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Indian society is primarily based on its long standing ethical values custom and traditions. It is also a land of Unity and integrity, lost past, culture religion and languages of the people belonging to different castes and communities. Despite foreign invasion and the Mughal and the British Rule the unique mosaic of culture has been wounded slightly but had not been uprooted completely. Though there is sharp distinction between tribe and village and village and town still their customs and practices, beliefs and attitudes remain unchanged from time immemorial. The tenacity to cling their custom and tradition make the tribal different from the way of life of the civilized people. Tribes are not, theoretically, a part of Hindu social organization; but they have always been in touch with wider society in India. They have been exploited economically and socially by the non-tribal living 'in tribal areas, a number of tribes have revolted against this exploitation. Tribal have a strong sense of their distinctiveness and separate themselves from non-tribal, Jaits, Christians and Muslims. Language is one of the strong traits by which they identify themselves. The Mundas, Santhals and Hos are identified as distinct tribes on the basis of their spoken languages (besides other attributes). A large number of tribal in India live in hilly and forested areas where population is sparse and communication difficult. They are spread over the entire subcontinent, but are found mainly in the states of West Bengal, Bihar, Orissa, Madhya Pradesh, Rajasthan, Gujarat and Maharashtra. The principle of organic relationship explains inter-dependence of various caste groups upon each other in social life. Caste groups are hierarchically arranged on the basis of certain as criptive criteria.

Article 46 of India's Constitution states. "The State shall promote with special care the educational and economic interests of the weaker sections of the people, and in particular, of the Scheduled Castes and the Scheduled Tribes and shall protect them from social injustice and all forms of exploitation".

Dr. B.D. Sharma advocates certain provisions 'for the tribal and urging everyone concerned to raise their voice. He urges the tribal themselves to take power in their hands and declare autonomy provided long ago by the Indian constitution. (1978, Prachi Prakashan )

Mandelbaum writes: "In tribal life the principal links for the whole society are base on kinship". (JSTOR, Vol.35,No.2(1972)  Kinship is not simply a principle of social organisation, it is also a principle of inheritance, division of labour and distribution of power and privileges. Tribal societies are small in size. They possess morality, religion and world view of their own corresponding to their social relations. However, some tribes such as Santhals, Gonds and Bhils are quite large.

Sahlins writes that the term "tribal society" should be restricted " segmentary systems". (Prentice-Hall, 1961 - Social Science) . The segmentary systems have relation son a small scale. They enjoy autonomy, and are independent of each other in a given region. We may observe this about the Santhals, Oraons and Mundas of Bihar or about the Bils, Bhil Meenas and Garasias of Rajasthan. Castes are "organic" in nature, as each caste is part of an organic whole in terms of the Jajmani system, commonality and contiguity.

According to D.N. Majumdar, "A tribe is a collection of families or groups of families bearing a common name, members of which occupy the same territory, speak the same language and observe certain taboos regarding marriage, profession or occupation and have developed a well assessed system of  reciprocity  and mutuality of obligations". (The Fortunes of Primitive Tribes.15 March 2007)

H.P. Fairchild, in his "Dictionary of Sociology" defines a tribe, as "A social group, usually comprising a number of sibs, oands, villages or other sub-groups, which is normally characterised by the possession of a definite territory, a distinct dialect, a homogeneous and distinctive culture and either a unified political organisation or at least some sense of common solidarity as against others". (24 Mar 2009 — "The science of social phenomena".)

Historian D D. Kosambi reports "that the tribes of the Gangetic plain were conquered by and assimilated into the kingdoms of Kosala and Magadha in the sixth century B.C.(The Culture And Civilisation of Ancient India In Historical Outline • 19 May 1997)

Sir Herbert H. Risley observed “that the tribes we transforming into castes since 1873. This process — transformation might be termed as Sanskritisation or "induisation". (The people of India-1915)

Niharranjan Ray, "the very expressions "tribes", "criminal tribes", "scheduled tribes" and "scheduled castes" are misleading", he believes that these expressions are unfortunate and unwise. "It has conditioned our attitude towards these communities of peoples and our approach towards the solution of their problems which are theirs as much as of the rest of the Indian population. Ray writes: "Any consideration in the contemporary context, of the traditional Hindu method of tribal absorption is therefore, shear madness to my mind. In the present context   this is simply anachronistic." (An Approach to Indian Art: A Study in Social Analysis.1984)

As per the researchers knowledge, the maximum possible latest literature has been discussed in the paper.

