Dravidian terms are used for father, mother and mother¶s

brother. The word for elder brothers is µayyan¶ and for elder sister is µachi¶. These

two words are replaced by $"  $" respectively in other castes. The

word $" for father has been introduced form µ

" language, which is

borrowed by Paniya recently. The terms $

 " (husband¶s younger brother)

 Myttuni¶ (brother¶s wife) are a peculiar Paniya usage. A strange term for son-

in-law is µMunnaikkaran¶ meaning µthe one who is of three measures, presumably

of paddy¶ (Aiyappan 1992:135).

Paniyas broadly follow the same kinship behaviour paaters of other groups

in Kerala. They take care of their children; do not beat them with sticks. The

relationship between mother and children is closer than that between father and

children. They have clear preference for daughters. It is because the daughters

remain with them even after marriage, whereas sons go to the wife¶s house. In

addition, parents of a girl child get bride price(penpapnam) when she is given in

marriage. Because of this reasons, they consider that to have a girl child is a

blessing in family. Mostly arranged marriages take place in the village. There are

love marriage cases also. Marriage alliance form father¶s or mother¶s close

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relationship (clan) is forbidden even today. Husband- wife relationship also is

praiseworthy. They respect each other and consider themselves as equals. They go

together for works shopping and also for festivals. In a settlement, most of the

families are relatives. Moopan has only nominal powers over them. All these

features affirm that they were a wandering tribe in ancient time and not now.

] p c  #

A group of closely-knit and inter related families is calld a clan. Paniyas do

have clans. But they may not say it in public. Some of the names of the Clans are

Koyimutten, Nattilappadam, Padikkan, Maniankodan, Pappali, Vallatte, and

Mutteettan. These are their family names. They also tend to identify each with the

lineage name of their masters. Eg. The serfs of ³Etill Nambiar¶ would describe

themselves as v+ 
"! . 
 v(  
" $ 
"

etc., Aiyappan 1992: 82-86).

Divorce may be sought for adultery; the µc " levies a fine on the

guilty. They practice monogamy. Relationship within the family is cordial.

Inheritance is a combination of both patriliny and matrilliny. The personal

properties of a deceased person are divided equitably between his sons and

daughters, as well as his nephews and nieces under the supervision of the

µChemmi¶ and elders. Double exogamy is practiced, i.e. marriage is forbidden

from theclan of the fathers and mothers. Patrilincal cla is called µ " or $  ¶

and matrilincal clan is called µkudumbam¶. Some of the names of the illams are:

Anjillam, Aarillam, Manikillam, Moonillam, Ettillam, Koyleri, Modukuzhi,

Mayampalli etc., Here illam means µa settlement¶(village). In Kerala the

Namboodiri¶s house is also known as $ "!

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Name : Vimala Thoongady, Eachome

Family Name: Kidachulan Clan (Mother¶s line) clan god: Mambiyaty

Generation Wife Husband Clan name

I Vimala Kumaran Kunchumarian

II Pathri Palan Padiakaran

III Kungi Vellan Manikalan

IV Njadukka Oonan Maniankodan

V Thanki Velukkan Kadarian

Told by Leela(Pathri)Thoongadi(38) Echome, Wayanad *

a.p Totem

It is a natural object, animal or bird believed by a particular society to have

spiritual significance and adopted by it is an emblem. All tribes have its own

totem. c  (a bird) is the totem of the Paniyas, told by an informant,

Palan(50)*. He told a story related to c ! Palan heard this story from his

grand father. c  was the name of a Paniya who worked under the local

landlord. One day the  
 (the landlord) sent him to fetch paddy from the

field. While coming from the field with the paddy bag he felt very hungry. Seeing

a snail on the way he desired to eat it to get rid off his appetite. Thus, he became

the c  bird, picked up the snail, and went to the forest.

'Vide appendix No. 9.

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V  
  

Paniya household tends to be small. Their huts are flimsy with semi-

permanent structures. Clusters of 5 to 10 households are usually found located on

the edge of the paddy fields or on the side of the main road. There are 3 to 8

members in a family it is the custom that the newly married couple settle in the

girl¶s village.





1. Thine-Thare and Kavu Pattern

The Paniya religion is constituted by three main institutions called 


   ! Each paniya family is attached to these   (places) in their

own respective village. Every auspicious and important event in Paniyas life starts

from theses places.

a.p  it is the sacred plae which is found inside the Paniya house. It is an

elevated platform having 1.5 feet width, 2 feet length and 0.5 feet height that

are made of mud which is neatly plastered by core dung. The clan god the

spirit of the ancestors (), the   and  )

¶s cane and sword,

pictures of some gods are kept on the them. They consider this as the most

sacred place, where they keep certain privacy and secrecy. All the major events

in their life begin from then. The c  beings the ritual always after

placing a lighted wick on the then and gets the blessings of the gods and

ancestors.

b.p Thare: It is the sacred place found in the courtyard of the Paniya house.

