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Socio-Economic and Educational Status of Tribal (Gujjar and Bakarwal) of Jammu and Kashmir: An Overview

Authors:
  • Higher education department, Govt Jammu and Kashmir
  • Government Degree College Poonch

Abstract

Gujjar and Bakarwal are the third largest ethnic group in Jammu and Kashmir constitute more than 11.9% of the total population of the state (Census, 2011); scheduled tribe is the only community in the state which maintain its culture and heritage throughout the ages. Various studies and reports indicate that socio-economic and educational status of Gujjar and Bakarwal in Jammu and Kashmir is not at all satisfactory. In this paper an attempt was made to examine the socio-economic and educational life of tribal in general and Gujjar and Bakarwal in particular. This paper is based on secondary sources i.e. population census of India 2001 and 2011, various Journals, Articles, Books and Reports etc. Results have indicated that literacy rate among the Gujjars was 31.65 % and Bakarwals was 22.51% with a total 55.52% of the General population of the state as per 2001 census.
The International Journal Of Humanities & Social
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THE INTERNATIONAL JOURNAL OF
HUMANITIES & SOCIAL STUDIES
Socio-Economic and Educational Status of Tribal
(Gujjar and Bakarwal) of Jammu and Kashmir: An Overview
1. Introduction
The term ‘tribe’ is nowhere clearly defined in the constitution and in fact there is no perfect or full proof definition anywhere. To the
ordinary man the word suggests simple folk living in hills and forests with their ‘exotic’ customs and practices; to people who are little
‘better’ informed, it signifies ‘colourful’ folks for their dance, songs and folk medicine; to an administrator it means a group of
citizens who are the special responsibility of the president of India; to an anthropologist it indicates a special field for the study of
social phenomenon. In their own way all these impressions are correct. (kachroo 1997) According to Oxford Dictionary “tribe is a
group of people in primitive or barbarous stage of development acknowledging the authority of a chief and usually regarding
themselves as having a common ancestor”. For Verrier Elwin, the word ‘tribe’ has been derived from the Latin root, the middle
English term “Tribuz” meaning the three divisions into which the early Romans were grouped, came to evolve into the modern
English tribe. (Singh, 1959) Different Anthropologists, Sociologists, economists and administrators defined the term tribe in their own
particular way. Bardhan defined the tribes as a “course of socio-cultural entity at a definite historical stage of development. It is a
single, endogamous community, with a cultural and psychological makeup going back into a distinct historical past. Mujumdar defines
the tribe as “a collection of families or common groups bearing a common name, the members of which occupy the same territory,
speak the same language and observe certain taboos regarding marriage, profession/occupation and have developed a well assured
system of reciprocity and mutuality of obligations”. In the Constitution of India, the term tribe has not been defined clearly, only the
term ‘Scheduled Tribe’ is explained as “the tribe or the tribal communities or parts of or groups within tribes or tribal communities”
which the President may specify by public notification (Article 342). According to ILO Convention 107 (1957) the tribals or
aboriginals have been defined as the tribals or semi-tribal groups of the Independent countries deprived socially or economically and
having their own customary laws/conventions. Hence, (Majumdar, 1958)
1.1. Gujjar
The Gujjars are additionally called as Goojar, Gujar & Gurjara. The beginning of this tribe is very fascinating it was said that amid the
time of attack of Hunas the Gurjara tribes moved into northern India and the Himachal Pradesh. It is expected the Khazar tribes are the
precursors of the Gujjar tribe. The term Gujjar has touched base from Khazar. In India, Gujjar populaces are found generally in Delhi,
Jammu and Kashmir, Himachal Pradesh, Punjab, western Uttar Pradesh and Haryana. The semi-nomadic Gujjar are found in the states
of Jammu and Kashmir, Himachal Pradesh, and north-western Uttar Pradesh. The name for the state of Gujarat has gotten from
Zaheer Abass
Research Scholar, Department of Persian, Aligarh Muslim University, Aligarh, U.P., India
Jameel Ahmed
Research Scholar, Department of Sociology, Aligarh Muslim University, Aligarh, U.P., India
Israr Ahmed
M.A. Student, Department of Economic, Aligarh Muslim University, Aligarh, U.P., India
Abstract:
Gujjar and Bakarwal are the third largest ethnic group in Jammu and Kashmir constitute more than 11.9% of the total
population of the state (Census, 2011); scheduled tribe is the only community in the state which maintain its culture and
heritage throughout the ages. Various studies and reports indicate that socio-economic and educational status of Gujjar and
Bakarwal in Jammu and Kashmir is not at all satisfactory. In this paper an attempt was made to examine the socio-economic
and educational life of tribal in general and Gujjar and Bakarwal in particular. This paper is based on secondary sources
i.e. population census of India 2001 and 2011, various Journals, Articles, Books and Reports etc. Results have indicated that
literacy rate among the Gujjars was 31.65 % and Bakarwals was 22.51% with a total 55.52% of the General population of
the state as per 2001 census.