Tribal in India :

India has largest tribal population in the world. The tribal population of India (67.8 million) is larger than that of any other country in the world. In fact it is almost equal to the tribal population of nineteen countries with substantial tribal populations. It may be noted that the tribal population of India is much more than four times that of Myanmar and more than six times that of Mexico. The tribal population of India (67,758,380) is more than the total population of France and Britain and about four times that of Australia. If all the tribal had lived in one state, it would have been the fifth most populous state after U.P., Bihar, West Bengal and Maharashtra.

The Scheduled Tribes population constitutes 7.76 percent of India's total population which numerically is about 4 cores as per 1981 Census. "The word 'tribe' is derived from a Latin root 'tribus' means three divisions into which the carely Romans were divided. With Romans, the tribe was a political division". For the Greeks 'tribes' meant their 'fraternities' or at times their geographical divisions. The dictionary meaning is a race of people, now applied especially to a primary aggregate of people in a primitive or barbarous condition. It is in this meaning that most of the western scholars working on India, Africa and other under developed countries have used the term 'tribe' with but a slight change of emphasis here and there.

"Winicks Dictionary of Anthropology has defined "tribe" as a social group, usually with a definite area, dialect, cultural homogeneity and unifying social organisation". The other features which also attribute to tribe in Indian context are-tribe population live in relative isolation of hills and in healthy covered forests isolated and inaccessible to other general deputation of India, their sense of history is shallow or mixed with mythology and in terms of their cultural ethos, languages, customs, institutions and beliefs they stand out from the other section of the society.

In India, "tribe have been given different names as Vanyajati, Vanvasi, Pahariya, Adimjati, Janjati, and Anusuchit Janjati (Scheduled Tribe). In some regional languages the trlbals are referred to as adivasi, adibasi and Adimjati etc. These mean the aboriginal. In Rajasthan, the tribal are known as Adivasis. Gandhiji gave them the name 'Girijan i.e. people living in hills and mountains".

In India, about 250 Scheduled Tribe communities speaking about 105 languages and 225 subsidiary languages are scattered along the length and breadth of the country. These tribal communities are concentrated in three zones of the country which are: (i) North and north-eastern zone of India comprising the sub-Himalayan mountain region; (ii) the central or middle zone comprising the States of West Pradesh, Southern Rajasthan and a part of Gujarat etc. and Kerala;  Tamil  Nadu,  Andhra Pradesh. Tribal communities are also found in some other pockets like Andaman and Nicobar islands , Laccadives etc.

Some states have high concentration of tribal population -as other States have a very low percentage of tribal population. like Kerala, Tamil Nadu have very low concentration. The States of Orissa, Bihar, Madhya Pradesh, Andhra Pradesh, Maharashtra, Gujarat and Rajasthan have a sizeable concentration of Scheduled Tribes and collectively constitute about 79 per cent of tribal population of the country.

Tribal during the British Rule :

British Administration's Policy of 'Isolation' of tribal people resulted in reducing tribal to a state of extreme poverty. During the British rule, as means of transport and communication developed and forest were utilized for industrial and urban requirements, the tribal communities came in contact with outside engineers, contractors, traders, shopkeepers and Government officials. The agriculturists of the surrounding regions and gone and settled in the midst of the tribal. The penetration of outside population led to the commercialization of land in the tribal areas. The commercialization of land, illiteracy, ignorance and carefree living led the alienation of agricultural land, indebtedness and exploitation of their forests and tribal themselves. The marginal contact with outside society and above factors is responsible for their abject poverty. The bases of their economy, i.e. land and forest both were exploited by the outside agencies in the process of time. In other words, the basis of their livelihood viz., land for agriculture, forest on which their earning and survival was based, were snatched away from them by non-tribal. Further, exploitation by non-tribal, Government officials and all others who came in contact with them squeezed their surplus which led them to the extreme poverty."British Administration's policy of isolation as contained in Government of India Act, 1935 kept the tribal areas in different provinces excluded from the purview of the legislature. These areas were kept as wholly excluded areas, and areas of modified exclusion, Excluded Area and 'Partially Excluded Area'. This exclusion served to a great extent the British purpose of keeping the tribal areas isolated from the mainstream of national life.