Usually it is seen in front of the

¶s house. It is a platform in circular or

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square shape that is made of mud, bricksand polastered by cow dung with a

foot height. There would be one to three sacred trees on the 
. They are

pala, jackfruit, chethi, chemperathi, thulasi etc

c.p
It is the sacred grove of the Paniyas. It will be a little away from their

settlements Each paniya village is attached to a particular kavu where their clan

god is instituted. Usually the kavu is situated in a forest area, which has an

area of 0.5 acre to one-acre land. It is kept as a small forest, an untouched area,

where their gods lie peacefully. On festival occasions like    

 the people visit the  and to the necessary rituals. Some of the names

of the  with its deity are: Ë  

   Ë 

 
  
  c  

  Ë
  

  
   ,
 !

The paniyas have great belief in celestial gods like Sun, Moon, Mother

Earth, god of lightning etc., Ancestor worship is another important belief. They

believe that certain trees, birds, animals and snakes have divine power in them and

they pay homage to them during special occasions. (E.g. Vishu celebration, Uchal

festival, Marriage occasion.) Later they borrowed and adopted the religious

practices, gods and rituals of their masters (Aiyappan 1992: 87) Now this process

is on the increasing line. Thus we could say that Paniya as a community is open to

al types of religious beliefs but they are very faithful to their own religious

practices, which are the core-elements of Paniya life.

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ð p
 

  
 %% 

The important religious functionary in the community is µ" meaning

µdance¶. He combines many roles like ritualistic, hymnist and medium-dancer who

is engaged in rituals in honour of the gods, the spirits of the dead, and for

exercising civil spirits. Thus, they are ordinary medium dancers. The velichppad,

who is a specialist in sooth-saying, astrology and divination practice their trade of

sorcery (   ! It is a borrowed term from non-tribal group. The

,
are medical practitioners who can cure those suffering from sores by

symbolically µdrinking¶ the blood, and can charm thorns, hairs and other hurtful

foreign bodies from the suffer¶s body by means of the manipulation of magic sticks

(Ayiappan, 1992: 78-82).

_p  
 

Following are some of the deities worshiped by the Paniyas. 

(great Creator God),  % (Sun, god of the day), ?
 %

(Moon, god of the night, many gods and goddesses and spirits, distributed among

seven worlds above and seven worlds below. Sun and Moon are responsible for

sending life down and taking it up at stipulated intervals. Spirit of the dead is

called µ" inside every Paniya house a small platform, $" is constructed to

accommodate the spirits. It is the sacred place set apart in side the house for the

gods and goddess. It is here the spirits of the ancestors dwell.

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They are powerful spirits who can cause troubles to human beings as well as

their livestock. Paniyas believe that if they give due respect to them at due time

they will be very benevolent to the community.  are used for sorcerty,

curing the sick and divinations. Some of the Odiyans are: o  Ë Ë

Ë    Ë
! Polan Moopan at Madakki and Chimban

Moopan at Athirathil are experts in doing odiyan¶s duty.

] p 
 

Rituals are religious or solemn ceremony involving a series of actions

performing according to a prescribed order. Paniyas have two kinds of rituals: a)

rituals related to life cycle ceremonies b) rituals performed on other occasions

.Rituals related to life cycle ceremonies are1) Pregnancy and birth, 2) Puberty rites,

3) Marriage, 4) Death rituals.

p   c



The pregnant woman has her confinement and delivery in the house of the

husband. In the eighth month of the first pregnancy, a ritual called 
 is

performed to ward off evil spirits; at subsequent pregnancies, the rite conducted for

this purpose is called
 . The woman is assisted at delivery by her own

elder female relatives or a midwife( belonging to the community. The

baby is bathed in water boiled with turmeric; this is continued for twenty one days.

On this day, the neighbors and relatives are invited; the house is cleaned

thoroughly, the new mother is bathed and dressed, and a vegetarian feast served.

This marks the end of the pollution period. Nowadays most of the deliveries take

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place in the hospital. One of the informants Smt.Vasantha told me that her first

child was born at the government hospital, Kalpetta and her second child¶s delivery

was in Lourdu Matha Private Hospital. In both cases they did not do any special

ritual attached to child birth.

Even though Luiz (1962) had reported that ear-boring used to be performed

within a month of birth, Somesekharan Nair (1976:89) found that it was only when

the child attains three years of age. In my field work I have found that this

ceremony takes place at their own convenience usually between the age three and

six. The child is taken to the courtyard by its maternal uncle; the elder relatives

make taken movements and two of them pierce the care lobes with sharp thorns. A

vegetarian feast is served and the guests disperse after making presents to the baby.

The thorns are retained in he ear lobe until some suitable ornament can replace

them when the family affords it.

2. Puberty

The pubescent girl at this stage is separated in a corner of the house, and is

considered polluted until the purification ceremony conducted. It may be

postponed until the family gathers the required resources, but is usually on the 7th

day. In two cases in Naduvil veedu village the puberty rites of Kumari Sindhu and

Prabha were postponed due to economic problem. They needed some money to

perform the ritual and give meal to all the relatives who would attend the

ceremony. The girl is seated near the thine, facing the sun, on a mat placed over

some paddy. An elderly man and an elderly woman feed her with some puttu,

prepared out of rice dough. She is then taken for the purificatory bath by the

women, while the young men recite songs to the accompaniment of the drums

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(tudi). As she returns, the men and women start dancing vattakali. The girl is

received at her door by a woman who washes her head and feet with coconut

water; she in turn washes the feet of all elders with coconut water and seeks their

blessings. A vegetarian feast is served. (Somesekharan Nair 1974: 90-91).

