CHALLENGES AND OPPORTUNITIES FOR

TRADITIONAL PRODUCTS
AN ANALYTICAL STUDY OF KARNATAKA
CHAPTER-1
INTRODUCTION
1.1.

INTRODUCTION OF THE STUDY

The market place isnt what it used to be. In the recent past, the culture and

tradition has brought great changes across the world. The key characteristic of todays
global market is the speed with which the demand for a product and change in its style,
design, and colour, offer greater opportunities as well as threats to producers. Perhaps,
improved technology with advanced infrastructure, to a greater extent promotes hastened
movement of goods without trade barriers. The growing commercialization of
Karnatakas traditional handicraft products is assign of inevitable movement of cottage
industries to keep them refreshed with changing markets. The pre carious nature of
handmade craft markets invites strategic approaches to reach global consumers. But,
delayed response can push these deep-rooted traditional handmade products out,
replacing them with mass, factorymade, machine crafts.
Karnatakaa land of rich cultural heritage presents colourful traditional handmade
products handed down from generations. Regional products, especially craftworks,
involve large and diversified designs in wood, metals, glass, stone, clay and other
materials. Although large industries did not make in roads in rural Karnataka, the
inspiration is to preserve village traditions and encourage artisans to organize themselves
into small craft units under cooperative line.

1.1.2 Traditional products:

The scarcity and distinctive nature of materials needed for production compel
artisans to move their units in to interior regions, close to forests, in search of good
quality raw materials at low cost. Perhaps, for this reason, until recently, most

traditional hand made products of the State lack accessibility to urban pockets.
In recent years, the notion to expand rural tourism with assign if I cantmove to
promote rural crafts by the government invited attention of private traders to this
industry. The industry joined with government sponsored crafts centers and the State
Tourism Campaign. Private traders welcomed the move and established factory-made
production and marketing units in villages. The growingglobal publicity for Traditional
products encouraged private traders to setup business in rural tourist pockets. Enjoying
a better share of Karnataka markets, private merchants revolutionized the handmade
product industry with fake, low priced crafts.
Experts agree that the rush of imported crafts had an impact on production and
marketing of handmade traditional products in rural Karnataka. Unaware of the current
market realities, a majority of cooperative artisanal units struggled to place their
products with the conventional methods of marketing.

This paper explores current

market realities for traditional products of Karnataka. Selecting, rural artisanal units
functioning under cooperative principles as an example, this study appraises the extent
of competitive threat faced by the hand made traditional products of the State.Focusing
on past research on related issues in promoting hand-made crafts the literature review
explores the market scenario of traditional hand-made products of India as well as
Karnataka. Explaining the data and methodology, following sections explain the results
and summary of study with suggestions for further research.

1.1.3.Traditional Markets in Indian Market:

People pursue artistic and creative expression through a variety of outlets: formal
theatrical performances, sculptures, paintings, and buildings; as well as the less formal
arts, music and food festivals, celebrations and informal cultural gatherings, pickup
bands, and crafts groups. Together, these formal and informal, tangible and intangible,
professional and amateur artistic and cultural activities constitute a community's cultural
assets. These activities which encompass a diverse set of locations, spaces, levels of
professionalism and participation, products, events, consumers, creators, and critics are
essential to a community's well-being, economic and cultural vitality, sense of identity,
and heritage.

Resourcing encompasses the development in and manipulation of human

resources, financial resources, technological resources and natural resources, since
organizations can be viewed as systems, management can also be defined as human
action, including design, to facilitate the production of useful outcomes from a system.
This view opens the opportunity to manage oneself, a pre-requisite to attempting to
manage others.

1.1.4. Cultural Growth:

The broadest sense, Cultural Resources Management (CRM) is the vocation and
practice of managing cultural resources, such as the arts and heritage. It incorporates
cultural heritage management which is concerned with traditional and historic culture. It
also believes into the material culture of archaeology. Cultural resources management
encompasses current culture, including progressive and innovative culture, such as urban
culture, rather than simply preserving and presenting traditional forms of culture.

1.2 REVIEW OF LITERATURE

1.2.1. Traditional Artisans:
In early periods, artisans selected local markets as their outlets to sell in ligneous
traditional products. However, with expanding tourism, the trend to globalize rural craft
markets offered a wide opening to several traditional ethnic products across the world
(Margaret,1990). In addition ,the rising in come and consequent change in life styles
brought demand for handmade home accessories and dcor crafts (TedandMarina,2006).
However, in the age of globalization, a study by The author (2010) on applying
quantitative marketing in handicraft industry recommends artisans not to limit their
designs to affixed range, but to diversify products to push themselves ahead of their
competitors.

1.2.2 Traditional Products:

Todays markets witness radical changes because of technological shifts in consumers
buying behavior (Kotler,et.al,2009). For instance, the information age with fast market
communication ease producers link with business partners, customers and government

regulators. Eventually, things designed manually become computerized (Osmond,2010),

exposing even regional products to global consumers. The indigenous traditional
products are not an exception, because-promotions offer wide exposure to the diverse
culture and traditions of a number of countries to global consumers.
The growing markets for decorative crafts intensified competition between
handmade and factory-made crafts in Karnataka. But sometimes, in contrast to the
market observations, some products, because of the aesthetic designs are unable to be
copied by machines. These products fetch a good share in global markets
(Rajagopal,1989). Even if, globalization encourages cottage industries to their rather than
with their aesthetic beauty (Vanaja,2010), It brings a market threat because of free trade ,
mass factory production or import of low priced crafts (Thomaset.al,2003). To add to
Pradeep (2008) discovers that in a majority of rural crafts deregulation and privatization
eventually out priced the hard labour of artisans.
If one asked the cottage industries to identify the greatest challenges faced by
them, one of the commonest responses would be competition (Norman,et.al,2009). What
causes, In deed drives the increased competition may vary from smart arrival to large
factory units competing at a low price (ExecutiveOutlook,2006). Therefore, when
consumers receives ame products with less differentiation but at low price, rural artisans
face competitive pressure in same market (Norman,et.al,2009). Also, the emergence of
several-retailers, similar to Amazon.com, by passes existing rural retailers, facilitating
buyers to place orders online at lower prices. This new distribution strategy has
enormously expanded the market horizon, welcoming crafts of different regions into
Karnataka markets (New Karnataka,2009).

1.2.3. Developments and Growth Of Handmade products:

Because of the market developments reflected on a global scale , majority of
village artisans have lost their hold over the old patron-client market net work
(Manoj,1994). In some parts of rural India, regional markets remained untapped with an
impression that handmade goods are high priced and poorly designed (Layila, 1994 and
Nerys.et.al,2006) .An early study by Uma (1965) discovers wide disparities in market
opportunities between urban and rural products and complaints on the in ability of

village crafts to penetrate external markets competing with machine made urban crafts.
Keplans (1977) study on relative significance of strategic marketing to promote
cottage industries corroborates Umas findings. Much has been discussed about the
prevailing

economic

conditions

of

traditional

industries

of

various

states

(Manzoor1992; Thambi1975 and Thaimani, 1987).

A study by Nurkse (1954) warns of a threat of a vicious circle of under development in
this sector. With low productivity, low income and low investment, this vicious circle
gradually leads to market failure. To support the above argument Dak (1989) lists
reasons that cause market failure to handmade products. He claims poor designs, low
product quality and in efficient market approaches are the major weaknesses of rural
artisans. These weaknesses exploited by urban based factories, with low costs keep
village crafts from global markets (Digbey, 1960; Sanjay, 1988 and Luckose (1992). In
response to these issues, emerging literature addressing the limitations of rural
enterprises recommends viable solutions to above market issues (Gundiff,1972;
Manzoor1992; Thambi,1975 and Ram, 1988).
Thaimani (1987), admits that a lack of market awareness is the main obstacle
pulling village products from global markets. Some researchers recommend periodic
market research to design work able solutions to gain competitive advantage
(Prajapati,1986; Layila, 1994; George, 2009 and Vanaja, 2010).
A strategic market study by Aron (2003) also supports these issues, recommending
innovation-based strategies to assess market threats .In brief, artisans should have an
understanding of market dynamics including variations in channel policies and pricing
techniques to develop a comprehensive plan to meet tailor-made demands
(KashyapandRaut,2006).
When multinational companies re filled rural Karnataka with hi-tech marketing
(Art and craft,2010), Apparent change in s: consumer buying trends and the entry of
various aggressively promoted factory products result. In light of this artisans must
appraise their own market policies. Conceptualizing the significance of assessing
market realities for these products, the aim of this study is to explore the challenges for
indigenous traditional products through a competitive and threat analysis , selecting
Karnataka handicraft markets as a case example.

1.2.4. Gap Analysis

Extensive literature review suggested that not much emphasis has been given on
exhaustively identifying the antecedents and predictors of Traditonal Products. Since
engaging nomads is a pertinent issue, focused efforts need to be undertaken by business
organizations in that direction. Literature review also revealed absence of a holistic
Traditional Products models. Another gap identified was the absence of such a study in
the cultural sector in India and worldwide. Hence it was decided to address these gaps in
the scope of this study. The study has explored and established that organizational culture
and communication act as drivers and play an instrumental role in shaping nomads
attitudes, feelings and behaviour. Thus literature review brought out the importance of
developing Traditional Products model to give organizations a sustainable competitive
edge. Literature revealed the absence of an Traditional Products framework through
organizational drivers like culture and communication. The absence of a methodology
which measures the same also surfaced through literature review. These research gaps
have been identified and addressed through this study.

1.3. OBJECTIVES OF THE STUDY

1.3.1. To study and analyse the production and marketing activities in
Karnataka State.:
A sign of a healthy community is its simultaneous ability to preserve and invent
its culture that is, to conserve its history and heritage and at the same time develop
new expressions for current times. Arts and cultural activity and the leadership of artists,
historians, folklorists, anthropologists, planners, and other community leaders play
important roles in preserving the history and heritage of a place, as well as easing
tensions and encouraging respect for the changing cultural landscape. Despite the

importance of history and heritage, preservation is rarely seen as a potential basis for
innovation and advancement. As a result, too often sufficient resources are not dedicated
to preserving significant meaningful spaces and objects, documenting stories from elders,
and recording a community's contemporary cultural practices.

1.3.2. To study and examine the challenges related to production and

marketing of traditional products:
Artistic, cultural, and creative strategies help to reveal and enhance the identity
the unique meaning, value, and character that underlies the physical and social form of a
community. As part of an overall strategy to explore community context, embrace and
nurture community diversity and uniqueness, and build upon and celebrate community
character, planners can utilize artistic and cultural inventories, community visioning
processes, design guidelines, arts and culture programming, master plans, and public
financial investments in urban design and placemaking. All of these elements require the
consideration of all community interests in key decision-making processes; the
integration of arts and cultural resources in a contextual civic framework; and the
recognition and balancing of the inherent, conflicting nature of past, present, and future
social values. However, there is another threat looming large, that is, of losing these
communities to outright annihilation or due to their amalgamation in the mainstream.
Moreover, with the commercialisation of even natural resources, traditional
knowledge that managed to maintain sustainable levels of harvest has been sidelined.
Issues of privatisation, alienation and bio-piracy are major areas of concern. Tribals had
a deep attachment for trees and animals. But politicians and officials were ruthlessly
felling trees in forests for monetary considerations. Tribals had a rich oral tradition,
which was one of the pillars of Indian culture.

1.3.3. To study the institutions involved in the promotion of traditional

products:

Community engagement is a process of relationship building that encourages both

learning and action, as well as the expression of opinions about a place based issue or
program. A higher level of community engagement in planning offers vibrancy and
innovation by strengthening the level of public commitment and making more
perspectives available to decision makers. Both planners and community leaders already
promote community engagement through a variety of traditional tools, including public
opinion surveys, visioning workshops, asset-based planning, town halls, meetings, and
public hearings. However, creative tools are now also being used more and more to
promote community engagement with planning activities and goals. The use of creative
tools such as visual-art techniques, storytelling, festivals, exhibits, dance, spoken word,
Photo Voice, music, performances, web-based applications and community gatherings
emphasizes receptiveness to input, genuine acknowledgment of feedback, easy
participation, and the development of relationships.

1.3.4. To study and analyse the capabilities of traditional products:

People are increasingly recognizing the connection between the activity of the arts
and culture sector and the economic vitality in a neighborhood or community. High
concentrations of creative enterprises and workers in a geographic area may provide a
competitive edge by elevating a community's quality of life, improving its ability to
attract economic activity, and creating a climate for innovation to flower. Communities in
which arts and culture activities of all types flourish are important for the recruitment and
retention of a skilled and educated workforce in a city or region.

1.3.5. To study and analyse the opportunities and challenges compete

with modern products:
An important area in which Data has designed and implemented the efficient and
innovative solutions is that of the preservation and promotion of cultural heritage and
artistic creation. It concentrates on Design and implementation of collection management
systems. The preservation of cultural heritage in the digital age is closely related to

efficient digitization and documentation of cultural heritage artifacts and collections. Data
verse has implemented custom artifact cataloguing and documentation solutions.

1.3.6. To study the opinion of respondents of the study area:

Historically, planners utilized art and culture as a community revitalization tool;
more recently, however, planners are realizing the potential contributions of art and
culture to other social, economic, and environmental aspects of community life. In Uttara
kannada there are 11 taluks. The geographical area like Uttara Kannada districts is very
rare. It has its own consideration and its worth. It can be classified in to three situations
like costal, hilly (Malenadu), and dry geographical areas. Uttara Kannada is a district in
the southern state of karnataka.
Arts and culture provide a medium to

preserve, celebrate, challenge, and invent community identity.

engage participation in civic life.

inform, educate, and learn from diverse audiences.

communicate across demographic and socioeconomic lines.

1.4. METHEDOLOGY TOOLS AND TECHNIQUES:

1.4.1. Research Design
This study undertook the design of descriptive research. Once the theoretical
framework was developed, the data collection procedure was planned and executed. For
the current study, artisans drawn from these three types of traditional products were
studied.

1.4.2. Preliminary Exploratory Research

An exploratory pilot study for a sample size of hundred respondents drawn from
the culture was undertaken. This was used to test the reliability and validity of the scales
used in the study. Some items with lower factor loadings and cross loadings were deleted
after pre-testing. The pre-testing also asserted that there were no issues on
comprehensibility of the statements used in the questionnaire. It helped in estimating that
10-15 minutes time was taken by the respondents to answer the same.

1.4.3. Hypothesis:
In statistical hypothesis testing, the alternative hypothesis (or maintained
hypothesis or research hypothesis) and the null hypothesis are the two rival hypotheses
which are compared by a statistical hypothesis test.In the domain of science two rival
hypotheses can be compared by explanatory power and predictive power.
Null hypothesis A proposition that undergoes verification to determine if it should
be accepted or rejected in favor of an alternative proposition. Often the null hypothesis is
expressed as "There is no relationship between two quantities."
For example, in market research, the null hypothesis would be "A ten-percent increase in
price will not adversely affect the sale of this product." Based on survey results, this
hypothesis will be either accepted as correct or rejected as incorrect.
Null hypothesis: There is a significant relation between challenges faced by the
traditional consumers and modern consumers. This type of hypothesis is considered as
H1.
Alternative hypothesis: In hypothesis testing, a proposition that is accepted if the null
hypothesis is rejected.
Alternative hypothesis: There is no any significant relation between challenges faced by
the traditional consumers and modern consumers. It is considered as H0.

1.4.4. Need of the study

Uttara Kannada, is bordered by the state of Goa and Belgaum district to the north,
Dharwad district and Haveri district to the east, Shivamogga district and Udupi district to
the south and the arabian sea to the west. The city of karwar is the administrative
headquarters of the districs. The main languages spoken in this district is Kannada,
Konkani, Marathi. Kannada is the predominant language followed by Konkani which is
also widely spoken. The study will concentrates on the Income and Employment
Generation Through the Management of Cultural Art in Uttara Kannada district of
karnataka state. Because Uttara Kannada was the home of the Kadamba Kingdom. After
the subjugation of the Kadambas the district came under successive rule of empires like
Chalukyas, Rastrakutas, Hoysalate, and vijaynagar empire. Yakshagana is a classical
dance drama popular in the state of Karnataka in India, most popular in the district of
Uttara Kannada. This theater art involves Music, Songs, Dance, Acting, Dialogue, story,
and unique costumes. We can find vast number of rich cultural activities like Music,
Painting, Drama &films, Dance, Sculpture, Animation, etc. so it helps to get effective
resources and the materials, to collect the sources for detailed studies.
With the above stated strong background of the study the investigator intended to
throw some useful light on the present research entitled challenges and opportunities for
traditional products-An analytical study of Karnataka.

1.4.5. Brief profile of the study area:

In uttarakannada there are 11 taluks. The geographical area like Uttara Kannada
districts is very rare. It has its own consideration and its worth. It can be classified in to
three situations like costal, hilly (Malenadu), and dry geographical areas. Uttara Kannada
is a district in the southern state of karnataka.

1.4.6. Limitations:
This one presents the market realities for cottage industries engaged in production of
indigenous traditional products in Karnataka. Focusing on 200 rural artisans, randomly
selected from traditional handcraft cooperative units, the study explores market threats

for handmade products. The competitive strength of the sample units were compared
with their rivalry units by measuring the key factors that determine the success of craft
marketing on at endpoint scale. Competitor profile matrix reveals that product quality is
the main strength for handmade products, however, these units fail to compete with the
private and government sponsored production units with innovative distribution,
promotion and customer service strategies. This study identifies the lack of innovative
design as a severe threat. Therefore, to win global demands, the traditional handmade
products have to traverse with diversified market strategies.

One limitation common with most of the works in this area is availability of data to
consider the influence of other factors on threat analysis. The relative impact of
anticipated market threats was assessed based on the perception of rural artisans on their
own market as well as their competitors strategies. Taking into account the gap in
primary data on competitors opinion on their market strategies, we acknowledge the
need for further research in this area to explore the efficacy of traditional handicraft units
to accommodate strategies as well to challenge market threats.

CHAPTER-2
MARKETING OF TRADITIONAL PRODUCTS IN KARNATAKA
2.1. About Karnataka
The land of Karnataka is blessed with many fascinating monuments, historical structures,
lush forests, and some amazing scenic beauty along with a vibrant culture. This state is a
place of variety, where you can have a unique travel experience. Bengaluru, earlier
known as Bangalore, which is an IT hub, is the capital of the state. Other interesting
destinations of Karnataka include coorg, Mysore, Hampi and Pattadakal, Bijapur, and so
on. Wildlife sanctuaries of Bandipur, Nagarhole and Dandeli, as well as the Ranganathittu
Bird's Sanctuary are other places of interest in Karnataka. Like everything in the state, the
handicrafts of Karnataka are also amongst the most sought after things for tourists
because of their uniqueness.

2.2. Karnataka handicrafts

Most art and crafts of Karnataka are produced by using traditional methods, which has
proved to be the hallmark of fineness in craftsmanship for Karnataka artisans. The

temples and monuments in Karnataka are the living examples of stonework and the
perfect skills of the craftsmen in the state. Moreover, these crafts have been going on for
generations. Paintings, ivory carving, sandalwood crafts, Mysore silk etc., are some of the
many interesting crafts seen in Karnataka. Moreover, metal work of Udupi is also renown
for heir intricate craftsmanship.

2.3. Different categories of Karnataka handicrafts

Wood Works
Mysore Silk, Cloth material
Leather lampshade
Metal Ware
Paintings
Ivory Carving
Stone Carving
Sandalwood Craft
Doll Making
Bidri Crafts

2.3.1. Wood Works or wood carving:

Is an ancient and very popular craft of Karnataka. The temples of the state and their
architecture show case the most impressive works of wood in Karnataka. The detailed designs
done on wooden ceilings, doors etc. show the best of such works. The wooden works are done
by means of traditional methods. Many idols of deities are also a part of this beautiful crafts.
The

wooden

works

are

done

by

means

of

2.3.2. Mysore silk and Cloth material handmade:

traditional

methods.

Another very known and most heard about craft of Karnataka is the Mysore Silk, which is
the major export material of the state. More than half of India's production of mulberry silk
comes from Karnataka. Mysore became the main center during the time of Tipu Sultan, who
ruled the city long back. The concept of Sericulture influenced him and he brought silk worms
from Bengal to establish the silk business in Mysore. Now, you can buy saris and shawls
made of Mysore silk, which are extremely popular.

2.3.3. Metal Ware Work :

Metal ware work in Karnataka is limited to few areas and cities only. Bronze casting is
famous in some part of the state whereas bell metal in some other. Many things required in
performing religious duties are made up of metal. Udupi,

Karkala, Mangalore and

Nagamangala are some popular places where metal work is still done.

2.3.4. Paintings:
There is no doubt that Paintings are the most popular and one of the most oldest form of art
preset in Karnataka. These paintings are still made in the same form as they were being made
in the ancient period. The use of vegetable colours in bright hues, gold leaf, and fine lines
make

these

paintings

unique

and

exclusive.