Tribal Women in Post-Independence period :

After Independence the Constituent Assembly appointed for the ‘Excluded' and 'Partially Excluded'  Areas (other than Assam), a subcommittee with A.V. Thakkar as its Chairman. The Constituent Assembly accepted its recommendations and tribal problems at once became an integral part of the development of the Indian people as a whole.

Article 29 entails "freedom to people to conserve their language, script or culture and ensures the equality to all citizens of India to get admission in educational institutions maintained by the State or receiving aids out .of State funds, and Article 35 provides Constitutional Remedies, to give effect to the provisions of Part III of the Constitution."

Further, Article 164 deals "with the appointment of minister in-charge of tribal welfare in some states; Article 244 pertains to the administration of Scheduled and Tribal Areas"."Article 275 under Finance, deals with grants from the Union to certain States as it may be necessary to enable the State to meet the cost of such scheme of development as may be undertaken by the State with the approval of Government of India for the purpose of promoting the welfare of the Scheduled Tribes in the State or raising the level of administration of Scheduled Areas". and Article 320 details functions of Public Service Commissions for ensuring equal treatment to all citizens of India. Simultaneously Article 330 makes “special provisions for reservation of seats for Scheduled Caste and Scheduled Tribe in the matter of appointment to services”. Article 332 makes “reservations of seats in Legislative Assemblies”, Article 334 specified the tenure of reservation of seats and special representation and Article 335 deals with their claims to services and posts and indicate their claims.

Social Scenario

The Panchayat Raj institution was interested with the official development machinery so that the broad division of development should be infused with assures of reaction and felt needs of the people. But every interface, it became apparent that the fruits of development were side tracking the weaker sections of the society since control over resources passed on to the more powerful section of the society. It began to be realized that a mechanism through which the lower state of society could became recipient of such fruits should be evolved.

In addition to it The Tribal Sub-Plan scheme as a need strategy was launched in beginning of the Fifth Plan for flow of funds for the state and central plans for Tribal Areas which were demarcated on the basis of Blocks, having a majority of the Scheduled Tribe Population . To accelerate the pace of development the Govt. of India sanctioned an additive in the form of special central assistance". The tribal sub-plan was initially conceived as an area development plan with focus on infrastructural facilities. Communications were poor, educational and health facilities were sparse and irrigation and power sources minimal. It was alien that unless these basic infrastructural requirements were met, there could be little advancement on both economic and social field. The states and two union territories having a sizable tribal concentration prepared their tribal sub-plan each for the Fifth Plan Period 1974-79 and a ,total investment is about crores of rupees and the net result was that there was improvement in infrastructural facilities in the tribal sub-plan areas.

Prospect and Retrospect for the Tribal:

The tribal in India were exploited by the non-tribal, specially the Zamindars, money-lenders, contractors and others who have been grabbing their lands. They were also exploited by the British. As such, the scheduled tribes witnessed, experienced and suffered together the foremost exploitation which they were subjected to and the consequent aftermath of socio political movement". Some of the important tribal uprisings of the 18th and 19th century are paharia in 1772, the Bhil uprising in 1881 the Kondh uprising in 1846, the Santal rebellion of 1885 and the Mutiny of the Hos of Singbhum in 1931. The tribal had no say and they depended entirely on their fate and lived a down-trodden life at the mercy of the non-tribal. The scheduled tribes present a wide spectrum of not only varying levels of cultural development, but also a great variety of ethnic and linguistic social organization, ritual beliefs, value, world view and so forth. All these traits taken together impress upon the relative backwardness of the non-tribal world in contradiction of the non-tribal societies.

Keeping this sketchy general background of the tribes in mind, we may now pass on to the tribal policies of the present Independent Government, the exposition if which would automatically justify the usefulness of assigning safeguards to the scheduled tribes by the National Government.

Constitutional Safeguards for the Scheduled Tribes:

When India attained Independence, "a number of special provisions were made in the Constitution of free India for safeguarding the rights and interests of the scheduled castes and the scheduled tribes, who constitute about 22% of the total population of India (according to 1971 census) as well as for their accelerated rate of development so as to bring them up to the level of general population of the society at large as early as possible". "The Provision for the safeguard can be traced back from the very first session of the constituent assembly in which, in December 1946, Pandit Jawaharlal Nehru had moved the principal resolution, “ the state shall promote, with special care, the educational and economic interests of the weaker sections of the people and in particular of the scheduled caste and scheduled tribes and shall protect them from social injustice and all forms of exploitations”. The resolution was adopted in the second session of the constituent assembly that was held in January, 1947.