V p · 


Even though the most popular ode of finding mates is by negotiation, there are

cases of µbody meets girl¶ before the negotiations start, as they have opportunities

for doing so at their work sports and elsewhere. nuptials are t the husband¶s house

the same night.

´ p  

When a person is about to die, any close relative who may be present gives

water, After death, the thumbs and big toes of the corpse are tied together with a

string before the death rites set in. The news is sent around; the   and other

elders assemble. A bier is made of banana stems; the corpse is bathed by the

affinal relatives and placed on the bier. A measure of rice and the two halves of a

coconut broken over it are placed near the head, and over them, a lighted cotton

wick. The   pours a few drops of coconut water into the mouth of the

deceased. The relatives place coins around the rice. The   collects the rice

and the coins in a banana leaf and hands it over to the son of the deceased. He ties

it in a piece of cloth and keeps it in the small platform inside the hut, where it

remains for seven days.

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The   believed to be owner of the burial ground, is paid a nominal

amount for allowing a piece of it for the purpose. He digs the first clods from the

corners of the intended pit. The affines, and friends of the deceased dig the grave

is excavated. The bier is carried by the affines, seven times round the grave,

lowered into it and placed in the chamber excavated alongside. It is then covered

with seven leaves, or with the mat on which it had been lying. A small coin is

deposited in the mouth of the deceased by the blood relatives. The knots tying the

thumbs and the big tocks are cut by an affine who looks towards the east while

doing so. More leafy twigs or a mat are place by the side of the corpse in the

recess to prevent earth falling directly on it. The grave is filled with alternative

layers of earth and a thorny creeper. The chemmi then stands at the foot of the

grave, takes a pot of cow dung and water makes a hole in it and tosses it over his

head towards the head of the grave.

Arapula, Takapula, Kakapula

The pollution is for seven days (
  or µhalf pollution¶), during which

the close relatives of the deceased should not chew betel, take non-vegetarian or

fried foods but take only gruel, refrain from shaving or using hair oil, washing of

clothes and participating in religious rites. Ornaments and colored sashes should

not be worn. The closest matrilineal relatives, viz., brothers, sisters, etc., observe

the  full¶ pollution) of twelve days. But on the morning of the 7th day, or

somewhat later if resources do not permit the indulgence, the   
 



  is performed.

83
 p

p
p


 
p

ð p 
 #
 !


The  of the community has the power to see god or gods on special

occasions like festivals, life cycle ceremonies or on particular event like house

warming or thanks giving ceremony. It is an occasion for conversing the gods

through their shaman c &) and gets his/her blessing for the event, e.g;

marriage

_ p   

This agricultural ritual is celebrated in the month of February. On that day

people stop all works and give rest to %    (Mother earth). Because, it is

believed that this day is the annual menstrual period of %  ! Food

offering are placed inside the house on the thine for one day. Nobody enters there

on that day. This ceremony is also known as Uchal.

] p  

Peyattu is done by the c  o cure the disease of the people. They

believe that sickness is due to the work of the evil spirit. To get rid of this evil

spirit from the sick person the c  does the - Ë ritual. Usually it is

followed by Ë 
  , which is the dance of the village gods. Peyattu

ceremony is done at night.

V p 
  

In any folk society dance and music are essential part of their rituals and

ceremonies. Kerala is blessed with rich ritual dance tradition. Eg. Theyyam,

Thira, Padayani, Thullal, etc., Paniyas also have many forms of ritual dance which

are described below.

84
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p
p


 
p

p 
  

Paniyas borrowed this dance from the Malaya, spirit dancers. Thira dance

is performed by

 
  castes as part of 

ritual. It is performed in an elaborate form with colorful costumes, masks and

ornament. But Paniyas take a simple form and they make composition of the text

spontaneously. It is performed during , festival and other festival occasions.

In Deivam Kanal ritual on particular occasion like marriage, village festival, etc.,

they perform thira dance.

 p
#  # 
   

It is also a ritualistic dance by the shaman (& ) on the occasions

of puberty rite, marriage, death ceremonies, and rituals connected with cure of

disease. This   called ,s by Paniyas. They are specialist in

invoking spirits and of curing disease by warding off the civil spirits that cause

sickness. They are called  by Paniyas, meaning µdancer¶. They get this skill

(songs and prayers) in dreams. The shaman goes into trance and then dance,

holding sword or shield in his hand. He takes a coconut place on the heads of the

individuals present there saying µMy children will not be affected by heat and cold

hereafter¶. Then he breaks it and if it breaks into two halves it is an auspicious

sign.  , then bless all those gather there with good words.  

 Ë ) performance would be there as accompaniment for all these rituals

(source; Aiyappan, 1992: 104-108).

85
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p
p


 
p

´ p "
 

The Paniyas celebrate life. Festivals are part of their life. As a tribe they

have their own festivals as well as they participate in other community¶s

celebrations. Some of the festivals where the Paniyas do have an active

participation are given below:

p  

"
 

Valliyoor Kavu is situated two km away from Mananthavady two in

Wayanad. The goddess here vencrated is Valliyooramma which is a manifestation

of Ë 
% . This festival has got century¶s old tradition.

Kottayam Raja, the ruler of the place in later half of 18th century promoted this

festival. It is celebrated in the Malayalam month of

 1-14 (March-April)

where all the tribal sects of Wayanad gather to get the blessings of Mother

Goddess ,
 !