2.3.5. Ivory Carving:

Ivory Carving is another popular craft of Karnataka. In this craft articles are curved
delicately showcasing the figures deities. Stone Carvers is again an interesting craft form of
the state. Most of the skills of these stone carvers in Karnataka can be seen in the temples and
its idols. Sandalwood Craft is used to produce beautiful art pieces include images of lord
Krishna, lamp shades, trays, jewel boxes, decorative articles, combs and walking sticks and so
on.

2.3.6. Doll Making and leather puppets:

In Karnataka is a craft where dolls are made by wood or on wooden platform. They are
then decorated and painted upon. Besides these wooden puppets, Karnataka also produces
leather puppets which are more extensively used. Leather skin lamp headers and other
decoration hangings, these are beautiful lamshade hand painted lampshade and other
decorated figures for home decorations, made of goat leather skin. strippling by thin pin and
painted by beautiful colours, Leather lamp shades

Metal Jewellery
Metal Jewellery is handcrafted by the nomadic Lambani tribes of Karnataka.
Traditionally, the Lambani women folk wear jewellery made out of copper, white metal
and silver. In a village of 200 traditional metal smiths from this tribe, there are only 20
families who are still working to sustain this craft. The others have moved on for better
prospects, mostly to nearby cities.
The designs presented in this website are more contemporary. The picture of a
Lambani woman on the left will give you an idea of their traditional designs. To make the
jewellery, the metal sheets are cut into desired sizes depending on the designs. The metal
strip is then placed on a metal block with the inverted design and hit with a hammer to
give the metal strip the desired shape. Heat is then used to weld the various pieces
together. The finished piece is then given the desired finish by either oxidizing it or
giving it a silver coating.
Meet Vinod, a traditional craftsman, whose family has been into making metal
jewellery for the Lambani tribe in traditional designs for several generations. But as there
are fewer Lambani women wearing traditional jewellery nowadays, he has branched out
to cater to a wider audience. Making jewellery is a symbol of togetherness for Vinod,
where his wife helps him cut and give shape to the metal strip; while his son takes the
completed jewellery to the weekly market to find buyers.

Cotton Beads Jewellery

This range of jewellery comprises of handmade cotton yarn beads which are
interspersed with metal beads and metal pendants. Each cotton bead is painstakingly

made by the craftswomen of North Karnataka. The cotton yarn is knotted around a
knitting needle (or any similar metal rod) to make the beads in various sizes. On an
average, five to ten minutes are required to make one cotton bead. The beads are then put
through a cotton chain and the ends are pleated and knotted for a clean finish. The
pendants used in these necklaces, are made by the local metal smiths.

Wool Related Products

Karnataka has over 7 million sheep, and the Wool production is second only to
Rajasthan in India. The Kurba and Gollar Shepherding communities comprise about 40%
of the population of North Karnataka. There are around 25,000 weavers and 50,000
spinners in the region out of which only ten percent are engaged on a regular basis. They
have been negatively affected due to inefficient market mechanisms and the absence of
an active shepherding organization. An NGO based in Belgaum, Shramik Abhivrudi
Sangh, has initiated awareness and organizational building among the shepherding
communities over the last two decades. They have also given training to these
communities to enable them to make finished products from sheep wool. Over 7 women
self-help groups are currently engaged in making excellent quality bags, laundry baskets,
floor mats and wall hangings from local sheep wool. The wool is first sorted as per colour
and quality. Then it is twisted into a yarn. The yarn can be made by two methods either
by twisting it against the thigh or by spinning it using a charka, as you can see in the
pictures below. The woolen yarn is then used to make knotted bags and floor mats. Sorted
wool can also be felted to make woolen sheets which are then used to make products.

CHAPTER I

INTRODUCTION TO THE STUDY

Introduction

The purpose of this introductory chapter is to introduce the topic and to describe
the general procedures used in this study. This chapter provides an overview of the
topic, a rationale describing the importance of the study, statement of the problem,
objectives of the study, review of literature, scope of the study and the approaches
used in this study. This chapter also deals with the research methods and
techniques used in the study.

Social Formation: A Definition

Social formation, largely synonymous with society, is a concept which refers to

the institutional context that provides the conditions of existence of society, a term
devised by the structuralist Louis Althusser. It is a complex of concrete economic,
1

political, and ideological relations bound together. The social, economic, legal
and political structures and traditions of a given community or society; in the
2

modern period often embodied within a nation state is called social structure. And
social formation embodies all the above elements.

According to Ginsberg social formation or structure is concerned with the

principal forms of social organization i.e., types of groups, associations and
institutions and the complex of these which constitute societies. A full account of
social formation would involve a review of the whole field of comparative

Gordon Marshall, "Social Formation." A Dictionary of Sociology. 1998.

www. Marxists economic.com.

institutions. Murdock uses social evolution instead of social formation. In

speaking of the evolution of social organization he refers to the normal processes
of cultural change as they find special application in the area of social formation.

Social formation of Siddhis is an interesting element to observe as their social

structure is different from that of the other tribes in the vicinity. The isolation that
they succumb to has played a vital role in their exclusive social formation in the
districts of Karwar and Dharwad of Karnataka state. Past 500 years in the history
of Siddhis in Karnataka have given a new turn to their lives in their social
formation in the given areas of research. A real social imposition process was on
from the day they began serving the masters in these areas.

Siddhis

Siddhis are a tribal community who are found in the jungles of Western Ghats in
the Dharwad and Karwar districts of Karnataka; an important social group whose
history, experience, and expression are part of the ongoing changing world culture
5

of dispersed peoples. These tribal people believe to be indigenous where as in

reality they are not. They are supposed to have come or being brought from
outside India for diverse purposes. In the words of Sunil Janah, people of all
races and religions had come and settled, intermingled within these hospitable
shores to make the people of this subcontinent culturally rich and wholesome.

Ginsberg Morris, Social Change, British Journal of Sociology, Vol.IX, 1947, pp. 1-8.

George Peter Murdock, Social Sturcture, The Macmillan Company, New York, 1960, p.
184.

Ruth Simms Hamilton, Ed. Creating a Paradigm and Research Agenda for Comparative
Studies of the Worldwide Dispersion of African Peoples, East Lanssing, Michigan State
University, 1990, p. 28.

Sunil Janah, The Tribals of India, New Edition, Oxford University Press, New Delhi, 1993, p.
1.

Among such variant races that settled here Siddhis are one, who resemble those of
Negroes, a Diaspora that has its history of more than a five hundred years in India.

They are found in various parts of India, states such as Gujarat, Maharashtra,
Andhra Pradesh and Karnataka. Though a few of them have assimilated
themselves in the Indian society most of them continue to maintain their
indigenous customs, traditions, identity and the way of life despite settling in India
five hundred years ago or more. But in Karnataka, Siddhis live in small clusters of
distinct settlement either in the forest or in the outskirts of it in small villages,
settled almost in six major Talukas of Karwar across the Western Ghats. The
reason why they settled only in these districts in large numbers is a matter that is
discussed in the following chapters. The researcher has focused on these two
districts because they are found in large numbers and the researcher has lived with
them in these areas.

The census report of 2001 census does not count them as tribes rather they are
st

placed in the OBC section, which takes 41 place in that division. These Siddhis
seem to have assimilated what the local culture and traditions offered them. From
the time they have entered into India and later moved into various parts of
Karnataka they have been very observant and have acculturated in response to
what the land offered them. There has been a gradual social formation into being
Indian rather than a foreigner so much so that they call themselves indigenous
people today.

Bhatt, S C & Gopal K. Bhargava. Land and People of Indian States and union Territories:
Karnataka, Vol.13, Kalpaz Publications, Delhi, 2005, p. 139.

Etymology

The most widespread name of these Afro-Indians is usually spelled Siddi and
pronounced Siddhi in Kannada language. The name is assumed by some linguists
to be derived from Saiyed, an Islamic honorific meaning a descendant of the
prophet Mohammad. Platts gives the derivation of the word as a vulgarization of
Saiyid, an appellation of Africans; a negro. The term, Siddhi is taken to be
8

corrupt form of Syed or Saiyad or Saidi

10

or Sayyid.

11

12

Saiyad is considered to be the designation of a descendant of the prophet and

which, according to some authorities, means priest. But it is contested that a
term designing priest should have been used by the Abyssinians (Abyssinia) who
13

were notorious for their lack of priestly qualities. Abyssinians, from the Arabic
Habsh, the name applied to the country called Abyssinia, meaning

dark.

14

Hubshy

15

as well as Zanzibar were places from where slaves were

Bombay Gazetteer, Vol. XI, p. 433.

Russel R.V. and Hiralal, The Tribe and Castes of the Central Provinces of India, Vol. I,
London, 1916, p. 409.

Census of India, 1961 Vol. V. Part II A (ii); Siddi a Negroid Tribe of Gujarat, 1969, p.1.

Oxford Dictionary, Vol. IX, 1993, p. 22.

Russell and Hiralal, The Tribes and Castes of the Central Provinces of India, Vol I,
London 1916, p. 409.

Kiran Kiran Kamal, In Search of an Identity: an Ethnographic Study of the Siddis in

Karnataka. Jana Jagriti Prakashana, Bangalore, 2005. p.71.

Edward Grey, The Travels of Pietro Della Valle in India, the old English Translation of
1664, Ed. G. Havers, Vol. 1, Asian Educational Services, New Delhi, 1991, p. 131.

Carey W. H., The Good old Days of Honourable John Company: manners and customs
of the British in India during the rule of the East India company, from 1600-1858, Printed
at the Arcus Press, Simla, 1882, p. 71.

globally imported. Other forms of Sidi are Seedi, Syddy, Siddy, Siddee, Seddhee,
seddee, sid, sidi, seedy (a Urdu Sd, Marathi- Siddh, ad., Arab Sayyid meaning
My Lord) originally, a title of honour given in Western India to African

Mohammedans holding high positions under the kings of the Deccan. They were
preferred to chief employments, which they enter by the name of Siddhis.

16

Sayyid- also as Seid, Seyd, Seyed, Seyyad, Syed, meaning lord or prince in

Arab language. In Mohammedan countries, the title given to a man who is

supposed to trace his descent from Husain, the elder grandson of the prophet.

17

Murdock, In his book Africa divides the Sidamo tribes of Ethiopia into seven
major groups. He mentions Sidis as a tribe of a major group called Ometo.

18

Geographical Settings of Dharwad District

Dharwad district is the secondary district in Karnataka that has a very scanty
Siddhi presence as in Kalgatigi which solely represents the Siddhi dwelling unit in
the district. There are few Siddhis who have temporarily migrated in the cities of
Hubli and Dharwad in search of jobs. Their number though less compared to
Karwar district, Siddhis make their presence felt very much in Dharwad district.

19

In the senses of 2001 ST population of the district was 5.3%.

Fig. No. 03)

20

(See appendix.

The Oxford English Dictionary, Vol. IX, Charendon Press, Oxford, 1933, p. 22.

Ibid. p. 155.

Kadetotad N. K., Siddi, People of India: Karnataka, General Ed. K.S. Singh, Vol.
XXVI, Part Three, Anthropological Survey of India, Affiliated East-West Press PVT Ltd,
New Delhi, 2003, p. 1291.

<http//www.dharwaddistrict.org.>

Census of India 2001; Karnataka, District Population Booklet, Dharwad, Series 30,
Directorate of Census Operations, Karnataka, 2005, p. 5-8.

While referring to topography of the Dharwad district, it contains black soil

21

though red soil is found is suitable for vegetable cultivation. The climate is on
the whole healthy and agreeable. It is pleasantest in the tract parallel with the
Sahyadri crest between Dharwar, Hubli, Kod and Bankapur. There are thorny
forests, scrub forests in the district. The forests are of deciduous type. Containing a
good percentage of teak on the west, sides bordering Kanara and towards east it is
scrubby containing good percentage of sandal wood. The chief forest produce are
timber, firewood, Charcoal and sandal wood. Minor produce are jumri leaves,
harda, tarwal and kakki, gum, honey and bamboos that are marketable.

22

The

23

Bombay wild Animals and Wild birds Protection Act (XXIV of 1951) has
enabled the forests to preserve the wild animals and birds. The wild animals found
in these forests are Tiger, pig, deer, Leopard cat, Indian sloth bear, Indian bison,
wolf, Hyena, Jackal, Indian fox, wild dog, spotted deer, sambar, wild boar, bats
and monkeys. Birds of various kinds also are found here such as wood peckers,
bluebird and so on.

24

Geographical Settings of Karwar

Karwar also known as Uttara Kannada, is one of the biggest districts of Karnataka.
It is located in the Western part of Karnataka state. It is divided into eleven
administrative Talukas, namely Karwar, Bhatkal, Sirsi, Yellapura, Siddapur,
Mundgod, Honnavar, Haliyala, Ankola, Kumta and Supa. The district has a
population of 13, 53,644 according to 2001 census. The total area of the

Gazetteer of Bombay State: Dharwad District. (Rev. Ed.). Government Central Press,
Bombay, 1959, p. 185.

Ibid. pp. 15-36.

Ibid. p. 40

Ibid. pp. 41 -42.

25

district is 10,291 sq. km. This district is located in the Midwestern part of
Karnataka, between 13- 55 and 15 - 31 North latitude and 74 - 9 and 75 -

10 East longitude.

26

(See appendix. Figure no. 01 and 02)

Topography of Karwar District freveals that there are four principal rivers drain
westwards from the crest of the Sahyadris to the sea; from north to south they are
the Kali, Gungawali, Aghanashini and Sharavati. The North Western Ghats moist
deciduous forests cover the Sahyadris below 1000 meters elevation. In pockets
above 1000 meters elevation lie the evergreen North Western Ghats mountain rain
forests. Anishi National park, near Dandeli, preserves approximately 250 kms of
semi-evergreen forest, which is home to tigers, elusive black panthers, leopard
cats, gaurs, Asian elephants, Sambars and a range of birds and reptiles. Dandeli
wildlife Sanctuary protects 834 km of semi-evergreen and bamboo forest in the
watershed of the Kali River and its tributaries, the Kaneri and Nagajhari. Much of
the lowland has been cleared for agriculture.

27

The chief crops of the district are rice and sugarcane, along with a great diversity
of other crops. Tree crops include coconut, areca nut, cocoa, cashew, mango,
banana, pineapple, Garcinia, and sapota; vegetables include onion, radish,
cucumber, cauliflower, sweet potato, brinjal, and amaranth; spices include pepper,
cardamom, ginger and nutmeg. Millet and cotton are grown in the drier portion of
the district east of the Ghats.

Manorama Year Book 2007, Malayalam Manorama, Kottayam, 2007, p. 621.

<http/www.karwardistrict.org.>

<http//www.kamathistory.com.>

Demographics

In India, Karnataka has the largest concentration of Siddhis. According to latest

estimates there are around 3,700 Siddhis families in the state with a total
population of 18,000. Apart from these settlements in Karnataka State Siddhis are
also found in the states of Gujarat in negligible numbers in states of Andhra
Pradesh, and Maharashtra. There are about 10,000 Siddhis in Gujarat and 12,000
in Hyderabad. A few hundred are also in Lucknow, Delhi and Calcutta. Pakistan
has some 30,000 Shidis and fewer than 1,000 Ceylon Kapris live in Sri

Lanka.

28

Reasons for settling in this area

The geographical settings of Dharwad and Karwar are very convenient for the
tribes to settle in here as the terrain in mountainous covered with thick forest with
rich fauna and flora. The forest gave them a cover to hide from their enemies
besides the Siddhis were used to living in the forest. Forest provided them with
rich food that would keep them alive and strong. The west coast of India in which
these two districts are situated is accessible to sea by land as well as by water. This
sought of conveyance during the time of danger enabled the Siddhis to settle down
in these districts. Siddhis also were in much demand for labour in these districts as
land lords needed strong, hardworking and personnel skilled in agriculture.
Siddhis were good at climbing trees which was also a need in these areas due to
tall aracnut trees, trees that hold honey combs, trees that have delicious fruits for

consumption as well as for sale. Historically we see in the later chapters that
Siddhis were very skilled at Guerilla warfare which kept the enemies fearful and at

Devika Sequeira, Near Forgotten, Siddis to Meet, Deccan Herald News Service, Panaji,
Jan, 2006.

bay. In this sense the west coast was a safe haven for them which forced the
Siddhis to settle down without much hesitation.

Reasons for choosing these two districts for research

The districts of Dharwad and Karwar hold the highest number of Siddhis in India.
Though there are few of them settled in Gujarat, Andhra Pradesh and some parts
of Maharashtra, these two districts have huge number of them living in several
settlements. History reveals that these Siddhis who have settled themselves have
come down to these districts right from Bengal, Hyderabad, goa and Maharashtra
as they felt secure in the western Ghats of India which has very many mountains
covered with dense forests.

As their number is considerably more than any other parts of India the researcher
chose these districts for the research. It was easy for the researcher to work in
these districts even though the settlements were in remote areas non-accessible and
tough.

Ethnicity of Siddhis as Tribe

Tribes have their own life ethos, historical individuality and ethnicity, in which
case Siddhis have intra-tribal Hierarchy and not inter-tribal. The attributes that
constitute core of ethnicity according to S.C. Doshi, which are basic to any tribal
life include as follows:

Scattered pattern of habitation, as witnessed today among the Siddhis.

Life style oriented to hills, forests and isolations

Institutions such as polygamy, bride-price, status of women, drinking etc

Subsistence economy

10

e. Fairs and festivals.

29

Siddhis enjoy distinct identities who have shared values, mode of life, exclusive
symbol of identity and a consciousness of kind. The caste principle of hierarchy is
non-existent among Siddhis. Siddhis live in hills, forests and isolations and have
some of the traits of tribes as enumerated above by Doshi. The researcher
discusses a few of those characters that concern Siddhis as a tribe.

Scattered Pattern of Living

In both districts of Karwar and Dharwad, Kiran Kamal Prasad, found Siddhis
30

living in about 80 villages . But the researcher raises it to 118 settlements. The
settlements remain more or less the same except for the fact that many people shift
their settlements. But Siddhis have not begun any new settlements due to new
forest laws that forbid them to clear the forest and begin a new settlement as
intended by them.

Only eleven families lived in Dandeli, a town in Haliayal Taluka in 1984. The
settlements are in eight Talukas of three districts namely Ankola, Yellapura, Sirsi,
Supa, Mundgod, Haliyala of Karwar district, Kalgatgi of Dharwad district and
Khanapur of Belguam district. Most of the Siddhis like to live in the forest and in
31

small isolated settlements. Houses in the compact villages are close to each other
and fields are at some distance from the village. No matter to which religion one
belongs, rich or poor, educated or illiterate the Siddhis express fondness to reside
in a scattered village which becomes a core of their ethnicity.

Doshi S.C. Tribal Ethnicity; Class and Integration, Rawat Publicaitons, Jaipur, 1990, p.
144.

Kiran Kamal Prasad, In Search of an Identity, 2005, p xxviii.

Kiran Kamal Prasad, 2005, p 6.

11

Unique Physical Features

Siddhis have thick protruding lips, flat and wide noses, dark hairless bodies and
32

frizzy, wooly and bushy hair on the head. They have a strong physic and are
athletic by nature, living in the deep jungles of Dandeli forest. They are sought
after for hard labour in the farms be it digging, cutting wood, hunting or working
in the scorching sun. Simple in their life style are also dance loving and singing
tribe. There is rhythm in their body that automatically moves pulls them dance and
singing especially at gatherings and in the evenings.

1.8.3 Unique Language

Siddhis in common use a mixture of Konkani, Marathi and Kannada in their

conversation. Yet those who follow Konkani, Marathi or Kannada cannot follow
their dialect as it is unique to them alone. Though the assimilation has taken place
with regard to language they seem to have no knowledge of their original dialect.
They picked up Konkani as it was the local language spoken in Goa as well as
throughout the Konkan region with change of accents. Though Portuguese
officials time and again made every effort to make Portuguese compulsory
language of the Estado da India, people rarely followed the instructions. They
33

preferred Konkani to Portuguese. Siddhis speak a corrupt form of Konkani

which is a bit difficult to follow. Even those with knowledge of Konkani might, at
times, need the assistance of an interpreter or translator. The

Roy Choudary D. Anthropology of the Siddis the Negroid Population of North

Kanara. Bulletin of the Department of Anthropology, Vol. VI, No. I, 1957, p. 54.

Sen S N., Indian Travels of Thevenot and Careri, Indian Travels of Careri

Published by the national Archives of India, 1949, p. 188.

12

uniqueness of their language lies in the fact that it is a mixture of Konkani,

Marathi and Kannada.

Religion

Among the Siddhi families in Karnataka there are Catholics, Hindus and Muslims.
In Haliyala there are only Muslims and Christians, and in the ghat areas of
Yellapura and Ankola only Hindus. Owing to the division of the Siddhi people into
34

three religious groups a distinct self-identity has not developed. In terms of

religious affiliations, 40 percent are Catholics, 33 percent are Muslims and 27
percent are Hindus.

35

It was a normal procedure for the Portuguese to baptize

36

Negros before boarding the ship to be transported to other countries. Yet those
Africans who were brought by the Muslim merchants and sold to sultans in India
embraced Islam and those who remained in the houses of Bhats of Yellapura and
surrounding talukas followed the religion of their master.