Protective Provisions :

"As regards the first, promoting and safeguarding the interest of the scheduled tribes, Article 23 of the Constitution prohibits traffic in human beings and 'beggar' and other similar forms of forced labour 'Beggar' and any contravention of this provision is an offense punishable in accordance with law. Thus, through an indirect manner, this ensures equality between citizens.

 The fifth scheduled also provides for the establishment in each State having scheduled areas of Tribal Advisory Council to advise on such matters pertaining to the welfare and advancement of scheduled tribes in the state. A majority of the members of the Tribal Advisory Council consist of the representatives of the scheduled tribes in the State Legislative Assembly. As such these councils are important bodies for assessing tribal reaction to the welfare schemes undertaken for them.

Positive Provisions for Development:

We shall now take up those constitutional provisions which lay down positive guidelines for social, economic and political development of scheduled tribes.

Article 16, which provides for equality of opportunity in matters relating to employment under the State, contains a very important provision in its clause (4) that lays down that state shall have the power to make any provision for the reservation of appointment of post in the favor of scheduled tribes. A connected article is article 335, which deals with claims of scheduled castes and scheduled tribes to service and posts and indicates that their claims shall be taken in to consideration, consistently with the maintenance of efficiency of administration, in the making of appointments to services and posts connection with affairs of the Union or of a state. Accordingly, 7.5% of vacancies have been reserved for tribal in case of recruitment by examinations conducted on all India bases by the Union Public Service Commission.

Policy Framing and Execution :

"As a follow-up action of the constitutional provisions, policies relating to special programmes for both the scheduled communities have been expeditiously framed and executed during the various plan periods". Special thoughts on ameliorating the economic and educational backwardness have been given in the programmes which may be seen from the Para that follows. It will be seen that some of the Acts existing prior to independence have been reiterated with added dimensions. Since the independence various protective and development measures have been launched by the State Government in pursuance of directive of constitution which enjoys the state to promote development of the scheduled castes with special care for the educational and economic interest of scheduled caste and scheduled tribe and protect them from all kinds of exploitations.

Social and Protective Legislation :

A special provision has been made in the Orissa Land Reforms Act, under section 22 to check and regulate alienation of land belonging to scheduled castes to non-scheduled caste persons. All the Sub-divisional Officers of the State have been empowered to try cases of illegal transfer of land by the scheduled castes and scheduled tribes. The question which arises have been aptly summated in one of the leading journals: "What precisely is nature of this problem? What are the social, economic, political, cultural and psychological dimensions of the problem? Are the Harijans in different regions and perhaps also in the same region, confronted with problems of a different nature and of vary in magnitude? Is the problem, for example, essentially a bread and butter one for the Harijan masses, specially of older generations, whereas for the younger generations and for the new Harijan elites is it predominantly a psychological and cultural one, calling for new identities as well as new adjustments with other segments of the society?"

Obstacles For Social Integration :

The tribal of India are faced with a number of problems among which the following may be noted.

The Problem of Geographic Separation :

The tribal of India are in a way geographically separated from the rest of population. Some of them are living in the unapproachable physical areas such as deep valleys, dense forests, hills, mountains, etc. It is difficult for them to establish relations with others, and hence, socially they are far away from the civilized world. This kind of physical as well as social isolation or seclusion has contributed to various other problems.

Economic problem :

The tribal people are economically the poorest people of India, out of which majority of them live below the poverty line. The tribal economy depends on agriculture. The tribal follow shifting cultivation which is highly un-economic. Their per capita income is very much less than the Indian average. Most of them live in debts. In order to repay the debts they often sell or mortgage their land to the money-lenders. Lack of awareness among the tribal of the legislative provision prohibiting transfer of land has also made them to lose their land. Money-lenders, contractors and petty businessmen exploit them in many ways. Many of them are made to work all their lives as bonded labourers in spite of the legal restrictions.

Cultural Problems:

The tribal culture and their customs, practices, beliefs , attitudes are entirely different from the way of life of the civilized people. They are suspicious towards the civilized people. They are clinging tenaciously to their customs and traditions. The Ramakrishna Mission, R.S.S., the Vishwa Hindu Parishad and other organizations are spreading the Hinduism in these areas. The cultural gap between the civilized and the tribal people is coming in the way of the assimilation and integration of the tribal people into the mainstream of the national life of India.