In this festival the Paniyas of the locality have a special role to play. The

Mooppan of the village has got special status during the festival. He is the one

who brings firewood for the festival and lights the fire in the kitchen, which is built

for the festival season. It is the right of the local Paniys to bring the

Kodimaram(bamboo flag stand) from the nearby forest. On the 7th day of the

festival they cut the bamboo and bring it to the festival ground ceremoniously. For

the festival each tribal sect is allotted special places for taking rest and gathering.

The market and ares associated with the festivals is very famous in Wayanad from

last century onwards. People belong to all religion and sects participate in the

festival and there is no restriction about it. In fact, valliyooramma is the mother of

the place..

86
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p
p


 
p

 p · 

## 

"
 

This festival comes after ,
 festival, that is, in the month of

April. It is celebrated mainly in Kalpetta, Sulthan Bathery, Meenangadi and many

other parts of Wayanad.


  is a borrowed goddess for the tribals. This

celebration has come from Tamilnadu. The Paniyas has great belief in this mother

goddess. She wards off all sickness, especially small pox and protects their

children from all calamities.

 p 
c 


Vishu, an agricultural festival, is celebrated all over Kerala. It falls on

 ? (April) according to Malayalm calendar. With regard to Vishu festivals

the Paniyas also have special rituals and celebrations which extend for 3-4 days.

On the first day the   (village head) prepares Vishukkani 13 in their

respective villages, which is followed by a vegetarian meal. Vishukkani is an

offering to Mother Earth     for al her blessing for the whole year. It is

a thanks-giving ritual. On the second day Ë 

 perform the ritual

called Vithidal (sowing the seeds) on the prepared soil. Then the villagers go the

Gulikan kavu to do the rituals and dance to please the Gulikan deivam. Plantain

fruits and beaten rice (aval) are offered to the gods in the kavu.






Paniya¶s religious practice and beliefs undergo fast changes due to

acculturation. They are showily absorbing into Hindu religious practice and

beliefs. Nowadays they are allowed to go into the temple of the Hindus for

dharshan and other rituals. They ttend Christian festivals like Lourdu Matha

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p
p


 
p

festival, Pallikunnu; St.Jude¶s festival, Chundale etc., They have great reverence

to Muslim saints and mosques too.

In their houses we can see, the photos of many of the Hindu gods like

Parama Siva, Rama, Vishun, Krishana, ayyappa and Ganapathi etc., I have seen,

pictures of Jesus, St.Mary, St.Antony etc., in some house. Sbarimala pilgrimage is

a new phenomenon seen among them. During the pilgrimage season, they also

conduct bhajana at each village at night for lord Ayyappan. With regard to the use

of personal names, we see change. Now they take the names of Hindu gods and

goddess, instead of their indigenous names.

Along with the sanctification trends, they uphold their native ways of

religious practices also. Their own sacred places like thine, thare, and kavu are

seen among their villages. Deivam kanal and other rituals related to the rites of

passages are common among them. On special occasions the chemmi or attali is

called to perform rituals and prayers in their houses.

The investigator visited 20 random selected Paniya colonies from Wayanad

District and conducted a socio economic and educational survey. Data collected

from 180 families (600 population). Details of the survey are given below.

 

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p
p


 
p

   V ] 
#
  
   
 

c    #

Literacy 33.83 192

Male Literacy 35 172

Female Literacy 32.5 91

Own houses 95.55 172

Houses constructed with

95.5 172
government aid

Houses constructed without

4.4 8
government aid

Tile roofed 44.44 80

Concrete 33.33 60

Puddy Straw, Sheet etc., 22.22 40

Drinking water 91.66 165

Agricultural land 5.6

T.V 1

Gas Connection Nill

Coolie workers 52 312

Permanent jog holders (Govt or 1

6
Private Sector)

Agricultural and allied workers 47.5 285

Construction workers 5.33 32

House maids 4.66 28

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p
p


 
p

The data collected through field survey gives the following information

about paniya community.

a.p The socio economic and educational level of Paniya community is very

backward when comparing to the other communities in the society.

b.p The government tribal development programs are not appropriately

benefitted to paniya community.

c.p The educationbal scholarships and other educational facilities are not much

improved the condition of Paniya community.

d.p The lack of land for cultivation persuades the Paniya community to remain as

mere labourers in the society.

This condition of Paniya community is no way helpful to improve their status.

90
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p
p


 
p

c)p (

Bo-dhi is an initiative of Bethany Fathers to develop human initiatives in

the marginalized sector. Mar Ivanios¶ vision on humanity serves as its foundation.

Mar Ivanios, himself was an educationist. He was the first priest in the Orthodox

Church who secured an MA degree and named µMA achan.¶ He replaced KC

Maman appilai of Malayala Manorama as principal of MD Seminary School

Kottayam. Later he joined in the faculty of Serampore College, Culcutta. It is at the

zenith of his academic career in Calcutta that he decided to give up his

professorship and to work for the poor people in the whole of India and became the

founder of the premier Christian Ashram in India in 1919. In the very beginning he

has adopted orphan children at his Ashram premises and educated them.