Significance of the Study

Siddhis, the only African Diaspora found in Indian sub-continent are migrants
from east Africa. Lack of sufficient research has made this tribe unheard in the
state of Karnataka and India at large. Hence the researcher took up the study

Sathanabailina Kaadinalli Siddhi Samskruthi Pratheeka Siddhinyasa Jaatre,

Karavali Munjaane [Uttara Canara] 09 May 2003, late ed.: A. 2.

Henry John Drewal, Aliens and Homelands: Identity, Agency and the Arts among the
Siddhis of Uttara Kannda, Sidis and Scholars; Essays on African Indians, Ed. Amy
Catlin & Edward A. Alphers, Rainbow Publishing Limited, Noida, 2004, p 145.

Jeanette Pinto,. Slavery in Portuguese India (1510-1812), Himalaya Publishing House,

Bombay, 1992, p 63.

13

after living with these Siddhis for a few years, observing their life style and their
living conditions. The researcher chose these two districts specifically because
Siddhis are large in numbers in these districts than any other in the state of
Karnataka. The findings in this research will reveal to us the gradual social
formation of Siddhis in the years spent in India as well as Siddhis political,
economic, social and cultural history and their struggles for survival and their
contributions to the Indian society at large.

The present research work assumes importance as it enables the law making
authority to enact appropriate legislation to look into the socio-economic problems
of the siddhi community. Besides it also helps the executive authority to
implement the existing law more effectively for the benefit of the siddhi
community and enlightens academicians, students and interested group concerned
to know the conditions of Siddhi community and undertake further research which
contributes towards the existing literature on history.

Formulation of Research Problem

The unique features of the Siddhis living in Dharwad and Karwar including their
physical features, language and life style raise a number of questions in the minds
of researcher and the researcher tries to frame the following problems:

Why do the Siddhis differ from other people of India? What are the unique
features of the Siddhis?

Are they the original inhabitants of India?

What is the social status of the Siddhis?

Are the Siddhis a marginalized group? Are their rights protected by the existing
systems?

Are they following their traditional customs and practices?

14

How far the life of the Siddhis is influenced by the cultures and life styles of other
people in India?

Does the modern education have any impact on the socio-economic and cultural
changes of the Siddhis?

How did their traditional household skills, religious practices, social customs and
traditions reach to the present status?

Objectives of the Study

The major objectives of the study are:-

To trace the history of Siddhis migration to India and the aftermath.

To critically analyze the major socio-economic and cultural changes that had taken
place in the Siddhi community after their settlements in the forest of Karnataka
state.

To assess the role of education in the transformation of the community.

To analyze the aftermath of the governments initiatives to uplift the economic

status of the Siddhis.

To evaluate the position of women among the Siddhis.

To make an exhaustive study of the religious beliefs of the Siddhis in the

settlements.

To examine the changes which have taken place in the power structure of the
Siddhi tribe.

To have an in depth investigation into the subsistence economy of the Siddhis.

To explore the cultural changes which have taken place due to their contact with
other people of the locality.

To study the changing consumption pattern and its impact on tribal economy.

15

Hypothesis

The important hypotheses of the study are the following:

The Siddhis belong to a different race from the majority of the Indians and, being
the most recent entrants into the Indian society, they are in a way foreign to it. The
physical or geographical factors did influence in bringing about socio-economic
changes in their society.

The impact of education was very little for socio-economic changes in the siddhi
society. The advancement of technology has not brought about very significant
socio-economic changes in the siddhi community.

Cultural diffusion has taken place in the siddhi community.

Embrace of the religion of the Siddhi community from their native religion is
always believed to be voluntary.

Sources of Data

The study is largely based on the variety of sources both primary and secondary,
collected from the archival repositories and other centers of research. The primary
sources include Government orders, Government files, Census reports,
Administration reports, reports of the various committees, Manuals, Gazetteers
and directories. So far as collection of data is concerned there are sources such as
direct source and indirect source. The former represents data collected directly
from the respondents relating to the Siddhis economic background, their
conditions, standard of living, and their association with other world, how they
have been marginalized, whether these people have access to welfare programmes
sponsored and implemented by the government. The latter comprises both primary
and secondary data such as text books, rules and

16

regulations dealing with this community, current awareness publications,

encyclopedias, periodicals, websites, hand books sponsored by public offices,
NGOs etc. This study is based on historical accounts of contemporary regimes,
anthropological works and data that the researcher has collected through field
study.

The supplementary material for this study was collected primarily from various
Siddhi settlements in Haliyala, Yellapura, Ankola and Mundgod talukas of Uttar
Kannada. The selection of places and households was at random. The study
material was also collected partly through an interview schedule formulated for
collecting information regarding family, kinship, education, economy, health,
medicine and political life of this tribe. Besides, the data was also collected
through exhaustive field work and through personal observation and participation
in social, religious and cultural gatherings. Thus for the purpose of the extraction
of data concerned various research techniques have been used such as interview
schedule, observation, personal participation etc in addition to the traditional
methods.

Research Methodology

The research methodology followed in the present work covers both empirical and
non-empirical methods. For a detailed study of the topic primary data was
collected and analyzed, various text books, committee reports, statutory rules and
regulations, journals on tribal community, have been comprehensively analyzed.
The empirical method assumes vital significance in collecting relevant information
from the respondents. It focuses on the real life situation, problems and difficulties
faced by the respondents and their predecessors. Research techniques adopted in

undertaking the empirical study are Questionnaire, Interview Schedule, and

Personal Observations.

17

Scope of the Study

The scope of the study was restricted to all the siddhis living in the Karwar and
37

Dharwad districts of Karnataka. The study focuses on the social formation of

Siddhis from the year 1500 C.E. to 2003 C.E. The area of the study includes the
districts of Dharwad and Karwar. The major Talukas of Karwar and Dharwad
districts are Haliyala, Yellapura, Ankola, Sirsi, Mundgod, and Kalgatagi. Out of
180 Siddhi Settlements about 45 major Siddhi Settlements were selected for
empirical study such as Gadgera, Balashettikoppa, Birolli, Gardolli, Bukkinkop,
Mainalli, Gundolli, Hosur, Hosalli, Yellapur town, Bomnalli, Gund, Golehalli,
Kirwatti, Idgundi, Gotgolli, Lalguli, Bhagavathi, Gunjavathi, Chikkoti,
Manchikere, Bidrolli, Dehalli, Balagar, Wada, Kegdal, Tatwanigi, Nagshettikoppa,
Balashetikop, Bidralli, Angod, Kotemane, and Hunshettikoppa.

Limitations of the Study

Bearing in mind the various constrains it was impossible for the researcher to
cover chief segments of nearly hundred and eighty settlements of the Siddhis. The
vastness of area and lack of transport, lack of approachable roads and the
dangerous terrain made the researcher to restrict his research works and visits to
the area accessible to him. Much care has been taken to make the research as much
impartial and methodical as possible. Further, the results of the study cannot be
generalized beyond the limits of the study area as the articulated views of the
respondents with regard to various topics may not be completely free from
personal prejudice. In comparison to the Siddhi population the number of

Devika Sequeira, Near Forgotten, Siddis to Meet, Deccan Herald News Service, Panaji,
Jan, 2006.

18

members interviewed and respondents approached for filling the questionnaire are
very less.

Review of Literature

Complete and extensive literature on the socio- economic situation of Siddhis of

Dharwad and Karwar has been very little, thin and insufficient.

For the first time Joseph Harris in 1971 produced The African Presence in Asia:
consequences of the East African Slave Trade. This great work provided us with a
historical survey of the Siddhis in Indian subcontinent. He gives the details of
history of Siddhis both in North and South India, their life in slavery, their political
participation, their services as soldiers and generals in the military services of
various kingdoms, and their rise and fall in power.

A classical work on the sociological aspects of the Siddhis in Karnataka,

especially in North Karnataka was published by Palakshappa T. C. in 1976.

He did a focused study on the Siddhis social situation of the time. He gives a
good analysis of the kinship systems, as well as religious practices of Siddhis. He
made an in depth study on their settlements, their family structure, their marriage
and children, their kinship, their daily routine life, of their religion, language and
also political organization. The study includes the working of the Siddhi
community and its assimilation and absorption into various religions mainly
Hinduism, Christianity and Islam.

Lobo Cyprian Henry S.J. (1984) studied the Siddhis in Karnataka. He covered
general issues such as sociological aspect, particularly laying stress on their
literature, occupation, family kinship, religion and rituals right from birth to
marriage and death. The main focus of his study was to make

19

the Siddhis known to the people of Karnataka as well as governments both of

state and central as a distinct group with an ethnic identity, deserving a tribal
status. He observed one common feature of all Siddhis found in Gujarat,
Karnataka and elsewhere India that they had not retained anything of their
original culture.

Shirodkar P.P. (1985) has discussed Slavery in Coastal India: with special
reference to Goa, Daman and Diu. He has traced the roots of Slavery right
from centuries before Anno Domini (A.D) both in the west as well as Eastern
countries and kingdoms of the past. While indicating slavery in the East he
mentions about the slavery during the wars between the invading Aryans and
the aborigines. Barter of slaves was common even during the time of Buddha.
While in the West slavery existed in the Greek and Roman civilizations that
exceeded the citizens of Rome leading the way to rebellion. He describes the
role of the Portuguese who increased slave trade between East African coast to
West coasts of India and the abolition of slavery in the Esato da India
(Portuguese territories in the East) and China.

Pavate P.P. (1985) gathered information on the anthropometrics,

dermatoglyphics and blood groups from the three endogamous groups of

Siddhis. He focused on Morphogenetic Study of the Siddhis in

Karnataka. He observed that there is not much difference in the distribution

of ABO and d genes in all the three groups. While accepting that the three
groups of Siddhis are descendants of the same ancestors he indicated the
dermatoglyphic difference between Christian Siddhis and Hindu Siddhis as
well as the Muslim Siddhis in A-B bridge count. He also indicates that the

differences may be due to the adaptation of these groups to a particular social

set up.

20

Vijayakumar M., Malhotra K.C. et al (1987) in their publication, Genetic

Studies among the Siddhis of Karnataka, India: a migrant population from

Africa, have focused on examining the blood samples of around 237 Siddhis.
The research scholars concentrated on the serological and biochemical markers
such as blood group antigens, Isozymes, serum proteins and hemoglobin
variants. The DNA study revealed that Siddhis genetic pattern matches with
that of Ethiopians and not of Indians and their study established the Siddhis
origin and confirmed their migration into

India.

In the same year D Souza T.R. ( 1987) produced a paper on The Afro-Asian
Church in the Portuguese Esato da India, and observed that there prevailed a
great tradition of open and peaceful commercial relationship between East
Africa and India right from centuries before Portuguese could come. He also
examines the African Slave trade with India and opines that the Ethiopians
th

slaves continued to flow into India as late as 18 century. Siddhis have

contributed to the cultural richness of south India as well as have assimilated
few elements into their culture.

Hiremath R.S. (1993) made an in depth study of Life, living and language
among Siddhis of North Karnataka District, and his research speaks of

Siddhis social status as well as their social living conditions. He also

enumerated how Siddhis social contact has enabled them to emerge with a
new language of their own that is totally different from the language spoken in
their original land i.e., Ethiopia and other north Eastern African countries. He
also made an attempt to give a comprehensive picture of

Siddhis life, migration, health and language.

21

Prakash V. Patil (1998) in his research paper a Biomedical Study of Siddhis of

Karnataka observes that the Siddhi population has increased by

60% over a decade. He examined samples of 269 Siddhis as well as 224 nonSiddhis in his research and observed that Siddhis were healthier than nonSiddhis due to their specific nutrition and hygiene. His research showed that
scabies, tinea, eczema and leprosy were slightly more than the non-Siddhis due
to poor hygiene. He also observed that medicine had something to do with their
living social conditions.

Pashington Obeng, in his study and publication Shaping Membership,

Defining nation: The cultural politics of African Indians in South Asia, deals
with the history of Siddhis in general India and gives an insight into the
Siddhis beliefs and practices, examines the uniqueness of Siddhi culture as he
appreciates the geo-social displacements, social and religious oppressions
experienced by individuals. Further he explores into the extent to which
Siddhis depend on their faith and their cultural resources to endure and struggle
for their freedom.

The present research work tries to build a bridge between the elements that are
not duly answered by the previous scholarly researches. The present research
tries to answer questions of Siddhis uniqueness as people from Africa, their
cultural, social and religious diversity and the gradual social formation. The
work also concentrates on the economic aspects of the Siddhis, their living
condition, their liabilities, savings, diet and their subsistence farming etc. The
present research also focuses on an in depth study into the Indian cultural traits
that are found in Siddhis culture as well as their contribution as a tribe to the
Indian society, culture and economy.

22

Conceptual Clarifications

Definition of various terms clarifies the sense of words used in the thesis. There
are few words which need to be defined so as to give clarity to the writings as well
as right understanding of everything in it.

Abyssinia

This name was formerly used in a general way to denote the African Continent,
and sometimes even Asia, Persia, Chaldea and Assyria. In the present instance,
however, the name seems to apply to the country properly known as Ethiopia i.e.,
Abyssinia

Baara Buddi

Expression denotes inconsistency in matters of trust and responsibility. Literally

means twelve minds. This word is utilized by the non-Siddhis in the locality to put
down those siddhi people who are inconsistent in their works or payment of debts
etc.

Caffree

A name used for any African or Siddhi in India as well as in some parts of world.
The word indicates the colour and the other physical features of an African. This
word distinguishes others from Africans.

Casado

An offspring born out of marriage between Portuguese men and native women that
are settled in Goa are called casado. This is to distinguish the casados from castico
who are born of Portuguese but reside in Goa.

23

Caste

Caste refers to the hierarchical system of social control in India with each
subgroup assigned a ranked status, depending on its origin and religious
38

strictness. Caste system is prevalent and very strong among Hindus in India. The
caste system has so many forms of discrimination and oppression built into it that
some of these forms of discrimination and oppression such as bonded labour,
slavery often fail to draw pointed attention.

39

Dhamaam

Name of a drum, which is cylindrically long and has a two feet wide mouth on
both-sides, covered with skin preferably deer skin or buffalo skin according to
availability. This instrument is played both by male and female but squatting.

Gele

A kind of fruit socked in water and used for washing clothes in olden days by
Siddhis. This fruit is also used to catch the fish in rivers and ponds. This fruit
cannot be eaten by people.

Hiriyaru

Hiriyaru in the ordinary usage is understood as a form of addressing the elders

with respect. But among Siddhis this word means the ancestor and not just an
ordinary usage. In fact they do not use this word to address elders that are alive but
only to the dear departed who are elder to them. For Siddhis Hiriyaru is

Madan S. N., Dictionary of Anthropology, Anmol Publications, New Delhi, 1989, p. 62.

Kiran Kamal Prasad, Understanding and Eradicating Bonded labour in India,

Jana Jagriti Prakashana, Bangalore, 2008, p. iii.

24

a family god because according to their cosmology, the parents after their death
40

become benevolent spirits and reside in the house. This is a unique belief of
Siddhis though others have such beliefs but do not stick to it so much as the
Siddhis do.

Jamma

The god of Siddhis which guards their settlements from evils such as disease,
epidemics, bad spirits and alien elements. Jamma is usually worshiped under a tree
which is considered holy by the Siddhis. Animal sacrifices are made every year to
the tree in order to keep the deity happy and the settlement safe. Every siddhi
settlement has a boundary and this boundary is guarded by jamma.

Jthre

It is the periodical celebrations connected with a deity or crowds that gather at a

41

religious festival. People from all walks of life gather in order to pay their
homage to a particular deity at a particular place. Jthre is common for people of
Karnataka a practice specially carried out by the Hindus.

Palakshappa T C. The Siddhis of North Karnataka, Sterling Publishers Private Limited,

Delhi, 1976, p. 73.

Sheshagirirav L S., Subhaash Nigantu, Subhash Stores Books Corner, Bangalore, 1998 p.
202.

25

Kafara

The term Kafara is of Arabic origin meaning pagan abd ub te colonial usage
of various European languages in eastern and southern African, it was borrowed
from Swahili to mean negro

42

or black.

Katte

A place where justice is delivered in a village by the Panchayat members. Usually

it is under a huge tree demarked by the members of the settlements for the purpose
of delivering judgment. A raised plat form helps the leaders to sit over who can be
seen by all the members of the village or settlement during the jury. Justice is
delivered which is undisputed and is accepted by the members of the settlement.

Kon

A bigger portion of house that is used for sleeping and keeping the used clothes.
Siddhis do not have large houses that are found in the locality. Their houses mostly
are comprise of two portions one functions as kitchen and the other as space for
rest and other activities such as eating, relaxing and entertainment.

Mantapa

It is a temporary shelter made for a specific purpose among Hindus for various
purposes. The mantapa is made with four standing sticks that are covered with
either coconut leaves or mango leaves and a temporary roof created out of pleated

Abdulaziz Y. Lodi, African Settlements in India. Nordic Journal of African Studies 1(1),
1992, pp 83-87.

26

coconut leaves. Mantapa mostly is decorated well and is the centre of attraction for
the guests as the important ceremonies take place there. It is mostly erected for the
nuptial purpose.

Muttaideyaru

Muttaideyaru are those married women who have not lost their husbands and are
happy with their husbands. They are revered in the society, especially among the
Hindus to be people of great importance and are given privilege to be part of
various celebrations as against widows who are not expected to be present at
auspicious ceremonies. Muthaide also means a married woman who dies before
her husband dies.

Nyasa

Nyasa is a lake towards the mouth of Jambesi river located in Abyssinia of Africa
43

Continent. Nyasa meaning lake is fed by 14 perennial rivers, and is the third
largest of the East African Rift Valloey lakes of East Africa, lying in a deep trough
mainly within Malawi.

44

Nyasa land itself was too crowded for all to farm and too
45

isolated from most markets due to which people from here began to move away.
Siddhi Nyasa is a black stone in the dark forest around which Siddhis gather
annually for a great celebration called Siddhi- Nyasa Jaathre.

46

Siddhis do

Indu Siddhi Jnaangada Ekaika Moola Samskrutiya Siddhinyasa Jaatre,

Karavali Munjaavu [Uttara Canara] 04 May 2003, late ed.: A. 2.

th

The New Encyclopedia Britannica, Nyasa, Vol 8, Micropedia, 15 Edition,

Encyclopedia Britannica. Inc, Chicao, 2007, p. 839.

Donal L. Wiedner, A History of Africa; South of the Sahara, Rondom House, New York,
1962. P. 473.

Sathanabailina Kaadinalli Siddhi Samskruthi Pratheeka Siddhinyasa Jaatre,

Karavali Munjaane [Uttara Canara] 09 May 2003, late ed.: A. 2.

27

not seem to have a historical record about the whereabouts of this black stone.
Siddhis believe that during the time of Shivaji, the king of the Marathas, this stone
was found at Yaana in Karwar district of Karnataka from where it was taken and
was installed at Sathanabailu by Siddhi ancestors who recognized the stone from
the details left behind them by their forefathers. Siddhi Nyasa was brought by their
African ancestors along with them as they were brought captured by the
Portuguese. And this stone has traveled wherever the family and their descendants
carried them following their migration from place to place. At last it came to the
hands of Dabaguli family which was called upon to worship it.

47

Panchamrutha

A mixture of five products taken from a cow and prepared by a Brahmin which is
considered sacred and used for various religious ceremonies especially by the
Hindu people.

Patta

Patta is a document issued by the government acknowledging the ownership of an

individual. With which one can claim possession of the given property for ones
personal use be it building a house, or cultivating or selling to another person

Panjari

It is a ceremony in which turmeric, neem leaves, jaggery and a lamp are set up at
the place of delivery by the midwife. This is done in order to protect the mother
and the baby from the evils that exist around the place.

47

Ibid., p. 2.

28

Pott Bhorchenm

A ceremony during puberty in which all sought of edibles are placed in the girls
sari by the family members so that she may be a fruitful in her life and bear many
children after her marriage. This ceremony is carried on mostly by the Hindu and
Christian Siddhis.

Slavery

The word Slave comes from the word servus which is not cognate with servare, as
has often been supposed; it is really related to the Homeric and the verb
, with which the Latin servo is to be connected. It may be mentioned here
that slave was originally a national name; it meant a man of Slavonic race captured
and made a bondman to the Germans. The historian eludes the derivation of the
48

national name from Slava, glory.

Slavery means one person legally owing and controlling another and denying him
49

freedom of action or movement. The slave was bound to absolute obedience, a

human chattel, a commodity that could be treated at will if not treated better than

50

their pet animals. Utility was the prize of their personality having no right to set
back from the given assignments. A Condition in which a human

The Encyclopedia Britannica, Cambridge, 1911, p. 216.

Madan S. N., Dicitonary of Anthropology, Anmol Publications, New Delhi, 1989, p. 293.

th

The Encyclopedia Brittanica, Slavery Vol 10, 15 Edition, 2007, pp. 184-185.

29

being is owned by another. A slave was considered in law as property, or chattel,

and was deprived of the rights ordinarily held by free persons.

51

Thatto

A huge jar made out of bamboo sticks and smeared around with cow dung that can
contain two to six quintal of food grains. This is specially found in the villages of
Karnataka even today. In Kannada they call it kanaja where in grains can be
preserved for home purposes for a long time.