Keywords: Tribe, Gujjar and Bakarwal, culture, education and Economy
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"Gurjar". Gujjar are rich regarding Cultural Heritage. They have their own dialect GOJRI which is a branch of Indo-Aryan dialect and
have their own particular customs, nourishment propensities, living propensities and workmanship, and specialty.(Farhat, 2012)
1.2. Bakarwal
The term “Bakarwal is derived from the combination of two terms “Bakri” meaning goat/sheep and wal” meaning “one who takes
care of”. Essentially the name “Bakarwal” implies “high-altitude goat and sheep herders”. Bakarwals are primarly pastoral nomads
rearing goat and sheep in high-altitudes of Greater-Himalayas during summer and spend their winter in plains and foot hills of
Shwaliks. They are special nomadic tribes mainly found in the Pirpanjal range of mountains located between the two states of Jammu
and Kashmir and Himachal Pradesh. Bakarwals are also found in every corner of Northern provinces of the Himalayan range, namely
the states of Uttrakhand, Himachal Pradesh and Punjab. In Jammu and Kashmir Bakarwals are stretched out in all the three regions of
the state Jammu, Kashmir and Ladakh. (Sofi, 2013)
1.3. Jammu and Kashmir
The state Jammu and Kashmir lies in Northern India. It is located mostly in the Himalayan Mountains, and shares a border with the
states of Himachal Pradesh and Punjab to the south. Jammu and Kashmir has an international border with China in the north and east,
and the Line of Control separates it from the Pakistani-controlled territories of Azad Kashmir in the west and northwest respectively.
The state has special autonomy under article 370 of the constitution of India. (http://en.wikipedia.org/wiki/Jammu_and_Kashmir) The
total population of Jammu and Kashmir has 1, 25, 41,302 (1.25 cr.) with a territory of 2,22,236 sq.km. representing about 3.20% of
total area of the country. The Gujjars and bakerwals are the third biggest ethnic group in Jammu and Kashmir constitute more than
11.9% of the total population of the state (Census, 2011); scheduled tribe is the only community, which maintain its culture and
heritage throughout ages. In the Indian state of Jammu & Kashmir, the concentration of Gujjars is observed in the districts of Rajouri
and Poonch, followed by, Ananatnag, Udhampur and Doda districts. It is believed that Gujjars migrated to Jammu and Kashmir from
Gujarat (via Rajasthan) and Hazara district of NWFP. And the Bakarwal has a place with the same ethnic stock as the Gujjars, and
intermarriages openly happen among them. There are 10 classifications of tribes in the state as Balti, Shin, Changpa, Garra, Mon,
Purigpa, Gujjar, Bakerwals, Gaddi and Sippi. Gujjars and bakerwals constitute the greater part of them with 69% of tribal population.
Scheduled tribes are socially all that much depictable by moving, religious customs and traditions and so forth. They entirely take after
their old traditions and conventions. The tribals herd animals like sheeps, goats and buffalo. Semi-nomadic people of Gujjar
community are in the habit of migrating to upper parts of Himalayas along with their cattle during the summer season and back to the
plains with the onset of chilly winter.