Luminaries from Bethany like Benedict Mar Gregorios and Cyril Baselios

Catholicos illumined the humanistic thoughts of Mar Ivanios further. Mar Ivanios

Gold Medalist in MA Economics has served as principal of Mar Ivanios College

and founded various educational institutions. He was advisor to the agricultural

University of Kerala. He has focused on the education of the people in the rural

sector. Cyril Baselios Catholicos was the pioneer in unaided schools in Kerala who

started Girideepam School in Kottayam and Mount Bethany at Mylapra,

Pathanathitta in 1987. Realizing the difficulties of the State in providing adequate

English education in the Government sector, he proposed the idea of running

schools with the help of people¶s contribution. The fees collected from the upper

class were given for the education of the poor and the needy. He was also credited

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p


 
p

for the foundation of the first English medium school in Wayanadu with the

establishment of St Josep¶s school at Sultan Bathery.

In continuum with the stalwarts of Bethany, Fr Mathai Kadavil has initiated Bo-dhi

in Wayanadu. The name bo-dhi comes from two Sanskrit words  and 

meaning true and to impart wisdom respectively. Hence  is engaged in

imparting true wisdom. It is also an acronym meaning BethaniO for Developing

Human Initiatives.

It started with a small club in Sultan Bathery and later extended its mission

to the tribal communities in Wayanadu as Bo-dhi Wind. Their activity among poor

children is slowly spreading to other areas under the banner bo-dhi academy.

Acronym

(
$


Bo-dhi wind is a mission under Bo-dhi for the socio economic and

educational advancement of the tribal people in Wayanadu. Bo-dhi Wind is an

acronym meaning bo-dhi¶s Wayanadan Initiative for National Development.

Majority of the tribals in Kerala are residing in Wayanadu. And this majority

community has not received any benefits from the various developmental

programs conducted in the region. Moreover, they are the victims of it especially

by displacement. Coming to education, the present school system is totally alien to

their culture and they find it difficult to cop with its demands. As a result the

highest number of drop outs in schools is recorded in Wayanadu in Kerala. The

Paniya community which is the largest group of tribals in the region is totally

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p
p


 
p

neglected from the development map of Kerala. It is this realization that led Fr

Mathai Kadavil to focus the mission of Bo-dhi among the adivasis from 2005 and

more particularly to the backward tribal communities like paniyas in 2006. Now

though the mission is extended to various tribal communities, bo-dhi wind is

particularly focusing on kattunaickas and paniya community.

The particularity of bo-dhi wind is that it is developed as an initiative of the

tribal people. Bo-dhi remains in the backdrop as an inspiring force. The tribal

youths are gathered and challenged to reflect on their life situation in the

background of the general development that is taking place in and around them.

They are also helped to overcome their difficulties through a process of

participatory discussion. In the process, they have carried over the ideals of bo-dhi

to their own colonies dreaming of developing themselves.





µThou be the light of the World¶ guides all Bethanians in their mission.

True knowledge is the light that guides us in our life. True wisdom will liberate us

from our bondages. Bo-dhi wind aims to help people to discover themselves so that

they can fight against the oppressing powers that keep them in bondages.

Education is the means to discover oneself. For this purpose, bo-dhi wind tries to

pursue to study the traditional wisdom they have inherited, the ingenious practices

by which the values are sustained, the art and dance forms that make them merry

etc. Moreover, we also create occasions to study modern scientific advancements

which help them to transmit their knowledge to the modern world and to learn the

world they live in.

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p
p


 
p

Here we focus more on the attitude of the tribal people towards education.

Their indifferentism to formal schooling and the issue of high rate of drop out from

schools are analyzed. They are also trained to love and appreciate the merits of

modern education. The passion to education will be created through funs and

games arranged through the camps and other programs.






Bo-dhi wind introduced its educational programs through Bo-dhi tuitions, bo-

dhi wing and bo-dhi nest.

ð (




Bo-dhi tuitions is a program for the students till the age of 15. It takes care of

the education of the school going students and drop outs.

The tuition classes are conducted in some of their houses or in a common

place in the colony. In order to attract the students to the tuition centers, cultural

programs, games and orientation classes etc., are organized in a regular basis. The

members of Bo-dhi nest (Parents of Students), Bo-dhi Wing (Tribal Youths) give

support and assistance to this tuition programs.

The tuition classes are taken by senior members preferably college going

students from the tribal community. They are given special coaching during

summer vacation and also refresher program on every second Saturdays.

The aim of the tuition centers are to create interest among the students and

to help them to learn what they have already learned in the schools. The syllabus is

94
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p


 
p

not followed intact. Rather we ensure that the students have mastered basic lessons

expected at different levels. They are also provided with library books and extra

help to do the projects from the school. Computers are also provided at our center

in Sultan Bathery.

_ (



Bo-dhi Wing is an initiative of the tribal youth. The members include students

and workers. It promotes formal and non formal education among the members. It

also stimulates their initiatives in farming, handicrafts, cultural and folklore

activities It promotes social awareness according to the changing situation of the

society, to strengthen them to fight against the difficulties that come across in their

life situations.

] (
 

Bo-dhi Nest is intended to organize the gathering of families in a colony. Bo-

dhi¶s nest serves as a space where all people in a colony find shelter to release their

tensions and anxieties and a space to stimulate their lives. It aims to stimulate all

the members in a colony on the need for true wisdom for their liberation from all

the bondages in the society. It is the responsibility of the elder members of a

colony to support and encourage the activities of bo-dhi tuitions and bo-dhi wing.