Tribe

Tribe is a social group, having a definite area, dialect, culture, homogeneity, and
52

unifying social organization. The Imperial Gazetteer of India defines tribe as a

collection of families, or group of families, bearing a common name, which as a
rule, does not denote any specific occupation, generally claiming common descent
from a historical ancestor and occasionally form an animal, but in some parts of
the country held together rather by obligations of blood feud than by the tradition
of kinship, usually speaking the same language; occupying, or claiming to occupy,
a definite tract of country. A tribe is not necessarily endogamous, i.e., it is not an
invariable rule that a man of a particular tribe must marry a woman of that tribe.

53

Britannica: Ready Reference Encyclopedia, Encyclopedia Britannica (India) Pvt.Ltd,

New Delhi, 2006, p. 74.

Madan S N., Dicitonary of Anthropology, Anmol Publications, New Delhi, 1989, p. 316.

The Imperial Gazetteer of India: The Indian Empire, Vol. 1, New Edition, Oxford at the
Clarendon press, 1909, p. 308.

30

The Structure of the Thesis

The present work is structured in seven chapters, such as:

Introduction

The Historical Background of Siddhis

Social History of Siddhis

The role of education in the socio-economic changes and the status of women
among siddhis

Economic history of Siddhis, their social and religious organization

Siddhi tribal community: a case study of Dharwad and Karwar districts of

Karnataka

Conclusion and suggestions

Including the introduction and conclusion the thesis contains seven chapters. The
introductory chapter provides the social formation, etymology, geographical
settings of Karwar and Dharwad districts, ethnicity of Siddhis, significance of the
study, formulation of research problem, objectives of the study, hypothesis, source

of data, research methodology, scope of study and limitations, review of literature,

conceptual clarifications and the structure of thesis. The first chapter directly
introduces the Siddhis as people living in parts of Karnataka, their physical
features, their distinct nature, religion, language, and their population. The first
chapter explores the origins of their name Siddhi, and their attitude to that name as
well as how they describe themselves.

In the second chapter the researcher presents a description and interpretive history
of Siddhis in India. It begins with explanation of oral and written traditions in
examining the history of Siddhis. The researcher begins to examine the
reconstruction and contribution of Siddhis as individuals and as a social group
who used their voluntary and forced migration to shape military, social and

31

political life of India. The chapter tries to establish the fact that Siddhis were from
African continent and that they had their role to shape the Indian politics. This
chapter begins the discussion by the waves of both voluntary and involuntary
migration of Siddhis carried out by the Africans themselves as merchants, Arab
slave- masters and finally the Europeans. It provides an important background for
examining how the Afro- Indians got to India. The second chapter focuses on the
reciprocal impact between the African Indian history, their shared familiarities and
how they have responded to slavery, the caste system and other historical forces to
form their own identities and social practices. The second chapter also focuses on
various roles played by the Siddhis in the Indian political system as rulers of
Janjira islands, short term rulers in Bengal history, as generals in the history of
Delhi sultanate, as soldiers in the history of Deccan, in the kingdoms of
Viajaynagar, Bhamani, Bijapur, Hyderabad, and other Deccan kingdoms as well as
slaves in the history of Goa and other parts of the West Indian Coast.

Chapter three examines the social history of Siddhis in Dharwad and Karwar
districts. In this chapter the researcher enumerates the social conditions of Siddhis
in the past and compares and explains why and how it has influenced Siddhis
today. The manner in which, their cultural evaporation and social decay have
occurred in the elapse of time. The researcher shows ways in which that marker of
identity is used as surname by some of the Afro-Indians to address their own
needs, particularly now that they have been granted Schedule Tribe status in
Karnataka since November of 2003. It also examines how the categorization Siddi
is an index of social status and caste in India. The third chapter further tries to
enumerate the social justice that is meted out to Siddhis besides the barriers that
block their emancipation from various myths, exploitations and oppressions. The
chapter further deals with the social set up of Siddhis as well as thier social
formation from the time they have entered India and the change that they face

32

today in their settlements and explain their idea of divine kingship, marital status
and housing pattern as well as food habits and health. The researcher further
examines marital relations that Afro- Indians engage and the implications of such
marriages for the locality. The chapter also deals with the forest privileges that the
Siddhis enjoy.

While examining the cultural history of Siddhis the researcher also enumerates
their spontaneous composition songs, the folkloristic culture, various dances such
as dhamaam, poogdi and Holi sigmu. The uniqueness of their fine arts, paintings
are also dealt in this chapter. Finally the tradition that is kept strong such as
hiriyara pooje is also dealt, a tradition which reminds Siddhis of their uniqueness
and gives them a special identity and unity. The chapter is concluded with a
reference to their cultural sustenance which they preserved despite hardships and
parts of their tradition and culture that was lost.

The role of education in the socio-economic changes and the status of women are
discussed in the fourth chapter. Beginning with the historical background of siddhi
education the chapter continues to enumerate the status of Siddhis in the field of
education, literacy rate and reasons for the low literacy rate besides mentioning
various organizations that are toiling to economically uplift Siddhis by educating
them. In this venture the researcher mentions about the organisations which are
meeting the need innovatively in order to make education a livelier affair.

Later in the fourth chapter the researcher deals with the position of women giving
a gist of their status in the past and present. The risks they had to endure as slaves,
farm workers in the past and daily labourers today. The expectations of the siddhi
community as a home maker as well as bread winner are mentioned. The
researcher also enumerates ways of their emancipation. The researcher also

33

concentrates on explaining the changing attitudes of women especially while to

play their role in the local bodies. The rise of siddhi women is also briefly
discussed while their involvement in various sports, social work, in knowing their
rights and exercising their authority in the house are explained.

The fifth chapter deals with several issues among the Siddhis, economic history
being dealt first, the researcher enumerates economic position of the siddhi tribe in
the past as well as their psyche which sustained them through hard times. Then the
researcher discusses various means of their economy such as forest utilities,
agriculture, hunting, fishing, skill based earnings such as quilting, wood carving,
and other crafts. The reasons for the loss of agricultural holding are also discussed
besides discussing the daily wage labourers. Later in the chapter their income,
savings, loan transactions and developmental schemes of Government is listed
besides briefly discussing various Acts that affect their livelihood.

In the later part of the fifth chapter the researcher describes about Siddhi social
and religious organisations. Their construction of cultural and religious ideas, the
importance of ritual observed in all stages of life and how they familiarize
themselves in a society that is religiously plural, multicultural and the
plurilinguistic in nature. The chapter enumerates in detail various rituals observed
during birth, adulthood, during marriage and death in all the three major religions
that they practice. The chapter also discusses various sports that they enjoy as well
as festivals which concern their social life.

In the sixth chapter the researcher has analyzed the scheduled data. The chapter
gives tables and graphics that indicate the percentage of respondents that have
opined their view in the schedule. The chapter enumerates right from the sex ratio,
age, occupation of the respondents, their education status, their income, savings
and debts of Siddhis. This chapter also catalogs the data on Siddhi

34

religious practices, religious conversion, prevalent marriage practices and festivals. It

also deals with ancestral worship, changes in their dressing pattern, the recreational
facilities available for them and changes in their food habit. It also gives the opinions
of various people interviewed on issues of religion, caste, government policies, various
Acts of the government and its welfare schemes.

A birds eye view of the whole thesis is discussed in the concluding chapter that would
enable the reader to understand the purpose and the results of the investigation done
during the research. The seventh chapter gives a list of suggestions to enable various
bodies to act for the development of Siddhis.

The following chapter provides a detailed history of Siddhis in India as well as in

Karnataka with a special reference to the districts of Dharwad and Karwar.

CHAPTER-3
CHALLENGES FOR MARKETING OF TRADITIONAL PRODUCTS
Problems of Tribal Development in Coastal Karnataka

Duggappa Kajekar

PG Dept of Social Work, Government First Grade College and Centre for Post-Graduate Studies, Thenkanidiyur- Udupi

Abstract

Tribal population is the aboriginal inhabitants of India who have been living a life based on the natural environment
and have cultural patterns congenial to their physical and social environment. The Concerted efforts for the
development of these groups by the Central and State Governments have had only marginal impacts on their
socio-economic conditions in spite of the various welfare measures and constitutional protection. This paper
attempts an analysis of the development and welfare programmes addressing poverty, land alienation,
exploitation, education, health care, employment, social development and in their strengthening of service
delivery.This article is concentrated on the tribes of three Districts Dakshina Kannada, Udupi and Uttara Kannada
of Karnataka state. The methodology adopted for the present study includes both primary and secondary sources
of data. The researcher has visited Tribal areas with his students to collect the primary data. The above three
districts cover the foot hills of the Western Ghats (Sahyadri) Agumbe range in Udupi District and other forest areas
in Dakshina Kannada and Uttara Kannada.

Article

In India, the tribal development planning is being implemented since the implementation of five-year
plans by Government of India. But, Indian tribes are facing some unsolved problems from time
immemorial. The tribes of India are in a way separated from the rest of population. Some of them are
living in the unapproachable geographical 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 civilised world. This kind of physical as well as social isolation has contributed to other problems. %
to total population and decadal growth of tribal population is shown in Table 1.

Scheduled Tribes in Karnataka

Adiyan 2. Barda 3. Bavacha, Bamcha 4. Bhil, Bhil Garasia, sholi Bhil, Dungri Bhil, Dungri Garasia, Mewasi
Bhil, Rawal Bhil, Tadvi Bhil, Bhagalia, Bhilala, Pawra, Vasava, Vasave 5. Chenchu, Chenchwar 6. Chodhara
7. Dubla, Talavia, Halpati 8. Gamit, Gamta, Gavit, Mavchi, Padvi, Valvi 9. Goud, Naikpod, Rajgond 10.
Gowdalu 11. Hakkipikki 12. Hasalaru 13. Irular 14. Iruliga 15. Jenu Kuruba 16. Kadu Kuruba 17. Kammara
(in South Kanara district and Kollegal taluk of Mysore district) 18. Kanivan, Kanyan (in Kollegal taluk of
Mysore district) 19. Kathodi, Katkari, Dhor Kathodi, Dhor Katkari, Son Kathodi, Son Katkari 20.
Kattunayakan 21. Kokna, Kokni, Kukna 22. Koli Dhor, Tokre Koli, Kolcha, Kolgha 23. Konda Kapus 24.
Koraga 25. Kota 26. Koya, Bhine Koya, Rajkoya 27. Kudiyam Melekudi 28. Kuruba (in Coorg district) 29.
Kurumans 30. Maha Malasar 31. Malaikudi 32. Malasar 33. Malayekandi 34. Maleru 35. Maratha (in Coorg
district) 36. Marati (in south Kanara district) 37. Meda 38. Naikda, Nayaka, Chollivala Nayaka, Kapadia
Nayaka, Mota Nayaka, Nana Nayaka, Naik Nayak, Beda, Bedar, and Valmiki. 39. Palliyan 40. Paniyan 41.
Pardhi, Advichincher, Phase Pardhi 42. Patelia 43. Rathawa 44. Sholaga 45. Soligaru 46. Toda 47. Varli 48.
Vitolia, kotwalia, barodia 49. Yerava 50. Siddi (in Uttar Kannada district).

International Journal of Interdisciplinary and Multidisciplinary Studies (IJIMS), 2015, Vol 2, No.9,68-74.
69

According to the census reports, the tribal population of Karnataka increased to 34.64 lakh in 2001 from
19.16 lakh in 1991. The decadal growth rate during this period is a high80.8 per cent, caused not by a spurt
in fertility rates but by the addition of several new tribes to the Scheduled Tribes (ST) category. The decadal
growth rate is higher for females (81.9 per cent) than for males (79.8 per cent). The highest decadal growth
rate occurred in Mysore district (around328.0 per cent), Bagalkot (261.6 per cent), Dharwad (201.1 per cent)
and Belgaum (193.0 per cent). The decadal growth rate is negative in Dakshina Kannada (-2.9 per
cent).Raichur (18.1 per cent) has the highest percentage of ST population followed by Bellary(18.0 per
cent), while Chitradurga (17.5 percent), which had the highest percentage of ST population in 1991 came
down to third place in2001 on account of its bifurcation. The reverse is true of Raichur. Bellary has the
highest population of Scheduled Tribes as a percentage of the ST population in the state.

A cursory glance at these figures shows that the tribal population is still not defined properly in
Karnataka. Certain tribes like the Kudubis are still to be recognized .as the scheduled tribes, Therefore
any increase in the tribal population at large doesnt necessarily mean that they have access to
welfare programmes by the State, This may serve as an example to show the difficulties in indexing
and empirically stating and establishing the nature of problems of the tribes.

Schemes are framed and visions are stated for the development of tribes. Several schemes of tribal development
are still active through several five year plans in India. Attempts have been made to help the scheduled tribes to
develop socially, educationally, economically, politically and culturally. For the development of tribes, various
models, approaches and theories of development have been propounded in different five-year plan periods.

The problem areas for where the State could intervene are

Educational Problem:

Educationally the tribal population is at different levels of development but overall the formal education has made
very little impact on tribal groups, e.g Koragas of coastal Karnataka did not improve in their education even after
many provisions made by the Government. Earlier Governments had no direct programmes for their education.
But after 1970s the reservation policy has brought in some changes. There are many reasons for low level of
education among the tribal people: 1.Formal education is not considered necessary to discharge their social
obligations. 2. Superstitions and myths play an important role in rejecting education. 3. Most tribes live in abject
poverty. 4. It is not easy for them to send their children to schools, as they are considered extra helping hands. 5.
The formal schools do not hold any special interest for these children. The literacy rate of STs in Karnataka is a
cause for concern, as it has consistently been lower than that of the total population. The literacy rate among
Scheduled Tribes, which was 36.0 per cent in 1991, increased to 48.3 per cent in 2001. The reasons are identical
to the ones adduced to SC girls and indicate that the poor cannot afford the high opportunity costs of education.
Girls are the first to be pulled out of school to work at home and take care of siblings to enable their mothers to
work. The medium of instruction is another hindrance to the promotion of education among the tribes. Most of the
tribal languages do not have a script of their own. Hence the children are obliged to learn things in a language
which is foreign to them, e.g. Koragas speak Koraga language which is neither Tulu nor Kannada. Similarly
Kudbis of Dakshina Kannada and Siddis of Yallapur speak their own language that is nearest to Konkani but it is
difficult for Konkanis to understand. Even in tribal areas the number of tribal teachers is very less and hence
communication problem always arises between the students and the teachers. The existing curriculum, as experts
rightly have pointed out, is not suited and has little relevance to the tribal people.

International Journal of Interdisciplinary and Multidisciplinary Studies (IJIMS), 2015, Vol 2, No.9,68-74.
70

Economic Problems:

The tribal people are economically the poorest people of India. Majority of them are living below the poverty
line. The tribal economy is based on agriculture of the crudest type. Banking facilities in the tribal areas are
so inadequate that the tribals have mainly to depend on the money-lenders. The tribals, therefore lose their
mort-gaged land. Studies on koragas, Malekudiyas and Kudbis reveal that 60 percent of their houses are
kaccha houses: that are built by Bamboos and few among them are plastered by mud and constructed in a
traditional way. Similarly, they do not own agricultural property. Majority of the households lie below the
poverty line and only one or two households in a tribe possess the APL card. Many of the men and women
are involved in collecting forest produce, weaving cane basket or other labour in nearby areas. The
innocence, illiteracy and helplessness of the tribals are exploited by the outsiders. The British policy, in
particular, had led to ruthless exploitation of the tribals in various ways as it favoured the zamindars,
landlords, money-lenders, forest contractors and excise, revenue and police officials.

Problems of land ownership:

Tribals do not have the legal ownership of property and are utilizing Government land. A good portion
of the land in the tribal areas has been legally transferred to non-tribals. Tribals demand that this land
should be returned to them. In fact the tribals had earlier enjoyed much freedom to use the forest and
hunt their animals. They and emotionally attached to the forests for they believe that their Gods, spirits
live in forests. The tribals who are deprived of their rights to the land and forest have reacted sharply
to the restrictions imposed by the government on their traditional rights. Malekudiyas in Dakshina
kannada and udupi Districts, the Koragas in coastal areas of Uttara Kannada and Udupi, Siddis of
Yellapur, Halakki in Uttara Kannada are still landless and live in forests.

b) Unprofitable cultivation:

More than 60% of the tribal people are engaged in cultivation and most of them are landless and
practice shifting cultivation. They need to be helped in adopting new methods of cultivation. The tribals
possess uneconomic holdings because of which their crop yield is very less. A very small percentage
of the population participates in occupational activities in the secondary sector.

A large number of tribal young men and women are either unemployed or underemployed. They are
unhappy for they are not able to get jobs that can keep them occupied throughout the year. They need
to be helped in finding secondary source of income by developing animal husbandry, poultry farming,
handicrafts, collecting herbal medicine etc.

Social and Cultural problems

The tribals suffer from their own social problems. 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. They have keen desire to maintain all these practices in general, and their
individual tribal character. Hence it is said that the tribals are the tribesmen first, the tribesmen last and the
tribesmen all the time. The tribal culture is entirely different from the way of life of the civilized people. The tribals
fail to understand the civilised people, their customs and practices, beliefs and attitudes and so on. They are
suspicious towards the civilised people. They are clinging tenaciously to their customs and traditions.

The reports of the studies conducted by different researchers in Karnataka reveal that 95 percent of them live
below the poverty line (Peer Mohammed: 1994). The low rate of coolie made them to earn meager income. It is

International Journal of Interdisciplinary and Multidisciplinary Studies (IJIMS), 2015, Vol 2, No.9,68-74.
71

observed that, the Self Help Group is the only institution which has reached them and is successfully
implemented Micro financing. A large majority of them borrow loan from Self Help Groups.

Due to illiteracy and ignorance the tribal people are not able to appreciate modern concept of 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 their own traditional means of diagnosis and cure. Good number of them fall
a prey to the diseases such as skin disease, forest fever, typhoid, T.B., leprosy, malaria, venereal diseases, small
pox etc. Contact with outsiders further added to a few more diseases in the tribal areas. Unlicensed weapons and
prohibited drugs are smuggled inside the land and beyond the borders of state through the tribal areas. Some of
the tribes have been made the victims of drug addiction. Hence, tribal areas in the borders have become
extremely sensitive areas. e.g. 50 per cent of the Koraga population is drinking.

Atrocities against Tribal People:

Initially, the indicators of violence were major crimes such as murder, rape, grievous hurt, arson and
other offences. The increasing violence against dalits and adivasis was attributed by the 28th report of
the Commissioner for SCs and STs (1986). There are unresolved disputes over allotment of
government land or distribution of surplus land even today. Tension over non-payment or
underpayment of minimum wages is on increase. The total crimes recorded in Karnataka from 1997 to
2001 are 21,426. The average rate of crimes is 4,285 (Rao Y.R :2003)

Several legislations have been enacted for the protection of the scheduled castes and tribes. And yet
violence and discrimination against them continues. This is hardly surprising, says Prof. Y. R. Rao.
Since the police resorts to various machinations to discourage registration of cases, dilutes the
seriousness of the offences, shields the accused persons, and often inflicts the violence itself

Denial of justice to Dalits (Scheduled Castes) and Adivasis (Scheduled Ttribes) and violence directed at them
continues in India today despite official policies and declarations to the contrary. Considerable physical violence is
inflicted on members of these deprived and marginalized communities as substantiated by official reports.
Policing, far from being the professional imposition of a coherent moral consensus on society is an intensely
political activity with policemen often facilitating and participating in the violence not just against these two
communities but against minorities, other weaker sections and women.

Indifferent Political Attitude:

The political environment is characterized by indifference to the plight of the dalits. Meager space for social justice
issues in the manifestos of political parties; poor debate on such issues in the national and state legislatures. The
political insensitivity to atrocities against Dalits is reflected in the reluctance to discipline the bureaucracy for its
failure to implement the law fairly and objectively. The excesses of the police machinery and others are condoned
or ignored to maintain the morale of the forces. The findings of a plethora of reports are not taken seriously by the
political elites. Relief and rehabilitation measures are adopted indifferently or not at all.

Problems of non-scheduled tribes:

There are certain tribes Karnataka who are not yet notified and hence suffer a lot of problems. For example there
is a tribe called Channa Dasa spread across the coastal Karnataka (concentrated especially in Udupi and
Dakshina Kannada District), in spite of its poor socio-economic status, it is non-scheduled. This is the reason why
they cannot enjoy the Government reservation and other constitutional facilities. Kudbis in Dakshina Kannada are
another non-scheduled tribe. The Tribe named Kunabis found in other parts of Karnataka is scheduled. Even the
educationally aspired children do not get the chance go for higher education for want of ST certificate. Moreover
educationally achieved candidates will not get an opportunity to enter into the job market

International Journal of Interdisciplinary and Multidisciplinary Studies (IJIMS), 2015, Vol 2, No.9,68-74.
72

without reservation. Many other hurdles that the young and graduated Channadasa and Kudbi people
face due to the above problem. No caste certificate is given by the Tahshildar for their children.
Integrated Tribal Development Programme (ITDP) is neither funding nor concentrating on them. No
reservation is given for them in education institutions and employment areas of the Government.