2. Literature Review
Available literature on tribal’s socio-economic education status in Jammu and Kashmir reiterates that their status is not satisfactory as
compared to others section of the society. Suri (2014) shows in her study that socio-economic and educational status of Gujjar and
Bakarwal is not satisfactory as compare to other sections of society. She further states that educational backwardness amongst Gujjars
and Bakarwals which is one of the key factors for their poverty, ignorance and overall backwardness. N.K.Ambasht, (1970) mention
in his study that the main cause of illiteracy among Gujjar and Bakarwal is social distance between the teacher and the pupil in the
tribal areas. S.M. Dubey, (1972) conducted a study on education, social change and political consciousness among tribal community
of north east India and concluded that tribes are backward, illiterate and there is a need of creating political consciousness among
them. R.P.Khatana, (1976) studied on marriages and kinship among Gujjar and Bakerwals in Jammu and Kashmir and concluded that
these scheduled tribes marriages within the community and within the clan strictly and also studied some aspects of transhumance in
mountainous traits during the year 1976. K.S.Chalam, (1993) studied on educational policy for human resource development, and
concluded that there is a need of educational reforms for the development of scheduled tribes. P.C. Mehta (2000) presents an overall
review of the tribal development measures adopted in 20th century. He further states that their socio-economic and educational status is
not satisfactory; they are lagging behind in each and every aspects of social life.
2.1. Education
Education is viewed as a standout amongst the most essential and potential instrument for the advancement of a country.
Contemporary society can't perform its attempt of economic development, technological improvement and social movement without
completely exploiting the capacities of its nationals. Educationists thus make every effort to develop fully the intellectual potential of
the students and make efforts to see that their potentialities are fully acknowledged and channelized for the benefit of the individual in
general and that of the society in particular. (Sameena, 2015)
Education is a basic human right and an important factor in the development of children, communities, and countries. Opening
classroom doors to all children, especially girls, will help break the intergenerational chains of poverty because education is
intrinsically linked to all development goals, such as supporting gender empowerment, improving child health and maternal health,
reducing hunger, fighting the spread of HIV and diseases of poverty, spurring economic growth, and building peace.
(http://www.results.org/images/uploads/files/why_education_matters_11_04_09.pdf)
Educational level among the Gujjars and Bakarwals is too low as compared to other inhabitants of the state. These tribal communities
are already lagging behind the rest of the tribes and population of the trouble region. Some of the challenges in the provision of
educational services to transhumants areas are similar to those faced by other rural and marginalized households in the region,
although often more severe. These include nomadism, militancy, lack of teachers willing to work in the conflict situations found in
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these areas, poor infrastructure as well as poorly motivated teachers, a household economy dependant on livestock, with children
spending long periods away from their homes and schools and transhumant mobility. (Suri, 2014)
S.
No
Districts
Total lit.
population
Gujjars
Bakarwals
1
Poonch
156,398
34.6
30.8
2
Rajouri
234,228
32.9
20.5
3
Jammu
1,070,574
39.0
23.5
4
Kathua
307,370
19.3
18.8
5
Kupwara
232,557
16.9
20.4
6
Baramulla
447,075
19.7
19.3
7
Srinagar
641,267
16.3
15.6
8
Badgam
226,167
21.7
18.3
9
Pulwama
281,518
17.4
20.1
10
Anantnag
463,197
15.5
14.6
11
Leh
68,278
88.2
100.0
12
Kargil
60,803
50.7
17.4
13
Doda
274,425
16.8
15.6
14
Udhampur
343,429
21.3
19.3
Total
48,07,286
31.65
22.51
Table 1: Literacy Rate among Gujjars and Bakarwals and General Population in Jammu and Kashmir
(Both in Number and Percentage)
Source: 2001 Census
District wise distribution of literacy among Gujjar and Bakarwals in the above table shows that high literacy is found among the
Bakarwals population in the districts of Poonch, Rajouri and Jammu which has 30.8, 20.5 and 23.5 percent education respectively.
Whereas among the Gujjars Jammu has 39.00, Poonch 34.60 and Rajouri 32.94 percent literate population. These are the most literate
districts as far as the literacy among the Gujjars is concerned. Among the general population all the districts have more number of
educated peoples than the Gujjars and Bakarwals. Gujjar and Bakarwals are highly marginalized and illiterate in comparison to
General Population of the state. Gujjars and Bakarwals are a tribe which has the lowest enrolment in school education in Jammu and
Kashmir. In many Gujjar and Bakarwal areas, there is no school available at all, and in other areas, enrolment is only 20 to 30 percent.