Hence bo-dhi Nest becomes a nest for bo-dhi tuitions and bo-dhi wing.

 

95
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p


 
p

V (



Bo-dhi institute offers training programs for members and associates of bo-

dhi Wind. It aims to enhance leadership and management skills for the further

development of the initiatives of its members and associates. As part of it different

programs are organized and opportunities are created.

´ (
 #

Bo-phi wind conducts various training and orientation programs on the socio-

cultural, political, economic and educational advancement of the tribal community.

In particular bo-dhi wind conducts regular camps for leadership training, job

orientation training, spoken English, computer classes and training for cultural

performance. While giving trainings on the particular topics concerned, bo-dhi

camps aim at the development of the self esteem of each student and the integral

development of their personality.

 (


It is an exposure for the tribal students to the outer world, who remain closed

and seldom mingle with the other members of the community. This gives more

confidence to develop their self esteem

& (


!)
 
 #

This program is aimed to develop a self sufficient contributing member of the

family, society and nation. The uniqueness of each individual is taken care while

choosing one¶s career.

* (


 

This provides the tribal students to enhance their reading habit and widen their

knowledge.

96
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p
p


 
p

( 



 
 
 #

 
 c##


For analyzing the effectiveness of Bo-dhi¶s educational programme for the

educational advancement of Paniya community the investigator interviewed the

director of Bo-dhi, collected opinions from 25 selected Paniya tribal students who

participate in the educational programme of Bo-dhi through µquestionnaire¶,

discussion with parents, youth, social workers, teachers, case history analysis of

students, participant and non participant observation etc collected the following

primary data about the educational programme of Bo-dhi.

(

 

The investigator collected opinions from 25 Paniya students who

participate in the Bo-dhi tuition and 94 percent of them showed positive attitude

towards the activities of Bo-dhi¶s tuition. They showed.

;p Good performance and interest in formal education in Schools

;p High level of self esteem

;p High level of confidence

;p Unity, motivation, responsibility improved

;p Positive attitude to social structure.

;p High level of Socio-Political consciousness.

97
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p
p


 
p

The cultural programme, games, orientation programme attracted the

students to participate in tuition programme. The students get opportunity to

develop their talents and proper guidance for their studies from this centre. The

parents support the activities of tuition centre and they send their children with

high interest to the tuition centres.

It promotes formal and non formal education among Paniya tribal youth.

Many of them joined in distance education programme under Calicut University,

equallent educational programme conducted by National Literacy mission etc.

;p Krishnan and Satheesh from of Nellivayal colony joined B.A. Sociology

under the distance educational programe of Calicut University.

;p Sudheesh from Nellivayal joined in Gandhigram University at Dindigal for

M.A Development Administration.

;p Mohanan, Babu, Meena, Sunesh etc joined S.S.L.C equallent educational

programme under National Literacy Mission.

These students case history revealed the fact that they were drop ant

students and the activities of Bo-dhi helped them to continue their educations

(
 

The orientation programmes for the parents of Bo-dhi students helped them

to improve the awareness about the education of their children. Even of most of

them are illiterate they support the activities of Bo-dhi tuition centres. They

became more proud about their culture, tradition, language, be life system etc.

98
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p
p


 
p

Their gathering under Bo-dhi Nest help them to release their tension and gives

opportunity to aware about their rights and privileges in the society.

(



The various training programmes conducted by Bo-dhi institute is helpful

for the students, youths, parents in many ways. This gives the basic orientation

about the all round development personality according to the innate potentiality of

each participant. The initiatives of the tribal youth to conduct training programme

and bring the Paniya tribal students from different colonies shows their positive

attitude towards the training programmes of Bo-dhi institute. The vision and nature

of training programmes attracted the tribal community move for ward towards the

educational advancement of their community.

(


The tour programme conducted by Bo-dhi as a past of its educational

programme is an exposure for the tribal students to the enter world, who remain

closed and seldom mingle with the other member of the community.

(


 

This library is a main attraction for the students to improve their reading

habit. Most of the students are conscious about the worth of reading.

99
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p
p


 
p

p  

TUDI (Tribal Unity for Development Initiatives)Institute of

Triballore is a cultural movement of tribals (Indigenous People of India) in

Wayanad district, Kerala State, India. It started in the lush green district of

Wayanad at Eachome, a remote village in Panamaram Panchayath in the year 1996

under the leadership of Kerala Jesuit Society. TUDI has been implementing,

various keeping links with other tribal spheres of Kerala and India.

TUDI TEAM is a group of folklorist, anthropologists, social activists,

farmers, doctors and workers. There are tribals and non tribals in it.

 



TUDI is a commune in pursuit of alternative models for developing social,

economic, cultural and educational conditions of the tribal community, nurturing

their cultural, cultural uniqueness and folklore. Tribes are a people blessed with

peerless wisdom and culture. The idea of TUDI emanates from this awareness. Its

visions are to promote nature friendly, culture friendly and human-friendly

societies among tribals and non tribals.

 ##

Tudi is a musical instrument of the tribes in Kerala. The melodies and

rhythmic resonance of tudi finds unification in the heart beats of the tribes; a

people dancing in the lap of Mother Nature in an oblivious trance. TUDI is an

acroriym, which means Tribal Unity for Development Initiatives.