Social Problems :

The tribal have their own social problems also. They are traditional and custom-bound. They have become the victims of superstitious beliefs, outmoded and meaningless practices and harmful habits. Child marriage, infanticide, homicide, animal sacrifice, exchange of wives, black magic and other harmful practices are still found among them. They believe in ghosts and spirits.

Educational and Health Problems :

Most of the tribal are uneducated. The Literacy rate among them is very low. They have no faith on education. Many of them do not know anything about education, schools, colleges, degrees, etc., the effort of Government to establish schools in the tribal areas is an impossible realization as the Tribal speak different languages, live in remote villages and deep hilly areas, so the problem of communication comes in the way of tribal education.

The tribal do not have the modern concept to health and sanitation. They do not take much care pertaining to their own health. They believe that diseases are caused by hostile spirits and ghosts. They have the own traditional means of diagnosis and cure. Good number of them fall a prey to the diseases such as - skin diseases, typhoid, T. B., leprosy, malaria, venereal disease, small pox, etc., their skepticism and disbelief in modern doctors have made them not to avail of the modern medical facilities.

Economic conditions of tribal women

Development is the faithful imitation of the developed. Accepting this conceptual argument one can hold the contention that development essentially involves a well defined and opted change. This change is denoted as social change by the sociologists. Political Scientists call it modernization which is described as economic development by the economists. Change in terms of development however always means a positive one. This means positive change leads to increase in quantitative terms viz. per capita income or per capita consumption of cloth, nutrient intake etc. In abstract sense, positive change means improvement in quality of those factors which can or cannot be quantified. For example improvement in the level of living would essentially involve not only increase in calories of food intake but also improvement in the quality of food, drink as well as better housing, clothing and. educational and medical facilities etc.

Socio-economic Development Schemes on the Tribal Orissa :

The Harijan and Tribal Welfare Dept. continue to be in the administrative change of special developmental. Programmes meant for ameliorating the socio-economic conditions of the SC and ST. Intensive and integrated effort are being made by the state Govt. through the massive programme of the Tribal subplan, micro project for the development of primitive Tribes, Developmental programmes for the pinpersed Tribal under Modified Area Development Approach (MADA) special educational programmes and protective legislations for ensuring rapid socioeconomic development of the ST and to save them from all sorts of exploitation.

The allocation of funds for the Tribal sub-plan is drawn from state plan, Central Assistance and Central Scheme. The fund allocated in Orissa has been spent for the improvement of agriculture, social conservation, animal husbandry, irrigation, communication and horticulture. Out of Total 314 blocks 118 are tribal blocks. There are ITDA and 9 micro projects for primitive Tribes. Besides so identical tribal pockets outside the above area have received due attention. There has been increase in the population of food grain and the condition of the land has improved. Under the scheme several equipments and domestic animals have been distributed among the tribal. A number of medium and minor irrigation projects have been completed. There is visible increase in the number of beneficiaries of the IRDP, ERP, NREP schemes.

73rd and 74th constitutional Amendment:

An important initiative has been taken recently in this regard by the state. The role, structure and establishment of village panchayats and municipalities have been defined in the 11th and 12th schedules. The Grama Sabha (Assembly of all voters in a village) for the first time gets a place in the constitution. The most important aspect of these amendments from tribal angle is that the scheduled area and tribal states in the North-East have been these constitutional provisions. In the case of tribal states the respective assemblies have authorised to adopt them with suitable changes. In the case of scheduled areas, this responsibility for extending them rest with the parliament. This is the first legislation in the country which in contrast to the general practices. So far at all laws being made applicable to the whole country, including the tribal areas, has a specific provision for evaluating the scheduled area through a special central legislation with suitable adaptations keeping in views of the specific conditions of this area. The tribal way of life is one with their natural environment, since they share with it a deep relationship of interdependence. Far from being destroyers of the environment, their devotion is explicitly seen in their religious art and culture. The tribal people of Orissa, worship nature and believe that the nature is to be kept satisfied if it provides all their needs. The sun, the earth, hills, rivers, streams, rain, forests, trees etc. are objects of common worship. Most tribe believes that the "Sun God" is the creater and master of the universe and call it by many names. The Juangs and Bhuyans call it "Dharma Devata", the Kolha and Santals "Sing Bonga". Other tribes worship their deities from nature as the creators of the universe. The worships of the earth is common, called as the "Basumata" by Santals, Bhuyans and Juangs "Dharani" by Kandhas "Basuki", "Thakurani" by Kolha (munda), the worship of the earth Goddess acquires special significance since every cultivation, is stated by rituals of worship, for a good harvest. Food for the tribal consists of roots, leaves, flowers, fruits which they get from the forests. They, therefore not only worship the "forests, but reveal in the religious ceremonies and festivals connected with it, Brinjals and Parajas call their forest god "Danger Devata", Bondas "Uga" and "Remngbori" Kolha "Bura Bunga" Kondhs, Binjals and Santals observe the first eating of mahua flowers during the Makulbhaja Parab and "Baha Parab" Sal, Neem, Assam trees are considered red sacred, "Zahira" by both Santals and Era and "Gosani Era" dwell in it, Rivers, streams and hills are also the objects of tribal worship. Bondo's call their stream deities "Kapur Chuan" and "Do liang" and Kondhs "Guangipence". The hill deity in variously called "Bera Binga" by the Santals "Vivding" by Sondas, ahd "Bhina Penu" by the Kondhs.