Education is the myth to sedentarisation or the permanent settlement of the nomads, their education problem is due to the
transhumance practice and these problems will disappear in the near future when they will be settled permanently. (Tufail, 2014)
Figure 1: Graph Showing the Literacy Rate of Gujjars and Bakarwals in j&K
0
10
20
30
40
50
60
70
80
90
100
Percentage
Districts
Gujjars
Bakarwals
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It is evident from the table given above that educational level among the Gujjars and Bakarwals is not satisfactory. The analysis shows
that the majority of the population is illiterate, in the total 31.65 percent of the population is literate in the Gujjars community, 22.51
percent were literate among the Bakarwals. If we compare it to the General population, the general population has 55.52 percent of the
literacy rate. In all the district’s General population has the highest literacy rate in comparison to the Gujjars and Bakarwals, because
Gujjars and Bakarwals do not have a fixed place and they keep moving all around the year so they get less opportunity of educating
their children as compare to the settled general population.(Tufail,2014)
The level of literacy among the Gujjar is low particularly for young Girls. The Gujjar in the prosperous conditions of Punjab and
Haryana and Delhi have entry to government advancement plans for better wellbeing, power, watering system, drinking water and
bank credits. A few segments of the Gujjar are receptive to family welfare and family arranging projects. Be that as it may, the
nomadic Gujjar of Uttarakhand, Uttar Pradesh and Jammu & Kashmir don't have fundamental offices.
(http://www.peoplegroupsindia.com/profiles/gujjar/) The Jammu and Kashmir government had opened mobile schools in 1970 and
Sarva Shiksha Abhiyaan under which education is being provided to the children of nomadic ST communities by setting up of
educational facility in the form of “Seasonal schooling camps” in the upper reaches of the Pir Panjal range of mountains. The main
purpose of these schemes was to fulfil the educational needs of the nomadic population. (Suri, 2014) In spite of good constitutional
provisions, policies and programmes their educational level still low when compared to other sections of the society, because they are
not fully aware from the policies and programmes initiated by the Government.
2.2. Economy
The Gujjars and Bakarwals who have been a roaming tribe of J&K state, their economy is generally focused around cultivation. They
herd animals like sheep, goats and buffaloes. However, few of them get to be inactive and own cultivable grounds yet have a couple of
buffaloes and other animals (VIRENDER-2014) Bulk of the Gujjars and Bakarwals rear cattle for a variety of purposes but when
people breed and rear cattle for commercial purpose and makes it the source of livelihood, they may be said to be living under pastoral
economy. The pastoralists usually do not lead a settled life and become wanderers and nomads only under the pressure of changing
weather. The pastoral tribes who inhibits mountainous region migrate to the plains along with their cattle during severe winters but
go back to their permanent abode at the advent of summer. (Ruhi, 2014) The Gujjars deals in milk production, residing mostly in
Subtropical zone (Jammu region). As per the estimates of Integrated Sample Survey (ISS) of major livestock products, the production
of milk in Jammu and Kashmir state for the year 2007-08 was estimated at 1515.29 thousand metric tonnes. Presently the per capita
availability of milk is about 341 grams per day (Anonymous, 2009). In Jammu region the major milk producer are Gujjars. (Singh,
2012) A major proportion of the Gujjars and Bakarwals of Jammu and Kashmir depend on animal husbandry for their livelihood in
lower, middle and the higher mountain regions. Animals like sheep, cow, and goat are kept for commercial purposes. The Jammu and
Kashmir economy is heavily dependent on animal husbandry. One of the prominent economic sectors of the state, Jammu and
Kashmir animal husbandry has contributed immensely to the financial improvement of the state. The distribution of livestock across
the district wise in Jammu and Kashmir is shown in table.