Development induced displacement:

Dalits and adivasis account for about a quarter of the Indian population (over 250 million): they are the
primary victims of the ongoing development process. The forest has been an important source of livelihood
for the poor particularly the tribal communities. In the post-Independence period, while the Constitution
protected the rights of the Scheduled Tribes and accorded them reservation in the legislature, educational
institutions and government jobs, other development activities, such as the construction of large dams or
the sale of timber, led to the further marginalization of some tribes in Karnataka. In June 2008, the state
government has approved more than 2,400 hectares of land for setting up 45 special economic zones
(SEZs) in Karnataka. The land acquired covers the large area of forest and barren land in the state, which
again is a threat to tribal life. 43 Families of Kudbis in Dakshina Kannada are displaced between the years
2009 and 2010. The Mangalore SEZ (MSEZ) area is located in the villages of Kalavar, Yekkar,, Permude,
Jokatte and Thokur village of Dakshina Kannada.

Suggestions to improve the conditions of Tribals:

Since illiteracy and poverty are factors that play off one another to create a cycle of deprivation,
ensuring greater cohesion at the gram Panchayat level between anti-poverty programmes and school
enrolment/retention drives would provide the poor with viable ways to access education. Following are
some of the suggestions to improve the conditions of the Tribals in the state.

Tribal rights in land and forests should be respected.

The state should avoid introducing too many outsiders into tribal territory.

There should be a comprehensive policy on tribal development, which derives inputs from people at
the grass root level to ensure sustainable development that is ecologically sound, people oriented,
decentralized and culturally acceptable.

A rapid survey must be conducted on the health status of the tribals and prepare region-specific and
tribe-specific health plans.

Tribal girls should be selected for training as ANMs and post them to sub-centers located in
predominantly tribal areas. They could also be trained in traditional medicine and health practices, thus
encouraging and integrating traditional healing systems into modern medicine.

100 per cent antenatal care coverage and immunization of women and children must be assured. Provide
secondary and tertiary care, transport facilities for emergency services and obstetric care.

Greater access to education through convergence of the services of several departments should be
ensured for the tribals. Education, Rural Development and system to monitor child labour, track
dropouts and provide local employment to their parents.

Tribal culture, traditional knowledge systems, tribal history and vocational skills training must be
included in the school curriculum.
We must involve tribals in biodiversity conservation; encourage them to grow fruit trees on degraded
forest-lands; allow sustainable harvesting of the non-forest produce for their livelihood, without
endangering the biodiversity of the forest.

Government should provide them more budgetary support to their land purchase scheme.

International Journal of Interdisciplinary and Multidisciplinary Studies (IJIMS), 2015, Vol 2, No.9,68-74.
73

11. Organic forming and conservation of traditional seed must be supported. Tribes at village level to
should be empowered to participate effectively in Gram Sabhas, by promoting community based
organisations.

In spite of the above changes the state should also develop a comprehensive policy on tribal development,
which derives inputs from people at the grass root level to ensure sustainable development that is
ecologically sound, people oriented, decentralized and culturally acceptable. Include tribal culture, traditional
knowledge systems, tribal history and Vocational skill training in the school curriculum.

Conclusion

The occupational distribution shows that the majority of the tribal people are small and marginal farmers and
agricultural laborers in the study area. Their holdings are unirrigated and therefore economically unviable.
The Scheduled Tribes also have very low monthly per capita expenditure compared with the rest of the
population. Access to basic facilities and amenities is very low among certain tribes, who live in or around
forests. Most of the Tribes are now classified as wildlife sanctuaries. The conditions presented above give
us a clear picture about the status of tribal people living in Karnataka. The tribes when compared to other
people are facing more problems and difficulties. Though the introduction of several Five Year Plans has
tried to help and support the tribes, we require well-planned, more effective schemes in order to be
successful. Such plans should contribute a lot for the welfare of the tribal community.

References

Iyer, Anantha Krishna K., 1931, The Mysore Tribes and Castes, Bangalore, Government Press. Beals Alan R. et. al. (1971), An
Introduction to Anthropology, New York: MacMillan. Bendix, R. and S.M. Lipset. (Eds.) (1966), Class, Status and Power, New
York : Freepress.

Bharadwaj (1979), Problems of Scheduled Castes and Scheduled Tribes in India, New Delhi: Light and Life
publications.

Betellie, Andre. (1981), The Backward Classes and the New Social Order, New Delhi: Oxford University Press
Bhushan, B. (1989), Dictionary of Sociology, New Delhi, AnamolPublications.

Corer, Lewis A. (Ed.) (1976), Sociology Theory, New York : Macmillan.

Davis, Kingsley. (1965), Human Society, New York: Macmillan Company. Dude, S.M. et. al. (1980), Family
Marriage and Social Change in the Indian Fringe, New Delhi: Cosmo Publications.

Jayaram, N. (1987), Introductory Sociology, New Delhi: Macmillan India.

Johnsoh, Harry M. (1960), Sociology: A Systematic Introduction, New Delhi: Allied Publishers. Kapadia K.M.
(1982), Marriage and Family in India, Calcutta: Oxford

Karnataka State Gazetteer (1973), South Canara District, Delhi; Mittal Publications. Padmanabha, P. (1972), Census of India,
1971, Series 14, South Canara

District, Madras : Government of India Press.

Park, Robert E. (1970), Introduction to the Science of Sociology, Chicago: University of Chicago press.

Peer, Mohammed, et .al., 1994, Social, Economic and educational Conditions of Koragas - An Action Plan, (A
Project Report submitted to the Zilla Parishad, Dakshina Kannada District) Department of Sociology, Mangalore
University

Rao Ravindranath Y. (2003), Kudbis of South India, Mangalore, Mangala Publications

Singh Anil Kumar (1982), Economics of Tribes and their Transformation, New Delhi, Concept Publishing
Company

International Journal of Interdisciplinary and Multidisciplinary Studies (IJIMS), 2015, Vol 2, No.9,68-74.
74

Thakur Devendra and Thakur, D.N. (1994), Tribal Settlement and Minor forest Prosest Produce New Delhi : Deep
and Deep Publications

Thurston and Edgar, (1909), Castes and Tribes of Southern India, Vol 3, 4 & 5New Delhi, Cosmos Publications.

Table 1: Tribal population: % to total population and decadal growth

Tribal population
Percentage to total population
Decadal growth

1991
67,658,638
8.08
23.79

2001
84,326,240
8.20
22.7

2011
10,43,000,00
8.61
23.7

Traditional Product Development Processes

And Their Limitations Proposing A Holistic
Experience Centered Method
Melissa L. Kratschmayr M.Sc., Dr. Stefan Ladwig, Prof. Dr. phil. Maximilian
Schwalm

Institut fr Kraftfahrzeuge Aachen (ika), RWTH Aachen University, Aachen, Germany

Summary

Innovations targeting the customer are driven by current technical advances utilizing
traditional product strategies. These conventionally integrate the customer when
evaluating whether or not a product meets customers requirements towards the end
of the development phase. This might inevitably lead to expensive adjustments on the
final product. In order to avoid this, a novel, holistic approach is proposed enabling a
close dialogue with the customer already at the very beginning of the innovation
process. The approach is based on pre-defined everyday situations giving room to
create customer-tailored solutions for an innovative product valid for these particular
situations. Benefit for the manufacturer is crucial input on both priorization of current
product development projects and an understanding of their product range's current
positioning in the market.

1 Experience centered method in product development

Customers increasing requirements towards individual mobility solutions as well as

demographic changes challenge the automotive industry to develop new products that
are not only economically justifiable but, furthermore, meet individuals needs

[1, 2]. Therefore, integrating the customer in the process of the development of
innovations is becoming more and more crucial and should hence make out a bigger
part of the overall product development process [3, 4].

Current approaches of development processes are mainly driven by the development

stages of new technologies and, therefore, driven by already existing product ideas [5,
6, 7]. Customers needs for the new product are assessed at a later stage when
evaluating whether or not a product meets customers requirements [8]. Instead the
inverse should be the case: the fulfillment of customers needs should be assessed by
questioning the customer himself on it at the beginning of the product development
phase [9].

However, asking the customer directly on what kind of product he desires might
potentially cause issues. One problem most customers may have is naming an actual

product as such i.e. a technical solution. This can potentially be especially difficult for
non-professionals since they may not be aware of possible technical options. A
potential solution may be specifically asking customers for their requirements in a

24th Aachen Colloquium Automobile and Engine Technology 2015

product i.e. their expectations towards a technical solution instead of the technical
solution itself. This can lead to a set of specific requirements a product may have to
fulfill, which will then have to be transferred into potential technical solutions which
may fulfill these by the developing engineers. Defining these needs should be
approached at the very beginning of the development process and should, therefore,
already be part of generating the idea for a new product.

Fig.1: Product development process: current approach supplemented by potential

further process stages

An approach of a new process sequence in product development may be to start the

development of ideas for new products by investigating situations in which customers
may find themselves on a regular basis (see Fig. 1). Each situation may bring specific
challenges resulting in particular needs customers have in these situations.

24th Aachen Colloquium Automobile and Engine Technology 2015

3

Fig. 1: A situation experienced by a customer leading to needs and further to desired

target experiences

The needs resulting from an experienced situation further lead to desired target
experiences a customer aims for which serve as a desired state the customer may
want to find himself in when experiencing the particular situation (see Fig. 2).
Therefore, a very first step in the development process should be the identification of
these customer situations.

Fig. 2: Example of a potential customer situation: traffic jam

As an example one situation a customer may find himself in on a regular basis is a

traffic jam on the motorway (Fig. 3). The customer is stuck in traffic congestion,
meaning he is sat in his car with hardly any movement in traffic, however, still having
to focus on the traffic and the development of the congestion.

24th Aachen Colloquium Automobile and Engine Technology 2015

Fig. 3: Example of a customer situation and its potential needs and desired target
experiences

A potential need of a customer in such a traffic situation may be the efficient usage of
his time due to the given situation (in this case the congestion) offering him time
where he may not have to fully focus on the traffic situation itself since it is not as
demanding. The need of the efficient usage of time, furthermore, may lead to the
customers desired target experiences being different options his vehicle may offer,
which may then lead to his need being fulfilled. One may be the windscreen
functioning as a video conferencing screen, another may be the steering wheel being
able to be dismantled and instead the space being used as a workstation as
illustrated in Fig. 4. Important in this regard, however, is identifying customers needs
and target experiences regardless of any current technical advances or restrictions.
Instead what is being aimed at are blunt actual customer desires resulting from a
given situation serving as metaphors for potential future innovations.

In a further step these needs are to be prioritized by the customers giving insight on
which desires are to be targeted first.

Furthermore, the collected target experiences are to be evaluated in regards to

technical feasibility. A thorough strategic market analysis can deliver crucial
knowledge on 1) technical solutions already existing as such, 2) products satisfying
customer needs being able to be developed within the next 3-5 years, 3) technical

24th Aachen Colloquium Automobile and Engine Technology 2015

5

solutions for some needs not being possible at all using todays technical status and

4) technical solutions potentially already existing aiming at fulfilling certain needs,

however, still struggling in accurately targeting them. The example situation above of
being trapped in a traffic jam and having the need to efficiently use the time wasted in
the congestion is today already addressed by certain driver assistance systems such
as the traffic jam assistant. These allow for the vehicle to maneuver itself automated
through the traffic hereby allowing the customer to potentially use his time efficiently
for other regards. However, comparing the actual customer need of efficient time
usage with this technical solution may show that the need is actually not fully satisfied.
Instead, in current systems customers may still have to have one hand on the steering
wheel restricting them from fully being able to complete secondary tasks. The
comparison of current existing products and defined customer needs may give
indications on remaining open issues which still may need to be addressed technically
in order to completely fulfill customers desires. Additionally, insight on competitors'
products potentially fulfilling certain customer needs already one's own products may
not be addressing yet are given, serving as a further indication when evaluating and
defining future actions.

The aim is to evaluate which innovative products (either ones existing already or ones
that can be developed) can respond to customers desires in the most efficient
manner. This can then help to strategically prioritize the manufacturers own current
technical product development foci and targets. As a result of several situations being
analyzed in regards to customer needs and target experiences, a so called customer
journey can be identified [10]. Different crucial situations customers experience with a
product deliver individual needs with individual priorities. The aim is to identify
specifications for a product from grouping the situations and their corresponding
needs. Examining such a customer journey can help understand a) different situations
as such that are experienced and b) needs changing depending on the situation.

Applying this novel approach of basing ideas for innovations on customer situations
cannot only be useful in the area of product development but also in other contexts
such as actions and procedures in the sales and after-sales section. For example one
situation may be the actual delivery of a new vehicle to a customer after purchase. In

this situation one need may be to fully understand all functions within the car. A further
target experience may for example be the sales person handing over the vehicle to
the customer taking dedicated time out to explain the cars functionality in detail.
Alternatively, another target experience may be a virtual passenger constantly present
in the vehicle, explaining all vehicles functions while driving and experiencing actual
situations where these functions would be useful. Here the strategic market analysis
may deliver input on whether or not this desire is already fulfilled by driver assistance
systems which already offer virtual support on technical functions.

24th Aachen Colloquium Automobile and Engine Technology 2015

2 Procedure of the experience centered method

The experience centered method being an approach of situations being regarded in

terms of their resulting needs and target experiences operatively consists of different
qualitative and quantitative phases (see Fig. 5).

Fig. 4: Procedure of experienced centred method

The first qualitative phase is the general identification of situations a manufacturers

target customer group may experience with the brands existing products. Within the
automotive industry these may be situations around owning and driving a vehicle.

As a next (quantitative) step manufacturers experts prioritize their collection of

situations in regards to selecting situations to be further elaborated. These crucial
situations are to represent experiences their general customer group may have and
in which they may suffer individual challenges which are not yet overcome by the
brands current product range. The selection of the situations is a crucial step since
they are the basis for the needs and target experiences resulting from these and,
therefore, serve as the basis for the ideas for a new product gained through the
approach.

24th Aachen Colloquium Automobile and Engine Technology 2015

7

The subsequent qualitative step is the conduction of small focus groups in which
target customers are being actively questioned in regards to each situation. The
selection of customers is another crucial aspect in the process as it is important to
choose real target users of the manufacturers existing product range while also
allowing for a wide range of different characteristics such as age and experience with
the brands existing products. Ideally these focus groups are to be conducted in
different locations representing key market areas of the manufacturer with different
groups of target customers representing people with different characteristics. The aim
is to have the selected situations elaborated by different types of relevant customers
in order to gain as much insight on potential needs and target experiences of different
customer groups as possible. Characteristics such as different nationalities may lead
to customer desires differing and by that delivering crucial input and feedback for the
manufacturer aiming at identifying new product ideas.

In groups of around eight people, customers are given one individual situation at a
time and are being asked to discuss their potential needs in the particular situation.
Furthermore, desired target experiences are identified. Hereby it is crucial to focus on
encouraging customers to name needs and desires in a specific situation regardless
of any technical restrictions.

A dedicated designer is to graphically illustrate different issues being named by the

customers allowing for a more active discussion as well as an easier and more vivid
illustration of complex customer desires.

Following the group discussion on a specific situation customers are, in a next

quantitative step, asked to prioritize the desired target experiences they named in
regards to how important they are to currently be fulfilled.

In a subsequent qualitative stage, manufacturers can conduct strategic market

research on their current positioning within the industry regarding the comparison to
competitors potentially already offering necessary technical solutions as well as
crucial input on strategic priorization of current product development targets.

Furthermore, manufacturers are to evaluate in a further optional qualitative phase to

what extend customer needs can already be fulfilled using their current technological
advances and which innovations can potentially be developed further fulfilling them in
an efficient manner. This will generate valuable input in regards to strategic planning
of future product development targets and options for short-term profits within the
market.

Finally, if a products development is feasible with the current status of technology,

customer needs are to be translated into technical specifications for that product by a
developing engineer.

24th Aachen Colloquium Automobile and Engine Technology 2015

3 Application of new approach in the context of an European R&D project

The new approach of gaining ideas for innovations within product development by
evaluating customer situations together with real end-users in regards to their desires
is currently being applied within an European R&D project funded by Horizon 2020.
EU-LIVE (Efficient Urban Light Vehicles) focuses on offering a solution to challenges
provided by continuous urbanization by covering a wide range of L-category vehicles
[11].

The L-category vehicle industry struggles particularly in Europe with selling more than
only low to medium volumes per vehicle model. Due to this leading to increased
component and subsystem costs, prices for purchasing a model rise and, therefore,
result in customers finding the product less attractive. Furthermore, development
methods and tools available in the L-category industry are often limited and less
elaborated than in the passenger car industry. These issues, leading to increased
costs and times in development, could be overcome by an intense cooperation
(transfer of knowledge on e.g. methods, components and technologies) with the
passenger car industry and by applying a modular approach to a wide range of Lcategory vehicles increasing attractiveness for customers [11].

Within the EU-LIVE project the new approach of the experience centered method is
being applied in order to gain valuable knowledge in regards to customers
requirements towards such a new vehicle concept. In focus groups at different
European locations target customers are identifying their needs and desired target
experiences in everyday traffic situations. In an analysis of the outcome specific
technical requirements needing to be fulfilled by the new vehicle concept are gained.

As a first step potential traffic situations in which this new vehicle concept may be
experienced or may offer solutions to challenges standard vehicles would arise, are
being collected. Within the projects expert group these are then prioritized in regards
to relevance to the idea of the new vehicle concept. Crucial is the identification of
actual situations which a) offer an everyday experience a customer using a standard
vehicle may have in order to evaluate whether or not the new vehicle concept may
offer solutions to potential needs in these situations; and b) situations which
customers may experience using both, the new vehicle concept as well as the
standard vehicle.

Subsequently, customers are being questioned within focus groups in different

European locations in regards to their individual needs in a specific given situation.
The aim is to conduct focus groups consisting of customer groups of different
characteristics. One main feature being compared between these groups is the
needs and desired target experiences differing according to nationality as well as
their homes proximities to a large city. Hypothetically end-users driving through large
cities on a regular basis have different requirements towards a transporting product
than customers living and mainly driving through rural areas. Furthermore, customers
from southern European countries may provide different needs than customers from
northern areas. Also, characteristics such as age, education and family size are very
likely to trigger different responses to individual situations.

24th Aachen Colloquium Automobile and Engine Technology 2015

9

Overall, the aim on the one hand is to thoroughly understand in which situations such
a new vehicle may be a solution to requirements occurring which are not covered by
standard vehicles. On the other hand evaluating the requirements, which lead to
actual technical specifications being defined for the subsequent technical
development of the vehicle concept.

Once a prototype has been developed, based on requirements defined within the
focus groups, it will be evaluated in a customer clinic. Test subjects will assess the
prototype in regards to different subjective measures such as acceptance. Data
gathered in this user clinic will allow for the evaluation in regards to whether or not
customer needs identified within the focus groups have successfully been fulfilled
and, therefore, hypothetically raised subjective levels such as acceptance.

4 Conclusion and Prospect

Individual mobility solutions in interaction with demographic changes are subject to

present discussions in the automotive industry. The challenge is to develop new
products that are not only economically justifiable but, furthermore, meet individuals
needs [1, 2]. An effective method to face this challenge is to tie the customer closely
into the development processes of innovations which is already applied in current
product development processes [5, 6, 7]. However, asking the customer directly on
what kind of product he desires might be ineffective due to a lack of sufficient
knowledge on technical issues. Furthermore, development processes are mainly
driven by and based on already existing product ideas, and in some cases the
valuable customer needs are assessed at a late stage when evaluating whether or not
a product meets customers requirements [8]. Taken together, this might inevitably
lead to expensive adjustments on the final product.

The here proposed user centered method offers an inverse approach: The fulfillment
of customers needs assessed by questioning the customer himself on it at the
beginning of the product development phase [9]. In more detail customers are being
asked for their requirements on a product regarding particular everyday situations i.e.
their expectations towards a technical solution instead of the technical solution itself.
This can further lead to a set of specific requirements a product might have to fulfill,
which will then have to be transferred into potential technical solutions. This
procedure might provide valuable, more detailed insights on real customer needs and
requirements towards products. Through this, new ideas for innovations can be
gained as well as manufacturers business strategies adapted and potentially
improved. Prospects of the market can be foreseen more easily as well as crucial
decisions towards product planning made based on valuable data stemming from the
targeted customer. This can potentially lead to large companies' savings by aligning
future development costs to actual desired and required products.

10

24th Aachen Colloquium Automobile and Engine Technology 2015

5 References

PRICEWATERHOUSECOOPERS INTERNATIONAL

How to be No. 1 - Facing future challenges in the automotive industry www.pwc.com

05.08.2015

HERSTATT, C.; SANDER, J.G. Produktentwicklung mit virtuellen Communities

Kundenwnsche erfahren und Innovationen realisieren Betriebswissenschaftlicher

Verlag Dr. Th. Gabler Wiesbaden, 2004

HOFBAUER, G. Customer Integration

Prinzipien der Kundenintegration zur Entwicklung neuer Produkte

Working Paper, Heft Nr. 26 aus der Reihe Arbeitsberichte - Working Papers"
Technische Hochschule Ingolstadt

Ingolstadt, 2013

HERTEL, G.; VIRT, W.