Orissa is home of 62 scheduled tribes. But comparatively little research has been done into the socio-economic, cultural and political life of the tribes. This is a little work to combine the studies and analysis of Historians, anthropologists, economists and literacy critics on the changing society of the tribal. The informative thought in the field and explore new frontiers are important source of useful material on history culture, socioeconomic, political life of the tribal with an ancient Orissa. The discussions range from mutual interactions of non-tribes and tribal culture, absorption of God and Goddess, from the tribal fold to Hindu Panthoms to the abandoned ritual of human sacrifice. The modern processes put up before the tribal by western urban industrial democratic model heralding unprecedented change in tribal life style have come in for academic scrutiny. As a combined effort of many academicians the thesis gives a wide coverage on the study of Orissa an tribal women on which little worthwhile material available till now. This is one of the most informative and thought provoking and helpful thesis and provides not only historical analysis but also sociological and multi disciplinary analysis of the tribal women's life in Orissa. It is indeed fascinating to those who desire to know transformation of the cultural and social, economic as well as political back ground of those people.

In a society there are changes in social life and it is more so in a progressive society because of the continuous actions and reactions of different forces and factors, both internal and external. In a dynamic world social changes shall have to come in some form or other, perceptible or imperceptible inspite of any resistance for assimilation. There are changes also in cultural evolution even if it may be slow, because the religious practices, the- people performed in ancient period are not to a superficial observer they appear to be the same. Because of the influence of the age, the old socio religious concept in receiving a new dimension taking into account, the present need and dynamic situation. Even in the evaluation of art, sculpture and architecture the same principle is noticed when observed mutually.

1. D.D.  Basu, "The  Indian  Constitution",  Prientce  Hall of India Publication, New Delhi, 1990.

2. K.L. Sharma, "Indian Society", National Council of Educational Research and Training, 1990, P. (54-55).

3. Ibid.

4. A. Krishna Murty Naidu, "Indian Society", Kitab Mahal, Cuttack, 1989.

5. K.L. Sharma, "Indian Society", National Council of Educational Research and Training, P. 57-59, 19901990.

6. K.L. Sharma, "Indian Society", National Council of Educational Research and Training, P. 57-59, 1990.

7. Parimal B. Kar, "Sociology" (The discipline and its dimensions), New Central Book Agency, Calcutta, 1990.

8. Ibid.

9. B.C. Rout, "Indian Constitutional System", Nalanda Book Seller and Publisher, Binod Bihari, Cuttack, 1992.

10. D.D.Basu,"The Indian Constitution",Prientce Hall of India Publication, Delhi, 1980.

11. D.D.Basu, "Constitution of India", Prientce Hall o India Publication , Calcutta, 1980.

12. Hoshiar Singh, "Tribal Development Administration", Print Well, Rupa Books (P) Ltd., 1994.

13. D.D. Basu, "The Constitution of India", Prientce Hall of India Publication, New Delhi, 1980.

14. M.K. Raha, Palash Chandra Coomer, "Tribal India Development Prospect", New Delhi, 1992.

15. Padmashree S.S. Sashi, A Seminar Paper 243 in  November, 1979 "Encyclopedia of Indian Tribes",

16. Debendra Nath Thakur, "Tribal Life of India" Vol. VI, Deep and Deep Publication, New Delhi, 1993.