Districts
1992
2003
2007
Punch
15.1
16.2
15.9
Rajouri
20.6
18.3
19.6
Jammu
7.4
7.4
6.7
Kathua
13.1
14.2
12.3
Anantnag
8.6
7.4
6.3
Srinagar
1.4
1.7
2.9
Kupwara
1.3
1.9
2.1
Baramulla
6.3
5.5
5.1
Budgam
1.6
1.6
1.5
Pulwama
3.8
4.1
4.3
kargil
1.2
2.1
3.1
Leh
3.2
4.1
4.3
Doda
7.3
6.8
7.1
Udhampur
9.1
8.7
8.8
Totol
36,87,937
39,76,328
32,08,734
Table 2: District-wise Concentration of the Livestock (Sheeps & Goats) of Gujjar & Bakarwal in Jammu and Kashmir (in Percent)
Source: Livestock Census of Jammu and Kashmir, 1992, 2003 and 2007
Barring a few exceptions, the share of each district in livestock has shown a significant change during the years of 1992, 2003 and
2007, though variation in concentration of livestock across various districts is clearly visible. (Tufail, 2014)
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Figure 2: District-wise Concentration of the Livestock (Sheeps & Goats) of Gujjar & Bakarwal in Jammu and Kashmir (in Percent)
Both central and state government launched various income generating programmes for the rural and Tribal people. These income-
generation programmes are meant to enhance the income of the beneficiaries. The programmes are planned keeping consonance with
the existing income level of the beneficiaries. The programmes are designed in such a manner that they provide a constant source of
income to the beneficiaries. (Ruhi, 2014)
A few specific programmes in this category are as follows:
1. Integrated Rural Development Programme
2. Economic Rehabilitation of the Rural Poor
3. Integrated Tribal Development Programme
4. Programme for Small and Marginal Farmers
5. Bonded Labour Rehabilitation Programme
6. Self-help Scheme
A few specific employment-generation programmes are as follows:
1. Jawahar Rojgar Yojna
2. Indira Awas Yojna
3. Self Employment for Educated Unemployed Youth (SEEUY)
4. Training of Rural Youth for Self Employment (TRYSEM)
5. Programme of Execution of Lift Irrigation
6. Sampoorna Grameen Rozgar Yojana( SGRY)
2.3. Culture
Before we touch upon the cultural aspects of the Gujjars and Bakarwals, it will be appropriate to understand the concept of Culture.
The most widely acceptable definition of culture is given by E.B Taylor, as he defined “culture is the complex whole which includes
knowledge, beliefs, art, morals, custom and any other capabilities and habits acquired by man as a member of society”. (Haralambos,
2014) As far as the culture of Gujjar and Bakarwals is concerned most of them follow the folk culture. Gujjars and Bakarwals are
culturally very much depictable by dancing, religious rites and customs etc. In the state of Jammu and Kashmir majority of the tribal
are the follower of Islam. They are the tribes who strictly follow old traditions and customs. They follow the custom of child
marriages, where girls are married at an age of 14 - 15 years and boys at 17-18 years. (Farhat, 2012)
2.4. Language:
The Gujjar and Bakarwal community has the beautiful language of Gujari also called as Gojri. The language belongs to the Rajasthani
language group. They have also developed fluency in other languages such as Punjabi, Urdu, Hindi, and Pahari languages like Kangri
and Dogri. As regards language of the Gujjar and Bakarwals, except tehsil Mendhar where Bakarwals have a bit different
pronunciation, the rest of the community speaks the same language. Another noticeable matter is that Gujjar and Bakarwals normally
interact amongst themselves or even with the people of other communities like Pahari through Gojri dialect, that is why Gojri
language is still very vibrant. Languages as such survive and progress when the speakers of such languages appreciate and accord due
regard to their language. (Rahi, 2011)
0
5
10
15
20
25
Percentage
Districts
1992
2003
2007
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2.5. Festivals
Celebrations are of an integral part for Tribal Group. They participate in all the festival of national significant like Eid, Holi, Lohdi
(Sagraand), and so on. Aside from these tribal excessively have consolidated their religious convictions and traditions. They praise all
the celebrations with incredible celebration and energy. They are went with extraordinary tunes and nourishment, customs and society.