Kundenorientierte Produktgestaltung: Qualittsmanagement als Grundkonzept einer

kundenorientierten Produktgestaltung

Verlag Franz Vahlen Mnchen, 2000

SPATH, D., DILL, C., SCHARER, M.

Erfolgreiche Produktentwicklung - Methoden und Werkzeuge zur Planung und

Entwicklung von Marktgerechten Produkten

Untersttzung der Produktentstehung mit einem prozessbegleitenden

Methodenbaukasten

VDI Berichte 1558, VDI Verlag Dsseldorf, 2000

SCHUBERT, B.

Entwicklung von Konzepten fr Produktinnovationen mittels Conjointanalyse C.E.

Poeschel Verlag

Stuttgart, 1991

SCHMIDT, R.

Marktorientierte Konzeptfindung fr langlebige Gebrauchsgter Messung und QFDgesttzte Umsetzung von Kundenanforderungen und Kundenurteilen

Betriebswissenschaftlicher Verlag Dr. Th. Gabler Wiesbaden, 1996

24th Aachen Colloquium Automobile and Engine Technology 2015

11

SANDMEIER, P.

Customer Integration in Industrial Innovation Projects Betriebswissenschaftlicher

Verlag Dr. Th. Gabler Wiesbaden, 2008

LINDEMANN, U.; SRINIVASAN, V.; KIM, Y.S.; LEE, S.W.; CLARKSON, J.;
CASCINI, G.

Customer Integration in the Pre-Development Stage of New Products:

Management Process proposal

Proceedings of the 19th International Conference on Engineering Design

(ICED13) Design For Harmonies

Vol. 3: Design Organisation and Management Seoul, 2013

ANG, L.; BUTTLE, F.A.

ROI on CRM: a customer-journey approach

Proceedings of the 19th International Conference on Engineering Design

(ICED13) Design For Harmonies

Vol. 3: Design Organisation and Management Seoul, 2013

EU-LIVE: EFFICIENT URBAN LIGHT VEHICLES http://eu-live.eu/

05.08.2015

OPPORTUNITIES FOR MARKETING OF TRADITIONAL PRODUCTS

CHAPTER I

INTRODUCTION TO THE STUDY

Introduction

The purpose of this introductory chapter is to introduce the topic and to describe
the general procedures used in this study. This chapter provides an overview of the
topic, a rationale describing the importance of the study, statement of the problem,
objectives of the study, review of literature, scope of the study and the approaches
used in this study. This chapter also deals with the research methods and
techniques used in the study.

Social Formation: A Definition

Social formation, largely synonymous with society, is a concept which refers to

the institutional context that provides the conditions of existence of society, a term
devised by the structuralist Louis Althusser. It is a complex of concrete economic,
1

political, and ideological relations bound together. The social, economic, legal
and political structures and traditions of a given community or society; in the
2

modern period often embodied within a nation state is called social structure. And
social formation embodies all the above elements.

According to Ginsberg social formation or structure is concerned with the

principal forms of social organization i.e., types of groups, associations and
institutions and the complex of these which constitute societies. A full account of
social formation would involve a review of the whole field of comparative

Gordon Marshall, "Social Formation." A Dictionary of Sociology. 1998.

www. Marxists economic.com.

institutions. Murdock uses social evolution instead of social formation. In

speaking of the evolution of social organization he refers to the normal processes
of cultural change as they find special application in the area of social formation.

Social formation of Siddhis is an interesting element to observe as their social

structure is different from that of the other tribes in the vicinity. The isolation that
they succumb to has played a vital role in their exclusive social formation in the
districts of Karwar and Dharwad of Karnataka state. Past 500 years in the history
of Siddhis in Karnataka have given a new turn to their lives in their social
formation in the given areas of research. A real social imposition process was on
from the day they began serving the masters in these areas.

Siddhis

Siddhis are a tribal community who are found in the jungles of Western Ghats in
the Dharwad and Karwar districts of Karnataka; an important social group whose
history, experience, and expression are part of the ongoing changing world culture
5

of dispersed peoples. These tribal people believe to be indigenous where as in

reality they are not. They are supposed to have come or being brought from
outside India for diverse purposes. In the words of Sunil Janah, people of all
races and religions had come and settled, intermingled within these hospitable
shores to make the people of this subcontinent culturally rich and wholesome.

Ginsberg Morris, Social Change, British Journal of Sociology, Vol.IX, 1947, pp. 1-8.

George Peter Murdock, Social Sturcture, The Macmillan Company, New York, 1960, p.
184.

Ruth Simms Hamilton, Ed. Creating a Paradigm and Research Agenda for Comparative
Studies of the Worldwide Dispersion of African Peoples, East Lanssing, Michigan State
University, 1990, p. 28.

Sunil Janah, The Tribals of India, New Edition, Oxford University Press, New Delhi, 1993, p.
1.

Among such variant races that settled here Siddhis are one, who resemble those of
Negroes, a Diaspora that has its history of more than a five hundred years in India.

They are found in various parts of India, states such as Gujarat, Maharashtra,
Andhra Pradesh and Karnataka. Though a few of them have assimilated
themselves in the Indian society most of them continue to maintain their
indigenous customs, traditions, identity and the way of life despite settling in India
five hundred years ago or more. But in Karnataka, Siddhis live in small clusters of
distinct settlement either in the forest or in the outskirts of it in small villages,
settled almost in six major Talukas of Karwar across the Western Ghats. The
reason why they settled only in these districts in large numbers is a matter that is
discussed in the following chapters. The researcher has focused on these two
districts because they are found in large numbers and the researcher has lived with
them in these areas.

The census report of 2001 census does not count them as tribes rather they are
st

placed in the OBC section, which takes 41 place in that division. These Siddhis
seem to have assimilated what the local culture and traditions offered them. From
the time they have entered into India and later moved into various parts of
Karnataka they have been very observant and have acculturated in response to
what the land offered them. There has been a gradual social formation into being
Indian rather than a foreigner so much so that they call themselves indigenous
people today.

Bhatt, S C & Gopal K. Bhargava. Land and People of Indian States and union Territories:
Karnataka, Vol.13, Kalpaz Publications, Delhi, 2005, p. 139.

Etymology

The most widespread name of these Afro-Indians is usually spelled Siddi and
pronounced Siddhi in Kannada language. The name is assumed by some linguists
to be derived from Saiyed, an Islamic honorific meaning a descendant of the
prophet Mohammad. Platts gives the derivation of the word as a vulgarization of
Saiyid, an appellation of Africans; a negro. The term, Siddhi is taken to be
8

corrupt form of Syed or Saiyad or Saidi

10

or Sayyid.

11

12

Saiyad is considered to be the designation of a descendant of the prophet and

which, according to some authorities, means priest. But it is contested that a
term designing priest should have been used by the Abyssinians (Abyssinia) who
13

were notorious for their lack of priestly qualities. Abyssinians, from the Arabic
Habsh, the name applied to the country called Abyssinia, meaning

dark.

14

Hubshy

15

as well as Zanzibar were places from where slaves were

Bombay Gazetteer, Vol. XI, p. 433.

Russel R.V. and Hiralal, The Tribe and Castes of the Central Provinces of India, Vol. I,
London, 1916, p. 409.

Census of India, 1961 Vol. V. Part II A (ii); Siddi a Negroid Tribe of Gujarat, 1969, p.1.

Oxford Dictionary, Vol. IX, 1993, p. 22.

Russell and Hiralal, The Tribes and Castes of the Central Provinces of India, Vol I,
London 1916, p. 409.

Kiran Kiran Kamal, In Search of an Identity: an Ethnographic Study of the Siddis in

Karnataka. Jana Jagriti Prakashana, Bangalore, 2005. p.71.

Edward Grey, The Travels of Pietro Della Valle in India, the old English Translation of
1664, Ed. G. Havers, Vol. 1, Asian Educational Services, New Delhi, 1991, p. 131.

Carey W. H., The Good old Days of Honourable John Company: manners and customs
of the British in India during the rule of the East India company, from 1600-1858, Printed
at the Arcus Press, Simla, 1882, p. 71.

globally imported. Other forms of Sidi are Seedi, Syddy, Siddy, Siddee, Seddhee,
seddee, sid, sidi, seedy (a Urdu Sd, Marathi- Siddh, ad., Arab Sayyid meaning
My Lord) originally, a title of honour given in Western India to African

Mohammedans holding high positions under the kings of the Deccan. They were
preferred to chief employments, which they enter by the name of Siddhis.

16

Sayyid- also as Seid, Seyd, Seyed, Seyyad, Syed, meaning lord or prince in

Arab language. In Mohammedan countries, the title given to a man who is

supposed to trace his descent from Husain, the elder grandson of the prophet.

17

Murdock, In his book Africa divides the Sidamo tribes of Ethiopia into seven
major groups. He mentions Sidis as a tribe of a major group called Ometo.

18

Geographical Settings of Dharwad District

Dharwad district is the secondary district in Karnataka that has a very scanty
Siddhi presence as in Kalgatigi which solely represents the Siddhi dwelling unit in
the district. There are few Siddhis who have temporarily migrated in the cities of
Hubli and Dharwad in search of jobs. Their number though less compared to
Karwar district, Siddhis make their presence felt very much in Dharwad district.

19

In the senses of 2001 ST population of the district was 5.3%.

Fig. No. 03)

20

(See appendix.

The Oxford English Dictionary, Vol. IX, Charendon Press, Oxford, 1933, p. 22.

Ibid. p. 155.

Kadetotad N. K., Siddi, People of India: Karnataka, General Ed. K.S. Singh, Vol.
XXVI, Part Three, Anthropological Survey of India, Affiliated East-West Press PVT Ltd,
New Delhi, 2003, p. 1291.

<http//www.dharwaddistrict.org.>

Census of India 2001; Karnataka, District Population Booklet, Dharwad, Series 30,
Directorate of Census Operations, Karnataka, 2005, p. 5-8.

While referring to topography of the Dharwad district, it contains black soil

21

though red soil is found is suitable for vegetable cultivation. The climate is on
the whole healthy and agreeable. It is pleasantest in the tract parallel with the
Sahyadri crest between Dharwar, Hubli, Kod and Bankapur. There are thorny
forests, scrub forests in the district. The forests are of deciduous type. Containing a
good percentage of teak on the west, sides bordering Kanara and towards east it is
scrubby containing good percentage of sandal wood. The chief forest produce are
timber, firewood, Charcoal and sandal wood. Minor produce are jumri leaves,
harda, tarwal and kakki, gum, honey and bamboos that are marketable.

22

The

23

Bombay wild Animals and Wild birds Protection Act (XXIV of 1951) has
enabled the forests to preserve the wild animals and birds. The wild animals found
in these forests are Tiger, pig, deer, Leopard cat, Indian sloth bear, Indian bison,
wolf, Hyena, Jackal, Indian fox, wild dog, spotted deer, sambar, wild boar, bats
and monkeys. Birds of various kinds also are found here such as wood peckers,
bluebird and so on.

24

Geographical Settings of Karwar

Karwar also known as Uttara Kannada, is one of the biggest districts of Karnataka.
It is located in the Western part of Karnataka state. It is divided into eleven
administrative Talukas, namely Karwar, Bhatkal, Sirsi, Yellapura, Siddapur,
Mundgod, Honnavar, Haliyala, Ankola, Kumta and Supa. The district has a
population of 13, 53,644 according to 2001 census. The total area of the

Gazetteer of Bombay State: Dharwad District. (Rev. Ed.). Government Central Press,
Bombay, 1959, p. 185.

Ibid. pp. 15-36.

Ibid. p. 40

Ibid. pp. 41 -42.

25

district is 10,291 sq. km. This district is located in the Midwestern part of
Karnataka, between 13- 55 and 15 - 31 North latitude and 74 - 9 and 75 -

10 East longitude.

26

(See appendix. Figure no. 01 and 02)

Topography of Karwar District freveals that there are four principal rivers drain
westwards from the crest of the Sahyadris to the sea; from north to south they are
the Kali, Gungawali, Aghanashini and Sharavati. The North Western Ghats moist
deciduous forests cover the Sahyadris below 1000 meters elevation. In pockets
above 1000 meters elevation lie the evergreen North Western Ghats mountain rain
forests. Anishi National park, near Dandeli, preserves approximately 250 kms of
semi-evergreen forest, which is home to tigers, elusive black panthers, leopard
cats, gaurs, Asian elephants, Sambars and a range of birds and reptiles. Dandeli
wildlife Sanctuary protects 834 km of semi-evergreen and bamboo forest in the
watershed of the Kali River and its tributaries, the Kaneri and Nagajhari. Much of
the lowland has been cleared for agriculture.

27

The chief crops of the district are rice and sugarcane, along with a great diversity
of other crops. Tree crops include coconut, areca nut, cocoa, cashew, mango,
banana, pineapple, Garcinia, and sapota; vegetables include onion, radish,
cucumber, cauliflower, sweet potato, brinjal, and amaranth; spices include pepper,
cardamom, ginger and nutmeg. Millet and cotton are grown in the drier portion of
the district east of the Ghats.

Manorama Year Book 2007, Malayalam Manorama, Kottayam, 2007, p. 621.

<http/www.karwardistrict.org.>

<http//www.kamathistory.com.>

Demographics

In India, Karnataka has the largest concentration of Siddhis. According to latest

estimates there are around 3,700 Siddhis families in the state with a total
population of 18,000. Apart from these settlements in Karnataka State Siddhis are
also found in the states of Gujarat in negligible numbers in states of Andhra
Pradesh, and Maharashtra. There are about 10,000 Siddhis in Gujarat and 12,000
in Hyderabad. A few hundred are also in Lucknow, Delhi and Calcutta. Pakistan
has some 30,000 Shidis and fewer than 1,000 Ceylon Kapris live in Sri

Lanka.

28

Reasons for settling in this area

The geographical settings of Dharwad and Karwar are very convenient for the
tribes to settle in here as the terrain in mountainous covered with thick forest with
rich fauna and flora. The forest gave them a cover to hide from their enemies
besides the Siddhis were used to living in the forest. Forest provided them with
rich food that would keep them alive and strong. The west coast of India in which
these two districts are situated is accessible to sea by land as well as by water. This
sought of conveyance during the time of danger enabled the Siddhis to settle down
in these districts. Siddhis also were in much demand for labour in these districts as
land lords needed strong, hardworking and personnel skilled in agriculture.
Siddhis were good at climbing trees which was also a need in these areas due to
tall aracnut trees, trees that hold honey combs, trees that have delicious fruits for

consumption as well as for sale. Historically we see in the later chapters that
Siddhis were very skilled at Guerilla warfare which kept the enemies fearful and at

Devika Sequeira, Near Forgotten, Siddis to Meet, Deccan Herald News Service, Panaji,
Jan, 2006.

bay. In this sense the west coast was a safe haven for them which forced the
Siddhis to settle down without much hesitation.

Reasons for choosing these two districts for research

The districts of Dharwad and Karwar hold the highest number of Siddhis in India.
Though there are few of them settled in Gujarat, Andhra Pradesh and some parts
of Maharashtra, these two districts have huge number of them living in several
settlements. History reveals that these Siddhis who have settled themselves have
come down to these districts right from Bengal, Hyderabad, goa and Maharashtra
as they felt secure in the western Ghats of India which has very many mountains
covered with dense forests.

As their number is considerably more than any other parts of India the researcher
chose these districts for the research. It was easy for the researcher to work in
these districts even though the settlements were in remote areas non-accessible and
tough.

Ethnicity of Siddhis as Tribe

Tribes have their own life ethos, historical individuality and ethnicity, in which
case Siddhis have intra-tribal Hierarchy and not inter-tribal. The attributes that
constitute core of ethnicity according to S.C. Doshi, which are basic to any tribal
life include as follows:

Scattered pattern of habitation, as witnessed today among the Siddhis.

Life style oriented to hills, forests and isolations

Institutions such as polygamy, bride-price, status of women, drinking etc

Subsistence economy

10

e. Fairs and festivals.

29

Siddhis enjoy distinct identities who have shared values, mode of life, exclusive
symbol of identity and a consciousness of kind. The caste principle of hierarchy is
non-existent among Siddhis. Siddhis live in hills, forests and isolations and have
some of the traits of tribes as enumerated above by Doshi. The researcher
discusses a few of those characters that concern Siddhis as a tribe.

Scattered Pattern of Living

In both districts of Karwar and Dharwad, Kiran Kamal Prasad, found Siddhis
30

living in about 80 villages . But the researcher raises it to 118 settlements. The
settlements remain more or less the same except for the fact that many people shift
their settlements. But Siddhis have not begun any new settlements due to new
forest laws that forbid them to clear the forest and begin a new settlement as
intended by them.

Only eleven families lived in Dandeli, a town in Haliayal Taluka in 1984. The
settlements are in eight Talukas of three districts namely Ankola, Yellapura, Sirsi,
Supa, Mundgod, Haliyala of Karwar district, Kalgatgi of Dharwad district and
Khanapur of Belguam district. Most of the Siddhis like to live in the forest and in
31

small isolated settlements. Houses in the compact villages are close to each other
and fields are at some distance from the village. No matter to which religion one
belongs, rich or poor, educated or illiterate the Siddhis express fondness to reside
in a scattered village which becomes a core of their ethnicity.

Doshi S.C. Tribal Ethnicity; Class and Integration, Rawat Publicaitons, Jaipur, 1990, p.
144.

Kiran Kamal Prasad, In Search of an Identity, 2005, p xxviii.

Kiran Kamal Prasad, 2005, p 6.

11

Unique Physical Features

Siddhis have thick protruding lips, flat and wide noses, dark hairless bodies and
32

frizzy, wooly and bushy hair on the head. They have a strong physic and are
athletic by nature, living in the deep jungles of Dandeli forest. They are sought
after for hard labour in the farms be it digging, cutting wood, hunting or working
in the scorching sun. Simple in their life style are also dance loving and singing
tribe. There is rhythm in their body that automatically moves pulls them dance and
singing especially at gatherings and in the evenings.

1.8.3 Unique Language

Siddhis in common use a mixture of Konkani, Marathi and Kannada in their

conversation. Yet those who follow Konkani, Marathi or Kannada cannot follow
their dialect as it is unique to them alone. Though the assimilation has taken place
with regard to language they seem to have no knowledge of their original dialect.
They picked up Konkani as it was the local language spoken in Goa as well as
throughout the Konkan region with change of accents. Though Portuguese
officials time and again made every effort to make Portuguese compulsory
language of the Estado da India, people rarely followed the instructions. They
33

preferred Konkani to Portuguese. Siddhis speak a corrupt form of Konkani

which is a bit difficult to follow. Even those with knowledge of Konkani might, at
times, need the assistance of an interpreter or translator. The

Roy Choudary D. Anthropology of the Siddis the Negroid Population of North

Kanara. Bulletin of the Department of Anthropology, Vol. VI, No. I, 1957, p. 54.

Sen S N., Indian Travels of Thevenot and Careri, Indian Travels of Careri

Published by the national Archives of India, 1949, p. 188.

12

uniqueness of their language lies in the fact that it is a mixture of Konkani,

Marathi and Kannada.

Religion

Among the Siddhi families in Karnataka there are Catholics, Hindus and Muslims.
In Haliyala there are only Muslims and Christians, and in the ghat areas of
Yellapura and Ankola only Hindus. Owing to the division of the Siddhi people into
34

three religious groups a distinct self-identity has not developed. In terms of

religious affiliations, 40 percent are Catholics, 33 percent are Muslims and 27
percent are Hindus.

35

It was a normal procedure for the Portuguese to baptize

36

Negros before boarding the ship to be transported to other countries. Yet those
Africans who were brought by the Muslim merchants and sold to sultans in India
embraced Islam and those who remained in the houses of Bhats of Yellapura and
surrounding talukas followed the religion of their master.

Significance of the Study

Siddhis, the only African Diaspora found in Indian sub-continent are migrants
from east Africa. Lack of sufficient research has made this tribe unheard in the
state of Karnataka and India at large. Hence the researcher took up the study

Sathanabailina Kaadinalli Siddhi Samskruthi Pratheeka Siddhinyasa Jaatre,

Karavali Munjaane [Uttara Canara] 09 May 2003, late ed.: A. 2.

Henry John Drewal, Aliens and Homelands: Identity, Agency and the Arts among the
Siddhis of Uttara Kannda, Sidis and Scholars; Essays on African Indians, Ed. Amy
Catlin & Edward A. Alphers, Rainbow Publishing Limited, Noida, 2004, p 145.

Jeanette Pinto,. Slavery in Portuguese India (1510-1812), Himalaya Publishing House,

Bombay, 1992, p 63.

13

after living with these Siddhis for a few years, observing their life style and their
living conditions. The researcher chose these two districts specifically because
Siddhis are large in numbers in these districts than any other in the state of
Karnataka. The findings in this research will reveal to us the gradual social
formation of Siddhis in the years spent in India as well as Siddhis political,
economic, social and cultural history and their struggles for survival and their
contributions to the Indian society at large.