100
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p
p


 
p

 


Op Promote and preserve folklore especially tribal folklore

Op Promote nature awareness and nature-friendly communities among tribals

and non-tribals.

Op Promote tribal eduction and leadership using folk methodology

Op Enable the tribal communities to interact creatively with other cultures

Op Promote research and documentation on tribal culture, languages as well as

alternative development models

Op Build up economically self-reliant communities using indigenous

technology

Op Disseminate folk knowledge to other cultures through mass and folk media.

 





ð p 
 %!Tudikkoottom

Tribal folk school is a network of cultural study centers. They are constituted

import tribal culture and folklore through various programmes of studies,

seminars, village meeting and entertainment involving the whole tribal

communities. These centers are managed by a committee headed by the

chieftain ( ) of the village and specially trained animators.

101
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p
p


 
p

_ p "%  ! Ë
  m

The objective of this troupe is to encourage indigenous art forms and cultural

richness of adivasis. Training is given in music, theatre, dance forms, tribal

instruments and modern musical instruments. This group gives stage

performances at TUDI Ë
 and out side stages.

] p Ëuriipook
 

Following the directions of UNO, pre-primary education is given to Paniya

tribal children in their mother tongue, namely Paniya language. It is a creative

initiative by TUDI.

V p Ëi-Libr ry ·#

µË¶ means wellspring. Here it denotes as well spring of knowledge. A

well-furnished library and documentation center is functioning at TUDI

campus. TUDI team gives research guidance and training to students, teachers

and NGO¶s in the field of tribal culture, language/folklore, education and

community development. An ethno-folk museum is set up at TUDI centre to

preserve and promote tribal folklore and folk life.

´ p 
 "
 !div i Gr mot m

This is a communion of different tribal sects to encourage their culture, art

and folk lore. It is conducted at TUDI village during the month of May. In this

get-together, the tribal communes from Wayanad and othr regions of Kerala

102
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p
p


 
p

participate, share their own experiences and wisdom and perform their art

forms.

 p c   

 


To safeguard indigenous people¶s culture and their identity, TUDI promoters

research in the area of culture, education and community development.

&p  
#!Ê  m ruukoott m

The herbarium is envisaged for the advancement of an alternative health care

system. The tribals are rich in their traditional medicinal practices, and

invaluable medicinal collection. The herbarium is an endeavor to preserve and

promote their indigenous knowledge of medicines and to make this available to

the people.

*p " #
!Ê ikoott m

This is a co-operative enterprise to inculcate scientific and technical

knowledge among the tribes and to encourage eco-farming through this venture

they became agricultural partners than coolie workers.

â p  
#$# ##

TUDI accompanies the adivasi children in their formal education programmes

by giving guidance and support. It is a tribal friendly education initiative.

103
 p

p
p


 
p

ð p
#$# ##

In order to interact creatively with other cultures and societies, TUDI gives

scientifically training to tribal youth and children. Some of the areas of

training are: socio-cultural analysis, personality development, folk-art

workshop, folk theatre, media workshop, social work, etc.,

ðð p 
 
 
c 

To bring out the dreams of TUDI into a reality, Tudi have a publication

cum production unit at TUDI centre. TUDI publish materials which are related

to tribal culture, folk lore and education. TUDI brings out audio-video

documentation and folklore and folk life.

ð_ pc
 

 !Ëuriipook


It is meant for upbringing reading habit among the children especially the tribals

and to inculcate an awareness of the living world. A mobile library is functioning

as part of this endeavor.

ð] p
   ! à r y à  m

 Tribal self help groups (TSS) are aimed at creating a sense of self-reliance

among the tribal people by developing co-operation, fellowship and desire for

saving. They are given regular training by various expertises. A Co-operative

store functions under the leadership of TSS.

104
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p
p


 
p

ðV p
 !Ë
ikkoott m

The aim of tribal sports is to provide opportunity to the children and youth to

impart needful training and direction to nourish their inherent physical abilities and

make them lead a disciplined life.

ð´ p $%
 
 

TUDI tries to net work with other like-minded social groups and initiatives in

the field of tribal empowerment, culture, education, legal aid and other socio-

cultural-human right issues.

ð pc  
 c

A career guidance desk is set up at TUDI to give training and direction to tribal

youth in the field of job reservation and other job opportunities.

TUDI is a novel experiment in the field of socio cultural intervention. Though

it is a local initiative, it is vision has got global significance. In the context of

globalization TUDI proposes alternative models for people¶s development.

105
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p
p


 
p



 
 
 # 
 c##


TUDI introduced a distinct educational programme based on nature friendly,

culture friendly and human friendly societies among adivasi and non adivasi

communities. This movement was initiated by Fr.George Joseph Thenadikulam,

who was a teacher in Sarvodaya High School, Eachome, Panamaram. He found

out that 80 percent of tribal students are drop-out in the school due to various

reasons and the existing formal educational system, its approach and vision are

inadequate to address the educational backwardness of tribal community. TUDI

concentrate mainly among Paniyas, Adiyas and Kattunaikas, who are the most

backward tribal group in Wayanad. They were slaves of the land lords. The

slavish mind set is still prevails in them. TUDI extends its educational programme

though.

a)p 
% #  : It is a village based adivasi culture friendly

education centers. Folk methodology is followed in its administration.