These events give a gathering spot to individuals from distinctive shades of supposition. The Gujjars and Bakarwals of Jammu and
Kashmir celebrates pretty much all the celebrations and tolls of the locale, however, adds to them their own particular remarkable
appeal and excellence. (Gupta, 2012)
2.6. Customs and Rituals
Customs and rituals is another important element of Gujjars and Bakarwals. Custom has spontaneous emergence. Davis defines it as
practices that have been off repeated by a multitude of generation. These practices are followed simply because they have been
followed in past. Majority of the Gujjars and Bakarwals strictly adhered to the Customs and rituals of the community. From birth of a
child to a death ceremony certain customs are prevail in the community. This community is Muslim by faith and one can easily see the
influence of Islamic customs and rituals over their life. Some important Islamic customs are Circumcision of male child, marriage
ceremony and funeral rites. During condolences, they carry meals and food from their own house to the house of aggrieved. They also
offer other small items as aid to the family. (Khatana, 1976)
2.7. Marriage Ceremonies
Marriage is one of the most important institutions of society which can have very different implication in different cultures. Broadly
speaking, marriage may be defined as “a socially sanctioned sex relationship involving two or more people of the opposite sex, whose
relationship is expected to endure behind the time required for gestation and the birth of children”. (Mitchell, 2004) Marriages among
Gujjars and Bakarwals are fixed in adulthood by negotiation and by the elder members of the family. A distinctive feature of their
marriage is that consanguineous marriages take place. Marriage is usually a set of ceremonies that are conducted both at the groom
and bride`s place. The inheritance of the property is from father to sons, who equally share it. (Khatana, 1976) In their weddings they
use in their meals lot of curd i.e. Dahi and salt. The curd is presented by the relatives and neighbourhood people as a mark of gift to
the household celebrating the wedding. In their local dialect, this practice is called “Bhaaji”. This is deemed as a duty by each one to
present the same in the house of persons organizing wedding. This is common among the Bakarwal fraternity. The bride is decorated
with silver ornaments like silver chains like silver Dolara, silver sargast, silver mahail, silvergani, silver earrings, silver bangles, silver
rings and silver necklaces called “HASEERI”etc. The bridegroom wears headwear like lungi, waistcoat, shirt and shalwaar besides red
handkerchief in his hands and “SEHRA” on forehead which adds to his grace and glory. On the occasion of celebration of marriages
they recite poetic recitations from the books like c-harfi, Soni-Mahiwal, Saif-ul-Maluk which enthrals the audience (Rahi,2011)
2.8. Folk Games
Notwithstanding having an intense life of the populace of Gujjar and Bakarwal sets aside out time for relaxation and diversion in their
own particular manner. They play numerous games like Stone Lifting (Bughdar), Arm Holding (Beeni Panjo), Chitto (played
generally by girls), Panj geet (indoor amusement with five little bit of stone) and so forth
2.9. Dress Pattern and Food Habits
Owing to their transhumant nature, topography and society the Gujjar and Bakarwal group of the area has embraced a special dress
example and have created distinctive sustenance propensities. For the most part rely on upon milk items as their staple sustenance
other than cereals, wheat and maize. Their staple nourishment embodies milk items and maize. ("Maki ki Roti" Ganhar, Sarssoon ka
Droop, Lassi, Kalari, Karan, and so forth). As the majority of them, particularly the individuals who are not stationary rely on their
creatures and cows. (Farhat, 2012)
The extent that their dress example is concerned men wear a turban of remarkable shape and structure by regional standards called as
Safa, Pag and Lungi. They wear Shalwar Kameez and Waist layer all as the year progressed. Women excessively wear Shalwar
Kameez and keep Gojri/Bakarwali Top or Topi on their head separated from Chipri or Head Sheet. (Rahi, 2011)
3. Conclusion
It is concluded by saying that socioeconomic and educational status of Gujjar and Bakarwal in the state of Jammu and Kashmir is not
satisfactory. No doubt a few families have good achievement in education but majority of tribal still suffer due to their illiteracy and
poverty. There is a wide spread poverty, illiteracy and backwardness among the tribal people which is evident from the census report.
As per 2001 census 31.65 percent literacy among Gujjar community and 22.51 percent literacy among Bakarwal community. If we
compare it to the General population, the general population has 55.52 percent of the literacy rate. Majority of the Gujjars and
Bakarwals of Jammu and Kashmir depend on their agricultural productivities and cattle for their livelihood in lower, middle and the
higher mountain regions. Some of the challenges in the provision of educational services to transhumant’s areas are similar to those
faced by other rural and marginalized households in the region, although often more severe. These include nomadism, poor
infrastructure as well as poorly motivated teachers. So, there is a lack of awareness among the tribal community. To make effort to
generate educational awareness and attitudinal changes among the masses regarding tribal, the role of tribal’s families, community
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leaders and media deserves special attention here. Little has been achieved in the area of tribal development by the efforts of both
government and civil society but more improvement is required.