The present research work assumes importance as it enables the law making
authority to enact appropriate legislation to look into the socio-economic problems
of the siddhi community. Besides it also helps the executive authority to
implement the existing law more effectively for the benefit of the siddhi
community and enlightens academicians, students and interested group concerned
to know the conditions of Siddhi community and undertake further research which
contributes towards the existing literature on history.

Formulation of Research Problem

The unique features of the Siddhis living in Dharwad and Karwar including their
physical features, language and life style raise a number of questions in the minds
of researcher and the researcher tries to frame the following problems:

Why do the Siddhis differ from other people of India? What are the unique
features of the Siddhis?

Are they the original inhabitants of India?

What is the social status of the Siddhis?

Are the Siddhis a marginalized group? Are their rights protected by the existing
systems?

Are they following their traditional customs and practices?

14

How far the life of the Siddhis is influenced by the cultures and life styles of other
people in India?

Does the modern education have any impact on the socio-economic and cultural
changes of the Siddhis?

How did their traditional household skills, religious practices, social customs and
traditions reach to the present status?

Objectives of the Study

The major objectives of the study are:-

To trace the history of Siddhis migration to India and the aftermath.

To critically analyze the major socio-economic and cultural changes that had taken
place in the Siddhi community after their settlements in the forest of Karnataka
state.

To assess the role of education in the transformation of the community.

To analyze the aftermath of the governments initiatives to uplift the economic

status of the Siddhis.

To evaluate the position of women among the Siddhis.

To make an exhaustive study of the religious beliefs of the Siddhis in the

settlements.

To examine the changes which have taken place in the power structure of the
Siddhi tribe.

To have an in depth investigation into the subsistence economy of the Siddhis.

To explore the cultural changes which have taken place due to their contact with
other people of the locality.

To study the changing consumption pattern and its impact on tribal economy.

15

Hypothesis

The important hypotheses of the study are the following:

The Siddhis belong to a different race from the majority of the Indians and, being
the most recent entrants into the Indian society, they are in a way foreign to it. The
physical or geographical factors did influence in bringing about socio-economic
changes in their society.

The impact of education was very little for socio-economic changes in the siddhi
society. The advancement of technology has not brought about very significant
socio-economic changes in the siddhi community.

Cultural diffusion has taken place in the siddhi community.

Embrace of the religion of the Siddhi community from their native religion is
always believed to be voluntary.

Sources of Data

The study is largely based on the variety of sources both primary and secondary,
collected from the archival repositories and other centers of research. The primary
sources include Government orders, Government files, Census reports,
Administration reports, reports of the various committees, Manuals, Gazetteers
and directories. So far as collection of data is concerned there are sources such as
direct source and indirect source. The former represents data collected directly
from the respondents relating to the Siddhis economic background, their
conditions, standard of living, and their association with other world, how they
have been marginalized, whether these people have access to welfare programmes
sponsored and implemented by the government. The latter comprises both primary
and secondary data such as text books, rules and

16

regulations dealing with this community, current awareness publications,

encyclopedias, periodicals, websites, hand books sponsored by public offices,
NGOs etc. This study is based on historical accounts of contemporary regimes,
anthropological works and data that the researcher has collected through field
study.

The supplementary material for this study was collected primarily from various
Siddhi settlements in Haliyala, Yellapura, Ankola and Mundgod talukas of Uttar
Kannada. The selection of places and households was at random. The study
material was also collected partly through an interview schedule formulated for
collecting information regarding family, kinship, education, economy, health,
medicine and political life of this tribe. Besides, the data was also collected
through exhaustive field work and through personal observation and participation
in social, religious and cultural gatherings. Thus for the purpose of the extraction
of data concerned various research techniques have been used such as interview
schedule, observation, personal participation etc in addition to the traditional
methods.

Research Methodology

The research methodology followed in the present work covers both empirical and
non-empirical methods. For a detailed study of the topic primary data was
collected and analyzed, various text books, committee reports, statutory rules and
regulations, journals on tribal community, have been comprehensively analyzed.
The empirical method assumes vital significance in collecting relevant information
from the respondents. It focuses on the real life situation, problems and difficulties
faced by the respondents and their predecessors. Research techniques adopted in

undertaking the empirical study are Questionnaire, Interview Schedule, and

Personal Observations.

17

Scope of the Study

The scope of the study was restricted to all the siddhis living in the Karwar and
37

Dharwad districts of Karnataka. The study focuses on the social formation of

Siddhis from the year 1500 C.E. to 2003 C.E. The area of the study includes the
districts of Dharwad and Karwar. The major Talukas of Karwar and Dharwad
districts are Haliyala, Yellapura, Ankola, Sirsi, Mundgod, and Kalgatagi. Out of
180 Siddhi Settlements about 45 major Siddhi Settlements were selected for
empirical study such as Gadgera, Balashettikoppa, Birolli, Gardolli, Bukkinkop,
Mainalli, Gundolli, Hosur, Hosalli, Yellapur town, Bomnalli, Gund, Golehalli,
Kirwatti, Idgundi, Gotgolli, Lalguli, Bhagavathi, Gunjavathi, Chikkoti,
Manchikere, Bidrolli, Dehalli, Balagar, Wada, Kegdal, Tatwanigi, Nagshettikoppa,
Balashetikop, Bidralli, Angod, Kotemane, and Hunshettikoppa.

Limitations of the Study

Bearing in mind the various constrains it was impossible for the researcher to
cover chief segments of nearly hundred and eighty settlements of the Siddhis. The
vastness of area and lack of transport, lack of approachable roads and the
dangerous terrain made the researcher to restrict his research works and visits to
the area accessible to him. Much care has been taken to make the research as much
impartial and methodical as possible. Further, the results of the study cannot be
generalized beyond the limits of the study area as the articulated views of the
respondents with regard to various topics may not be completely free from
personal prejudice. In comparison to the Siddhi population the number of

Devika Sequeira, Near Forgotten, Siddis to Meet, Deccan Herald News Service, Panaji,
Jan, 2006.

18

members interviewed and respondents approached for filling the questionnaire are
very less.

Review of Literature

Complete and extensive literature on the socio- economic situation of Siddhis of

Dharwad and Karwar has been very little, thin and insufficient.

For the first time Joseph Harris in 1971 produced The African Presence in Asia:
consequences of the East African Slave Trade. This great work provided us with a
historical survey of the Siddhis in Indian subcontinent. He gives the details of
history of Siddhis both in North and South India, their life in slavery, their political
participation, their services as soldiers and generals in the military services of
various kingdoms, and their rise and fall in power.

A classical work on the sociological aspects of the Siddhis in Karnataka,

especially in North Karnataka was published by Palakshappa T. C. in 1976.

He did a focused study on the Siddhis social situation of the time. He gives a
good analysis of the kinship systems, as well as religious practices of Siddhis. He
made an in depth study on their settlements, their family structure, their marriage
and children, their kinship, their daily routine life, of their religion, language and
also political organization. The study includes the working of the Siddhi
community and its assimilation and absorption into various religions mainly
Hinduism, Christianity and Islam.

Lobo Cyprian Henry S.J. (1984) studied the Siddhis in Karnataka. He covered
general issues such as sociological aspect, particularly laying stress on their
literature, occupation, family kinship, religion and rituals right from birth to
marriage and death. The main focus of his study was to make

19

the Siddhis known to the people of Karnataka as well as governments both of

state and central as a distinct group with an ethnic identity, deserving a tribal
status. He observed one common feature of all Siddhis found in Gujarat,
Karnataka and elsewhere India that they had not retained anything of their
original culture.

Shirodkar P.P. (1985) has discussed Slavery in Coastal India: with special
reference to Goa, Daman and Diu. He has traced the roots of Slavery right
from centuries before Anno Domini (A.D) both in the west as well as Eastern
countries and kingdoms of the past. While indicating slavery in the East he
mentions about the slavery during the wars between the invading Aryans and
the aborigines. Barter of slaves was common even during the time of Buddha.
While in the West slavery existed in the Greek and Roman civilizations that
exceeded the citizens of Rome leading the way to rebellion. He describes the
role of the Portuguese who increased slave trade between East African coast to
West coasts of India and the abolition of slavery in the Esato da India
(Portuguese territories in the East) and China.

Pavate P.P. (1985) gathered information on the anthropometrics,

dermatoglyphics and blood groups from the three endogamous groups of

Siddhis. He focused on Morphogenetic Study of the Siddhis in

Karnataka. He observed that there is not much difference in the distribution

of ABO and d genes in all the three groups. While accepting that the three
groups of Siddhis are descendants of the same ancestors he indicated the
dermatoglyphic difference between Christian Siddhis and Hindu Siddhis as
well as the Muslim Siddhis in A-B bridge count. He also indicates that the

differences may be due to the adaptation of these groups to a particular social

set up.

20

Vijayakumar M., Malhotra K.C. et al (1987) in their publication, Genetic

Studies among the Siddhis of Karnataka, India: a migrant population from

Africa, have focused on examining the blood samples of around 237 Siddhis.
The research scholars concentrated on the serological and biochemical markers
such as blood group antigens, Isozymes, serum proteins and hemoglobin
variants. The DNA study revealed that Siddhis genetic pattern matches with
that of Ethiopians and not of Indians and their study established the Siddhis
origin and confirmed their migration into

India.

In the same year D Souza T.R. ( 1987) produced a paper on The Afro-Asian
Church in the Portuguese Esato da India, and observed that there prevailed a
great tradition of open and peaceful commercial relationship between East
Africa and India right from centuries before Portuguese could come. He also
examines the African Slave trade with India and opines that the Ethiopians
th

slaves continued to flow into India as late as 18 century. Siddhis have

contributed to the cultural richness of south India as well as have assimilated
few elements into their culture.

Hiremath R.S. (1993) made an in depth study of Life, living and language
among Siddhis of North Karnataka District, and his research speaks of

Siddhis social status as well as their social living conditions. He also

enumerated how Siddhis social contact has enabled them to emerge with a
new language of their own that is totally different from the language spoken in
their original land i.e., Ethiopia and other north Eastern African countries. He
also made an attempt to give a comprehensive picture of

Siddhis life, migration, health and language.

21

Prakash V. Patil (1998) in his research paper a Biomedical Study of Siddhis of

Karnataka observes that the Siddhi population has increased by

60% over a decade. He examined samples of 269 Siddhis as well as 224 nonSiddhis in his research and observed that Siddhis were healthier than nonSiddhis due to their specific nutrition and hygiene. His research showed that
scabies, tinea, eczema and leprosy were slightly more than the non-Siddhis due
to poor hygiene. He also observed that medicine had something to do with their
living social conditions.

Pashington Obeng, in his study and publication Shaping Membership,

Defining nation: The cultural politics of African Indians in South Asia, deals
with the history of Siddhis in general India and gives an insight into the
Siddhis beliefs and practices, examines the uniqueness of Siddhi culture as he
appreciates the geo-social displacements, social and religious oppressions
experienced by individuals. Further he explores into the extent to which
Siddhis depend on their faith and their cultural resources to endure and struggle
for their freedom.

The present research work tries to build a bridge between the elements that are
not duly answered by the previous scholarly researches. The present research
tries to answer questions of Siddhis uniqueness as people from Africa, their
cultural, social and religious diversity and the gradual social formation. The
work also concentrates on the economic aspects of the Siddhis, their living
condition, their liabilities, savings, diet and their subsistence farming etc. The
present research also focuses on an in depth study into the Indian cultural traits
that are found in Siddhis culture as well as their contribution as a tribe to the
Indian society, culture and economy.

22

Conceptual Clarifications

Definition of various terms clarifies the sense of words used in the thesis. There
are few words which need to be defined so as to give clarity to the writings as well
as right understanding of everything in it.

Abyssinia

This name was formerly used in a general way to denote the African Continent,
and sometimes even Asia, Persia, Chaldea and Assyria. In the present instance,
however, the name seems to apply to the country properly known as Ethiopia i.e.,
Abyssinia

Baara Buddi

Expression denotes inconsistency in matters of trust and responsibility. Literally

means twelve minds. This word is utilized by the non-Siddhis in the locality to put
down those siddhi people who are inconsistent in their works or payment of debts
etc.

Caffree

A name used for any African or Siddhi in India as well as in some parts of world.
The word indicates the colour and the other physical features of an African. This
word distinguishes others from Africans.

Casado

An offspring born out of marriage between Portuguese men and native women that
are settled in Goa are called casado. This is to distinguish the casados from castico
who are born of Portuguese but reside in Goa.

23

Caste

Caste refers to the hierarchical system of social control in India with each
subgroup assigned a ranked status, depending on its origin and religious
38

strictness. Caste system is prevalent and very strong among Hindus in India. The
caste system has so many forms of discrimination and oppression built into it that
some of these forms of discrimination and oppression such as bonded labour,
slavery often fail to draw pointed attention.

39

Dhamaam

Name of a drum, which is cylindrically long and has a two feet wide mouth on
both-sides, covered with skin preferably deer skin or buffalo skin according to
availability. This instrument is played both by male and female but squatting.

Gele

A kind of fruit socked in water and used for washing clothes in olden days by
Siddhis. This fruit is also used to catch the fish in rivers and ponds. This fruit
cannot be eaten by people.

Hiriyaru

Hiriyaru in the ordinary usage is understood as a form of addressing the elders

with respect. But among Siddhis this word means the ancestor and not just an
ordinary usage. In fact they do not use this word to address elders that are alive but
only to the dear departed who are elder to them. For Siddhis Hiriyaru is

Madan S. N., Dictionary of Anthropology, Anmol Publications, New Delhi, 1989, p. 62.

Kiran Kamal Prasad, Understanding and Eradicating Bonded labour in India,

Jana Jagriti Prakashana, Bangalore, 2008, p. iii.

24

a family god because according to their cosmology, the parents after their death
40

become benevolent spirits and reside in the house. This is a unique belief of
Siddhis though others have such beliefs but do not stick to it so much as the
Siddhis do.

Jamma

The god of Siddhis which guards their settlements from evils such as disease,
epidemics, bad spirits and alien elements. Jamma is usually worshiped under a tree
which is considered holy by the Siddhis. Animal sacrifices are made every year to
the tree in order to keep the deity happy and the settlement safe. Every siddhi
settlement has a boundary and this boundary is guarded by jamma.

Jthre

It is the periodical celebrations connected with a deity or crowds that gather at a

41

religious festival. People from all walks of life gather in order to pay their
homage to a particular deity at a particular place. Jthre is common for people of
Karnataka a practice specially carried out by the Hindus.

Palakshappa T C. The Siddhis of North Karnataka, Sterling Publishers Private Limited,

Delhi, 1976, p. 73.

Sheshagirirav L S., Subhaash Nigantu, Subhash Stores Books Corner, Bangalore, 1998 p.
202.

25

Kafara

The term Kafara is of Arabic origin meaning pagan abd ub te colonial usage
of various European languages in eastern and southern African, it was borrowed
from Swahili to mean negro

42

or black.

Katte

A place where justice is delivered in a village by the Panchayat members. Usually

it is under a huge tree demarked by the members of the settlements for the purpose
of delivering judgment. A raised plat form helps the leaders to sit over who can be
seen by all the members of the village or settlement during the jury. Justice is
delivered which is undisputed and is accepted by the members of the settlement.

Kon

A bigger portion of house that is used for sleeping and keeping the used clothes.
Siddhis do not have large houses that are found in the locality. Their houses mostly
are comprise of two portions one functions as kitchen and the other as space for
rest and other activities such as eating, relaxing and entertainment.

Mantapa

It is a temporary shelter made for a specific purpose among Hindus for various
purposes. The mantapa is made with four standing sticks that are covered with
either coconut leaves or mango leaves and a temporary roof created out of pleated

Abdulaziz Y. Lodi, African Settlements in India. Nordic Journal of African Studies 1(1),
1992, pp 83-87.

26

coconut leaves. Mantapa mostly is decorated well and is the centre of attraction for
the guests as the important ceremonies take place there. It is mostly erected for the
nuptial purpose.

Muttaideyaru

Muttaideyaru are those married women who have not lost their husbands and are
happy with their husbands. They are revered in the society, especially among the
Hindus to be people of great importance and are given privilege to be part of
various celebrations as against widows who are not expected to be present at
auspicious ceremonies. Muthaide also means a married woman who dies before
her husband dies.

Nyasa

Nyasa is a lake towards the mouth of Jambesi river located in Abyssinia of Africa
43

Continent. Nyasa meaning lake is fed by 14 perennial rivers, and is the third
largest of the East African Rift Valloey lakes of East Africa, lying in a deep trough
mainly within Malawi.

44

Nyasa land itself was too crowded for all to farm and too
45

isolated from most markets due to which people from here began to move away.
Siddhi Nyasa is a black stone in the dark forest around which Siddhis gather
annually for a great celebration called Siddhi- Nyasa Jaathre.

46

Siddhis do

Indu Siddhi Jnaangada Ekaika Moola Samskrutiya Siddhinyasa Jaatre,

Karavali Munjaavu [Uttara Canara] 04 May 2003, late ed.: A. 2.

th

The New Encyclopedia Britannica, Nyasa, Vol 8, Micropedia, 15 Edition,

Encyclopedia Britannica. Inc, Chicao, 2007, p. 839.

Donal L. Wiedner, A History of Africa; South of the Sahara, Rondom House, New York,
1962. P. 473.

Sathanabailina Kaadinalli Siddhi Samskruthi Pratheeka Siddhinyasa Jaatre,

Karavali Munjaane [Uttara Canara] 09 May 2003, late ed.: A. 2.

27

not seem to have a historical record about the whereabouts of this black stone.
Siddhis believe that during the time of Shivaji, the king of the Marathas, this stone
was found at Yaana in Karwar district of Karnataka from where it was taken and
was installed at Sathanabailu by Siddhi ancestors who recognized the stone from
the details left behind them by their forefathers. Siddhi Nyasa was brought by their
African ancestors along with them as they were brought captured by the
Portuguese. And this stone has traveled wherever the family and their descendants
carried them following their migration from place to place. At last it came to the
hands of Dabaguli family which was called upon to worship it.

47

Panchamrutha

A mixture of five products taken from a cow and prepared by a Brahmin which is
considered sacred and used for various religious ceremonies especially by the
Hindu people.

Patta

Patta is a document issued by the government acknowledging the ownership of an

individual. With which one can claim possession of the given property for ones
personal use be it building a house, or cultivating or selling to another person

Panjari

It is a ceremony in which turmeric, neem leaves, jaggery and a lamp are set up at
the place of delivery by the midwife. This is done in order to protect the mother
and the baby from the evils that exist around the place.

47

Ibid., p. 2.

28

Pott Bhorchenm

A ceremony during puberty in which all sought of edibles are placed in the girls
sari by the family members so that she may be a fruitful in her life and bear many
children after her marriage. This ceremony is carried on mostly by the Hindu and
Christian Siddhis.

Slavery

The word Slave comes from the word servus which is not cognate with servare, as
has often been supposed; it is really related to the Homeric and the verb
, with which the Latin servo is to be connected. It may be mentioned here
that slave was originally a national name; it meant a man of Slavonic race captured
and made a bondman to the Germans. The historian eludes the derivation of the
48

national name from Slava, glory.

Slavery means one person legally owing and controlling another and denying him
49

freedom of action or movement. The slave was bound to absolute obedience, a

human chattel, a commodity that could be treated at will if not treated better than

50

their pet animals. Utility was the prize of their personality having no right to set
back from the given assignments. A Condition in which a human

The Encyclopedia Britannica, Cambridge, 1911, p. 216.

Madan S. N., Dicitonary of Anthropology, Anmol Publications, New Delhi, 1989, p. 293.

th

The Encyclopedia Brittanica, Slavery Vol 10, 15 Edition, 2007, pp. 184-185.

29

being is owned by another. A slave was considered in law as property, or chattel,

and was deprived of the rights ordinarily held by free persons.

51

Thatto

A huge jar made out of bamboo sticks and smeared around with cow dung that can
contain two to six quintal of food grains. This is specially found in the villages of
Karnataka even today. In Kannada they call it kanaja where in grains can be
preserved for home purposes for a long time.

Tribe

Tribe is a social group, having a definite area, dialect, culture, homogeneity, and
52

unifying social organization. The Imperial Gazetteer of India defines tribe as a

collection of families, or group of families, bearing a common name, which as a
rule, does not denote any specific occupation, generally claiming common descent
from a historical ancestor and occasionally form an animal, but in some parts of
the country held together rather by obligations of blood feud than by the tradition
of kinship, usually speaking the same language; occupying, or claiming to occupy,
a definite tract of country. A tribe is not necessarily endogamous, i.e., it is not an
invariable rule that a man of a particular tribe must marry a woman of that tribe.

53

Britannica: Ready Reference Encyclopedia, Encyclopedia Britannica (India) Pvt.Ltd,

New Delhi, 2006, p. 74.

Madan S N., Dicitonary of Anthropology, Anmol Publications, New Delhi, 1989, p. 316.

The Imperial Gazetteer of India: The Indian Empire, Vol. 1, New Edition, Oxford at the
Clarendon press, 1909, p. 308.