Students and youth are motivated for higher learning with the help and

participation of the village community

b)p 
  % : It is a net work of Tudikoottam regular orientation,

counseling skill training, monitoring for the students and animators are done

at this centers. Social awareness and leadership training camps are conducted

at a regular basis for the children and youth

c)p   %  : To develop unity self-image and self confidence the

folk art group is formed.

106
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p
p


 
p

d)p 
 # 
# #  
: Children and

their parents are given motivation and orientation for their studies. They are

sent at various good schools and hostels for studies. TUDI team work as a

link between them. Understanding their socio-economic-cultural situation

counseling and guidance is given to them to boost up their self image. Field

Trips, Leadership training and Cultural Programme.

Adivasis have a good culture and their world view is good; they have a long

centuries old heritage and tradition which helped for them survival and existence.

By giving training programmes, exposure camps and study tours TUDI empower

them to realize their potentials and to interact creatively with other cultural

groups.

Ë
/: A special nursery using Paniya language as teaching medium.

TUDI o
 : It is an annual festival of TUDI. It is an occasion for the tribal

communities to promote their traditional art form, cultural heritage and unity.

TUDI conducted various work shop and seminar for the primary level teachers

of Wayanad district an Paniya tribal language. They have brought out a hand

book on Paniya culture and language (( ) for primary teachers.

µ( 
 Ë
´: A cultural campaign conducted in Wayanad

district from 2007 onwards. It became an effective cultural event to high light

adivasi issues before the public. The troupe also gained self confidence to address

their social issues before the public audience.

107
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p


 
p

After an interview with the director of TUDI administration of

questionnaire among 25 students for understanding the effectiveness of TUDI¶s

educational programme, socio economic status survey of Paniya families,

consultation with elder people of Paniya community, opinion collected from the

other members of TUDI, discussion with other social workers among tribals

investigator came to the following conclusions.

Tudikoott m:

Investigator collected opinions from 25 paniya students, who actively took

part in the µ  study centers. 96 percent of them showed positive

attitude towards the   study enters conducted by TUDI and they

showed:

Op Higher level of interest for formal education in both students and parents

Op Self esteem, self confidence improved

Op Unity, motivation, responsibility improved

Op Anti social elements reduced

Op High level of socio-political consciousness

Op Ë
/: There are 20-30 students are enrolled in each year. The

students are more active and confident in comparison with the Paniya

children who are not attending this nursery.

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Tribal folk school: Many Paniya tribal children are getting benefited from

this venture. Those students have socio-economic and familial problems for

formal education are sent to various schools and hostels for studies parts of Kerala.

They will come to TUDI during vacation and participate in the activities of TUDI.

TUDI folk art group: Paniya student show very interest in cultural training

programmes. These students got four times A grade at state level school

µyuvajaolsavam¶ in Vrinda Vadya.

µNadunarthal Kalayatra´: It becomes an effective cultural event to high

light adivasi issued before the public. The troupe also gained self confidence to

address them social issues before the public audience. The members of cultural

campaign; viz., Vind Thoongadi, Appu.T.N., Chandran Nellickal, Bindu

Puzhakkal, Kamala, Babu Nellickal, Madhu, Sasikumar etc., share the view that

the campaign become an effective cultural event to high light adivasi issues before

the public. The troop also gained self confidence to address their social issues

before the public audience.

After analyzing the various educational programs of Bo-dhi and TUDI, the

investigator came to the conlusion that Bo-dhi and TUDI introduced distinct

educational programmes for the upliftment of Paniya community. There are some

common features of educational principles of these organizations. They are:

a)p Importance is given to the unique tradition, culture, belief system,

language etc., of Paniya community.

b)p Training programes for improving self esteem of Paniya students.

109
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p


 
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c)p Training programmes for improving self confidence of Paniya students.

d)p Training programmes for developing a self sufficient, useful and

productive member of the family society and nation etc.,

The investigator administrated three types of questionnaire for understanding

the attitude of Paniya Students towards the educational strategies highlighted by

these organizations.

The positive and negative response of Budhi and TUDI and drop out students

towards the educational principles highlighted by Bo-dhi and TUDI given below.

    V V  (
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students

TUDI 24 96 1 4

students

Drop out 42 84 8 16

students

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their performance in curricular and co-curricular activities in schools. They are

found to be more confident and positive about their education and more proud

about their tradition, culture, belief system, language etc. All these factors shows

that the educational strategies introduced by Bo-dhi and TUDI is very effective for

the educational advancement of Paniya community.

 

114
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p


 
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" c

1.p John W. Best, Research in Education, New Delhi: Prentice Hall of India, p.51.

2.p Singh Kulbir Sidhu, Methodology of Educational Research inEducation,New

Delhi:Sterling Publishers Pvt Ltd,2001,p.62.

3.p V. Carter Good,Dictionary of Education,New York: Novgram Hill Company,

1954. P.12.

4.p Mathew Aerthayil, Impact of Globalization on Tribals, Jaipur: Rawat

Publications, 2008, pp 15 to 229

5.p Wayanad Initiative, A Situational Study and Feasibility Report for the

comprehensive Development of Adivasi Communities of Wayanad, Calicut:

KIRTADS, 2006.

115