4. References
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Journal of Sociology and Social Work 1(1); June 2013 pp. 01-08
iv. Suri, Kavita (2014) Impact of armed conflict on the seasonal migratory practices of Gujjar and Bakkarwal tribes in Jammu
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Journal of Research in Commerce, Economics & Management. VOLUME NO. 2 (2012). ISSUE NO. 9 (SEPTEMBER)
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... The Gujjar and Bakerwals are generally attached to the groups of sheep and goats and its items. The fundamental method for creation of this ancestral society (Gujjar and bakerwals) is the raising of sheep and goats (Ahmad and Ahmed, 2015) [1] . Gujjar and Bakerwals satisfy their essential prerequisites from this creation. ...
... The Gujjar and Bakerwals are generally attached to the groups of sheep and goats and its items. The fundamental method for creation of this ancestral society (Gujjar and bakerwals) is the raising of sheep and goats (Ahmad and Ahmed, 2015) [1] . Gujjar and Bakerwals satisfy their essential prerequisites from this creation. ...
... Existing literature has shown that despite state and central government initiatives, these tribals remain unaffected and indifferent to basic amenities (Gupta and Beg, 2012). State policies and programs are still not suitable for them (Ahmed and Ahmed, 2015). The present study depicted the sociocultural, economic, and political concerns of shrinking social cohesion among these tribes. ...
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... Javaid Rahi, 2016) The Kashmiri Tribals have a unique set of social, cultural, and economic practices that have evolved over centuries. (Ahmed & Ahmed, 2015)These practices are deeply rooted in their kinship and family structures, which are central to their way of life. (Gupta & Aslam, 2015) The kinship and family structures of the Kashmiri Tribals have undergone significant changes over the past few decades, largely as a result of social, economic, and political factors. ...
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... Gujjars and Bakarwals Tribes are marginalized on the social and economic scale but their backwardness in education is the main cause of their marginalization (Abass, Ahmed, & Ahmed, 2015). An assessment of previous studies (Sultan & Rashid, 2022) concluded that Gujjars and Bakarwals are extremely low in the educational level and least literate than the other STs of the UT same viewpoint added by (Nanda & Sharma, 2018) that Gujjars and Bakarwals are much backward in educational as well as socio-economic scale and literacy rate too low than other populaces. ...
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The educational access to the seasonal migrants is difficult because of their migratory lifestyle and seasonal movement from lower plains to higher altitudes of Pir-Panjal and vice-versa. Several schemes and programs were initiated by the government, but their education literacy rate was still lower in the index. In the present article, it has been tried to discuss for what reasons these tribes are away from educational access and advancement. An attempt also has been made to input a few appropriate suggestions that may be fruitful for local and higher education authorities to implement for easy access to quality education for the seasonal migrant nomads Gujjars and Bakarwals. The article concerned the literature review of the latest studies after 2010 from different databases such as Google Scholar, Sage Publications, etc., and census 2011 for statistical information. Overall, it was found very low literacy rate among Gujjars and Bakarwals. The factors occupational, social, geographical, etc. affect their education. Their lifestyle, occupation, low socioeconomic status, parental low literacy, and seasonal migration as hurdles to focus on education. Apart from these basic facilities in the school are not available, the teacher not ready to do jobs in remote areas, etc. are majorly influencing the education of seasonal migrants Gujjars and Bakarwals of Jammu and Kashmir.
... Their designation as a scheduled tribe accelerated intergroup conflict between the Bakarwals and the Pahari, the immediate local population (Bhat, 2014). Studies highlight that the pastoral nomadic lifestyle hinders the socioeconomic development of the Bakarwals (Sofi, 2013a;Abass et al., 2015;Gul & Ganai, 2016;Sharma, 2019;Sofi, 2014;Suri, 2014). Initiatives to protect the tribal welfare indirectly encourage Bakarwal tribe to give up their pastoral nomadic culture in favor of a sedentary way of life (Mahajan, 2021). ...
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From time immemorial, the traditional practice of group work has contributed to the harmonious existence of various indigenous peoples. The Bakarwal pastoral nomads, who live in the Pir Panjal Range of the Great Himalayas in Jammu and Kashmir, India, sustain their pastoral nomadic way of life by living and working in groups. They demonstrate the principles and values of social group work as they perform the transhumance or biannual seasonal migration, distribute tasks, reside in their summer and winter pastures, resolve conflicts, and provide reciprocal support and mutual aid. Available literature highlights the obstacles and challenges encountered by Bakarwal pastoral nomads, however, there is a dearth of literature that documents the self-sustaining practices that they use to overcome such complexities. This paper attempts to bridge this gap by comparing the traditional group work of the Bakarwals with professional social work with groups.
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Education includes every process, except genetics, that helps to mold a person's mind, character, or physical capacity. It is a lifelong process, for we must learn new ways of thought and action with every major change in our lives (Malinowski, 1947). The main objective of this study is to acquire an understanding of tribal education through a review of related literature. Therefore, the secondary source of data has been utilized for the present study. India is home to a large, variety of indigenous people. The tribal population represents one of the most economically impoverished and marginalized groups in India. They are mainly residing in hilly and mountainous regions. With a population of more than 10 crores, India has the single largest tribal population in the whole world. Education is one of the chief means of transformation towards development in general and human resource development in particular in the present modern world. Education acts as an impetus not only for the economic development of tribes but also for the all-round development of the tribal communities which aids them in meeting the new challenges of life. However, there is a need to formulate more measures and programs that are necessary to bring about enhancement in tribal education in general. Besides improvements in teaching-learning methods, skills, infrastructure, facilities, amenities and the overall conditions of the educational institutions need to be focused upon. Moreover, there is a need for awareness among the tribal population about the importance of education and various schemes related to tribal education.
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The purpose of this study was to assess the infrastructural facilities of Mobile Schools in Kashmir Division. The parameters were to study the various infrastructural fatalities in terms of classrooms, the principal's room, the staff room, benches, matting, blackboards, chairs, etc. A survey method was used for the study. The sample comprises all the mobile schools in Kashmir Division. For data collection, the purposive sampling technique was used. A self-constructed Check list was used for the collection of the data. The data analysis was done in the form of Percentage statistics and graphical representations. Although the government is painting a rosy picture of the implementation of centrally sponsored schemes, the study shows that only 39.43% of the mobile schools have school buildings built in concrete. The study also shows that only 34.61% of the mobile schools have toilet facilities. The study shows that no mobile school is well furnished with benches and desks. The paper would also try to put forth some suggestions for improving the educational infrastructure and structural facilities of mobile schools in Kashmir Division.
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The union territory of Jammu and Kashmir is the heavenly abode with diversified social setting that hones the multitude of cultures and ethnic communities. In this milieu, the study has explored and analyzed the socioeconomic circumstances of tribal communities of Jammu and Kashmir and the role of variety of policy measures and non-state actors for their socioeconomic upliftment. The study has adopted qualitative approach and secondary data sources to explore the socioeconomic profile of tribals in Jammu and Kashmir and also discusses the policies and programs for STs in Jammu and Kashmir. In this context, the findings of the study have revealed that Scheduled Tribal communities in the union territory of Jammu and Kashmir are socially and economically impoverished, discriminated, and alienated. However, the planned Tribal education has taken on added significance in light of the country's intended growth in human resources. Education is critical for social and economic advancement, and the amount of education impacts career opportunities. Furthermore, the data from the census 2011 and 2001 has revealed that education and literacy rates of the Scheduled Tribes of Jammu and Kashmir are significantly lower than those of tribes at the national level. Unemployment and lack of basic infrastructure seem to be key obstacles to obtaining an education and an effective career opportunity.
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Due to their migratory lifestyle and seasonal shift from the lower plains to the higher altitudes of the Pir-Panjal and vice versa, seasonal migrants have a tough time accessing education. The government launched a number of plans and initiatives, but the literacy rate remained lower than average. The purpose of this article is to examine why these tribes are not able to access and advance in education. Additionally, an effort was made to include a few sensible recommendations that local and higher education authorities would find useful to apply in order to facilitate the Gujjar and Bakarwal seasonal migratory nomads' access to high-quality education. The article focused on a review of recent research published after 2010 from several sources, including Google Scholar, Sage Publications, etc., and the 2011 Census for statistical data. Gujjars and Bakarwals had a relatively low overall literacy rate. Their education is impacted by aspects such as occupational, social, regional, etc. Obstacles to concentrating on education include their way of life, work, low socioeconomic level, parental illiteracy, and seasonal movement. The education of Jammu and Kashmir's Gujjar and Bakarwal seasonal migrants is significantly impacted by the lack of other basic facilities in the school, the teacher's unwillingness to work in distant places, etc.
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