30

The Structure of the Thesis

The present work is structured in seven chapters, such as:

Introduction

The Historical Background of Siddhis

Social History of Siddhis

The role of education in the socio-economic changes and the status of women
among siddhis

Economic history of Siddhis, their social and religious organization

Siddhi tribal community: a case study of Dharwad and Karwar districts of

Karnataka

Conclusion and suggestions

Including the introduction and conclusion the thesis contains seven chapters. The
introductory chapter provides the social formation, etymology, geographical
settings of Karwar and Dharwad districts, ethnicity of Siddhis, significance of the
study, formulation of research problem, objectives of the study, hypothesis, source

of data, research methodology, scope of study and limitations, review of literature,

conceptual clarifications and the structure of thesis. The first chapter directly
introduces the Siddhis as people living in parts of Karnataka, their physical
features, their distinct nature, religion, language, and their population. The first
chapter explores the origins of their name Siddhi, and their attitude to that name as
well as how they describe themselves.

In the second chapter the researcher presents a description and interpretive history
of Siddhis in India. It begins with explanation of oral and written traditions in
examining the history of Siddhis. The researcher begins to examine the
reconstruction and contribution of Siddhis as individuals and as a social group
who used their voluntary and forced migration to shape military, social and

31

political life of India. The chapter tries to establish the fact that Siddhis were from
African continent and that they had their role to shape the Indian politics. This
chapter begins the discussion by the waves of both voluntary and involuntary
migration of Siddhis carried out by the Africans themselves as merchants, Arab
slave- masters and finally the Europeans. It provides an important background for
examining how the Afro- Indians got to India. The second chapter focuses on the
reciprocal impact between the African Indian history, their shared familiarities and
how they have responded to slavery, the caste system and other historical forces to
form their own identities and social practices. The second chapter also focuses on
various roles played by the Siddhis in the Indian political system as rulers of
Janjira islands, short term rulers in Bengal history, as generals in the history of
Delhi sultanate, as soldiers in the history of Deccan, in the kingdoms of
Viajaynagar, Bhamani, Bijapur, Hyderabad, and other Deccan kingdoms as well as
slaves in the history of Goa and other parts of the West Indian Coast.

Chapter three examines the social history of Siddhis in Dharwad and Karwar
districts. In this chapter the researcher enumerates the social conditions of Siddhis
in the past and compares and explains why and how it has influenced Siddhis
today. The manner in which, their cultural evaporation and social decay have
occurred in the elapse of time. The researcher shows ways in which that marker of
identity is used as surname by some of the Afro-Indians to address their own
needs, particularly now that they have been granted Schedule Tribe status in
Karnataka since November of 2003. It also examines how the categorization Siddi
is an index of social status and caste in India. The third chapter further tries to
enumerate the social justice that is meted out to Siddhis besides the barriers that
block their emancipation from various myths, exploitations and oppressions. The
chapter further deals with the social set up of Siddhis as well as thier social
formation from the time they have entered India and the change that they face

32

today in their settlements and explain their idea of divine kingship, marital status
and housing pattern as well as food habits and health. The researcher further
examines marital relations that Afro- Indians engage and the implications of such
marriages for the locality. The chapter also deals with the forest privileges that the
Siddhis enjoy.

While examining the cultural history of Siddhis the researcher also enumerates
their spontaneous composition songs, the folkloristic culture, various dances such
as dhamaam, poogdi and Holi sigmu. The uniqueness of their fine arts, paintings
are also dealt in this chapter. Finally the tradition that is kept strong such as
hiriyara pooje is also dealt, a tradition which reminds Siddhis of their uniqueness
and gives them a special identity and unity. The chapter is concluded with a
reference to their cultural sustenance which they preserved despite hardships and
parts of their tradition and culture that was lost.

The role of education in the socio-economic changes and the status of women are
discussed in the fourth chapter. Beginning with the historical background of siddhi
education the chapter continues to enumerate the status of Siddhis in the field of
education, literacy rate and reasons for the low literacy rate besides mentioning
various organizations that are toiling to economically uplift Siddhis by educating
them. In this venture the researcher mentions about the organisations which are
meeting the need innovatively in order to make education a livelier affair.

Later in the fourth chapter the researcher deals with the position of women giving
a gist of their status in the past and present. The risks they had to endure as slaves,
farm workers in the past and daily labourers today. The expectations of the siddhi
community as a home maker as well as bread winner are mentioned. The
researcher also enumerates ways of their emancipation. The researcher also

33

concentrates on explaining the changing attitudes of women especially while to

play their role in the local bodies. The rise of siddhi women is also briefly
discussed while their involvement in various sports, social work, in knowing their
rights and exercising their authority in the house are explained.

The fifth chapter deals with several issues among the Siddhis, economic history
being dealt first, the researcher enumerates economic position of the siddhi tribe in
the past as well as their psyche which sustained them through hard times. Then the
researcher discusses various means of their economy such as forest utilities,
agriculture, hunting, fishing, skill based earnings such as quilting, wood carving,
and other crafts. The reasons for the loss of agricultural holding are also discussed
besides discussing the daily wage labourers. Later in the chapter their income,
savings, loan transactions and developmental schemes of Government is listed
besides briefly discussing various Acts that affect their livelihood.

In the later part of the fifth chapter the researcher describes about Siddhi social
and religious organisations. Their construction of cultural and religious ideas, the
importance of ritual observed in all stages of life and how they familiarize
themselves in a society that is religiously plural, multicultural and the
plurilinguistic in nature. The chapter enumerates in detail various rituals observed
during birth, adulthood, during marriage and death in all the three major religions
that they practice. The chapter also discusses various sports that they enjoy as well
as festivals which concern their social life.

In the sixth chapter the researcher has analyzed the scheduled data. The chapter
gives tables and graphics that indicate the percentage of respondents that have
opined their view in the schedule. The chapter enumerates right from the sex ratio,
age, occupation of the respondents, their education status, their income, savings
and debts of Siddhis. This chapter also catalogs the data on Siddhi

34

religious practices, religious conversion, prevalent marriage practices and festivals. It also deals
with ancestral worship, changes in their dressing pattern, the recreational facilities available for
them and changes in their food habit. It also gives the opinions of various people interviewed on
issues of religion, caste, government policies, various Acts of the government and its welfare
schemes.

A birds eye view of the whole thesis is discussed in the concluding chapter that would enable the
reader to understand the purpose and the results of the investigation done during the research. The
seventh chapter gives a list of suggestions to enable various bodies to act for the development of
Siddhis.

The following chapter provides a detailed history of Siddhis in India as well as in Karnataka with
a special reference to the districts of Dharwad and Karwar.

CHAPTER-4
INSTITUTIONS INVOLVED IN PROMOTING TRADITIONAL PRODUCTS

A GOLDEN OPPORTUNITY FOR REFLECTION:

Finally, What Does It Take to Value the Artisan?

Ashoke Chatterjee
The last two years have been a watershed in the way the Crafts Council of India and its partners
understand and advocate the value of our sector. In CCIs Golden Jubilee year, two stark realities face
the future of Indian artisans. Their economic importance to the nation is yet to be established. Their
social, cultural, and political significance can be brushed aside in mistaken notions of what constitutes
progress and development. Fifty years after Kamaladevi Chattopadhyay established the Council to help
foster and protect Indias heritage, the lesson for all of us is that we can never take that heritage for
granted.

Economic impact

The watershed is marked by at least two milestones. One is the ground-breaking Craft Economics and
Impact Study (CEIS) completed by CCI in 2012 with the support of the Tata Trust. Approaching its 50th
anniversary, the Council took its first plunge into the economics of the sector it has served with such
commitment. The move was in response to a wake-up call: decision-makers at the highest levels were
heard dismissing Indian craft as a sunset occupation. No reliable data could be found to establish its
importance as Indias second largest source of livelihood. This, so soon after New Delhi had decided not
long ago to celebrate its own golden jubilee of 50 Years of Indias Craft Renaissance. Schizophrenia
was in the air. Through the CEIS process, CCI is gaining a new understanding of what sustainability of
Indias craft heritage is going to demand of those dedicated to it, and of the need to match craft
sensitivity with skills in economic planning and management. Despite a focus limited to two regions
Gujarat and Tamil Nadu the CEIS communicated two important messages to planners: the critical
importance of the hand sector in the economy, and a possible methodology to assess its economic
impact. The CEIS opened the door for negotiations with the Planning Commission and the Ministry of
Statistics, bringing together most of the authorities impinging on the wellbeing of artisans bringing
them together around a table for the first time ever! Brainstormings in Yojana Bhavan then led to artisans
being included, again for the first time, in Indias National Economic Census 2012. To prepare for this
Census task, and at the request of Government, CCI brought teams together all over the country to help
train Census enumerators as to what constitutes a craft and who should be counted as an artisan. This

was a massive undertaking, and the response to training efforts has been full of lessons. As I write, the
first outcome of that Census is being unfolded in New Delhi. What the Census 2012 reveals will then take
us to the next step: a second census, this one focused exclusively on artisans and handcrafts. It will go
well beyond broad outlines revealed by the Economic Census. The forthcoming satellite account on our
sector will provide a more detailed understanding of the millions who depend on their hands for a living
and constitute the second largest source of Indian livelihood. At last we may know the actual dimensions
of that oft-repeated claim!

Battling ignorance: the handloom crisis

While involved with preparations for Census 2012, and the possible opportunity to mark CCIs 50th
birthday with some solid data on the scale and importance of crafts to the economy, the Council was
jolted by other less welcome news. Some in positions of authority were busy advocating the attachment
of motors to handlooms, ostensibly to lift production and earnings of poor weavers! At one stroke, handlooms were to be converted into power-looms in a move that some interpreted as a strategy from
within the hugely influential power-loom lobby to grab benefits that apply to hand weavers while also
finishing the Indian handloom once and for all. While CCI was busy advocating the centrality of the
artisan to national wellbeing, others were apparently at work to smash the legacy of centuries all
under the guise of a development process in which respect for the artisan as a national resource and
treasure could have little part. Quite a contrast to all that we heard from the President a few years ago
when New Delhi invited CCI participation in celebrating Indias post-Independence craft renaissance !

The most horrific reality of all this was that the mechanization scheme emanated from those entrusted with
protecting our craft heritage and with turning that heritage to contemporary advantage. At no time had this
extraordinary reform been mentioned in the long partnership of NGOs with planners that had led to the
sectors 12th Five-Year Plan. Indeed, the Planning Commission that had responded to the CEIS was now the
first to alert CCI to an unexpected threat. Once again, CCI and partner organizations swung into action.
National mobilization, with minimum resources but fueled by commitment to the cause, was able to abort the
senseless scheme. A significant element in this battle was the Liberating the Freedom Cloth seminar in
Kolkata in August 2013, organized by CCWB. It brought together weavers, technologists, designers,
economists, planners, activists and media in an analysis of the handloom sector and of its challenges as well
as unlimited opportunities opportunities that depend on two factors: enhancing the quality of handcraft (not
substituting the hand with machines), and respect for the knowledge and wisdom of the Indian weaver. Other
mobilization took place through satyagrahas, padyatras and demonstrations in Andhra Pradesh, Karnataka,
Madhya Pradesh and elsewhere. A meeting in the Prime Ministers Office in January 2014 attempted to bring
the gravity of the handloom crisis to attention at the top, albeit at a time of political transition.

Tomorrow?

At the top is today another ballgame. The national elections have meant that advocacy for the hand sector as
a whole, as well as on behalf of weavers, must now turn to a fresh page. What are our chances? Election
campaigns as well as the recent budget require careful examination and understanding. Both offer mixed
signals. The plight of weavers in Varansi was an election issue, while marketing savvy was correctly identified
by todays Prime Minister as essential to the hand sector. Yet lobbies representing so-called organised
industry have never been more openly welcome in New Delhi. We know that dismissive attitudes that equate
handcraft with backwardness, so apparent in the crazy scheme of attaching motors to hand-looms, cut across
political boundaries. Despite holding what is perhaps the worlds greatest resource of innovation and creativity
through millions of artisans, India continues to ignore its huge craft advantage an advantage that is
economic, cultural, social, political, environmental, educational and even spiritual. No other industry delivers
on so many fronts. Yet despite our legacy of millennia and visionary leadership in our own times of the
Mahatma, Gurudev, Kamaladevi, Pupulben and so many others we had to wait for the European Union to
offer the world a new slogan: The Future is Handmade. Getting that message across that every nation
should understand the centrality of craftsmanship to future survival

 is bound to keep CCI and its allies busy as India moves into another chapter in its history. Our Golden
Jubilee offers an opportunity for reflection and preparation, and for celebrating a heritage that still awaits
true understanding.

Afterword: While it is easy to let recent ignorance depress one, craft activists can take hope from a recent
transformation at New Delhis Craft Museum. There, a facility has been created that speaks louder than words
in its demonstration of respect for artisans. The dignity it offers them is something we have dreamt of but
seldom accomplished. The closest I have experienced to this is the VIP standards set at Santa Fe on
treatment of visiting artisans. A wonderful residential facility has been established at the Pragati Maidan
campus of the Museum. It offers rooms (several kinds, even for families) and facilities (kitchens, craft library, a
lounge, TV, computers) for enjoyment and interaction with researchers and others invited by the Museum to
its premises. (Scholars share the same facilities). Bright, cheerful and welcoming spaces, resounding with the
laughter of children who have accompanied their parents to Pragati Maidan from far-away places. Plus that
rarity: clean toilets, for residents as well as visitors to the Museum. Just around the corner are the familiar
spaces for craft demonstration, a wonderful new Lota craft shop, and an eating place that has already
become a major attraction. In the Lota craft shop is an affordable treasure: Tanabana, a wonderful
compendium of videos and text demonstrating major handloom traditions, created by the Office of the
Development Commissioner (Handlooms) through Mallika Sarabhai and Yadavan Chandran, with text (and
swatches) by Romanie Jaitly of NID. Tanabana has been around for a couple of years, unknown to most until
the Craft Museum rescued stocks from a godown. Grab your copy before this treasure disappears once
again. And bear in mind that all these wonders the residence for artisans and Tanabana have been
created under the very same umbrella under which the handloom crisis unfolded! There is hope, after all.
Allies as well as ignorance surround us we Indians are like that only !

Know Your Craft

KAAVAD TRADITION OF RAJASTHAN : A Portable Pilgrimage

- Book Review

The myriad worlds of the Indian artisan are brilliantly brought to life in Nina Sabnanis documentation of her
journey through many years with the Kaavad story-tellers of Mewar and Marwar. An artist, animator, designer
and story-teller who taught at NID for 22 years and now teaches at the Industrial Design Centre (IIT Bombay),
Sabnani began her exploration of the Kaavad portable shrine as a story-telling device, linked to other
traditions that include phads in Rajasthan, patuas in Bengal, pachedis of Gujarat, and the temple cloths of
Kalahasti. Like the many doors and panels that unfold to reveal Kaavad stories of ancient methodology and
folklore, Sabnani discovered the complex society that embraces these story-tellers. She describes it with
extraordinary insight and involvement: the amazing lives and relationships between Kaavad makers, painters
and story-tellers, and the astonishing combination of carpentry, painting, singing, ritual, pathos and humour
that bring artisans and their families together in this tradition of traveling shrines. Sabnani demonstrates how
the Kaavad defies restrictive labels like artefact, painting, story or performance: It is at once all of these
and more a work in which paintings, recitation of genealogies, narratives, and gestures coalesce to create
a complete work of art or an experience. It is this holistic experience that her book is able to re-create for the
reader. Kaavad after kaavad unfolds as each page is turned, complete with stories on each panel and
technical drawings that help us understand the magic of construction as each kaavad gradually unfolds to

reveal its wonders, panel by panel. Nina Sabnanis design background is evident in the photographs and
layout, including a stunning cover illustration of kaavad and story-teller against the backdrop of desert sand
and sky. The photograph tells it all, reminding us that Indias craft heritage defies easy categorization. Here is
the artisan as product maker, artist, dramatist, singer, story-teller and spiritual link with other levels of
consciousness. Nina Sabnanis book is finally a demonstration of what kala can mean: creativity expressed as
an experience of quality that is fit for the gods. Dont miss it.

Saluting Kamala Award winners

KAMALA AWARD FOR CONTRIBUTION TO CRAFTS 2014

Smt Gauriben Ramabhai Bhraman

The Kamala Award for Contribution to Crafts instituted in the year 2000 honours a senior craftsperson for
her / his major contribution towards the development of traditional craft and the training of younger
people in the skill. The Kamala Award for Contribution to Crafts 2014 goes to Smt. Gauriben Ramabhai
Bhraman from Bakutra village, Gujarat.

Smt. Gauriben Ramabhai Bhraman learnt the family craft of embroidery from the older women of the
family and community. Self Employed Womens Association (SEWA) opened new avenues of livelihood
for her through the use of her embroidery skills on garments provided by SEWA. Smt. Gauriben has
trained, till date, more than 5000 women besides imparting special training to master trainers in
embroidery from other parts of India and from Pakistan, Afghanistan, Nepal and Bangladesh.

For her selfless, dedicated and outstanding work CCI is proud to confer on Smt. Gauriben Ramabhai
Bhraman the Kamala Award for Contribution to Craft for the year 2014.

KAMALA AWARD FOR EXCELLENCE IN CRAFTSMANSHIP 2014

Shri M Mutham Perumal

The Kamala Award for Excellence in Craftsmanship instituted by the Crafts Council of India in the year
2000 recognizes the high level and proficiency of skill achieved in her / his traditional craft by an artisan
as exhibited in her / his body of work executed over the years.

The Kamala Award for Excellence in Craftsmanship 2014 goes to Shri. Mutham Perumal from
Kanyakumari District, Tamil Nadu.

Shri. Mutham Perumal, a traditional garland maker, has over 40 years of experience in crafting the
exquisite Manikka Malai which is made out of fresh nochi leaves and oleander flowers. He learnt the
craft from his father and other elders of the family which is the only one still practising the craft. Over the
years, Shri. Perumal has trained others in this creative craft and has conducted many workshops
nurturing its survival for future generations. His special garlands are made for Shri. Padmanabhaswamy
temple in Thiruvananthapuram, Venkateshwara Temple, Tirumala and Suchindram Temple.

The Crafts Council of India has great pleasure in honouring Shri. Mutham Perumal with the Kamala
Award for Excellence in Craftsmanship for the year 2014.

SHANTA PRASAD AWARD FOR EXCELLENCE IN CRAFT 2014

Shri Abdul Jabbar Khatri

Since 2005, The Crafts Council of India has been administering the Shanta Prasad Award for Excellence
in Craft. This award has been instituted in memory of late Smt. Shanta Prasad, CCI member and
treasurer by her family.

The Shanta Prasad Award for Excellence in Craft 2014 goes to Shri. Abdul Jabbar Khatri from Bhuj,
Gujarat.

Coming from a Khatri family of traditional dyers, Shri. Abdul Jabbar Khatri showed a deep interest in the
craft in his early years, learning the techniques of tie-and-dye from relatives and friends. He opened a
business in tie-and-dye textiles after finishing his graduation.

Shri. Abdul Jabbar Khatris superb tie-and-dye expressions have caught the eye of the fashion world with
leading fashion designers using his work as focal point of their collections.

For his exceptional skill and proficiency in the craft of tie-and-dye, the Crafts Council of India has great
pleasure in honouring Shri. Abdul Jabbar Khatri with the Shanta Prasad Award for Excellence in Craft for
the year 2014.

KAMALA SAMMAN 2014

Smt Aditi Ranjan & Prof M P Ranjan

The Kamala Samman Award was instituted by the Crafts Council of India in the year 2003 to coincide
with the birth centenary of its patron founder Smt. Kamaladevi Chattopadhyay. It recognizes and honours
a senior person for dedicated work done over a period of years in the field of craft which significantly
benefits craftspeople and brings about a transformation in their craft and lives.

This year the Kamala Samman Award is shared by Smt. Aditi Ranjan and Prof. M.P. Ranjan joint editors of
Handmade in India. The book is a model of how the culture and technology of craft can be communicated
instantly through imaginative systems of organizing information and by efficient book design.

After graduation from NID in 1974, she served as a Senior Textile Designer, teacher and researcher at
NID specialising in weaving fabric structure and construction and craft documentation.

M P Ranjan studied at NID, and taught furniture design, product design, education in new media and
computer applications, management of design services and as chairperson of NIDs publication programme.

Handmade in India represents a team effort of over four years. Handmade in India has become an
indispensable aid for craft development, serving students, designers, scholars and those involved in the
market for Indian craft at home and overseas. Handmade in India has emerged as a major force for
transforming the understanding of artisans and of their contribution to our national well-being.

The Crafts Council of India is honoured to present Smt Aditi Ranjan and Prof M P Ranjan with the
Kamala Samman Award 2014.

IGNORING ARTISANSHIP

Laila Tyabji
One needed reading glasses to find the handloom and handicraft sector in the Union budget fineprint. It
was slightly step-motherly treatment of Indias second-largest employment sector. Especially since its
the only sector (note the presidents speech earlier this month at the National Master Craftsperson
Awards) to show 30 per cent growth during an economic slowdown.

During the elections, a newspaper advertisement had Narendra Modi speaking of new economic
prospects for Indias craftspeople and weavers. Those working in this neglected sector were delighted at
its inclusion in the promised achhe din. The 12th Plan had offered little to craftspeople beyond the old
worn-out schemes, with review committees given no opportunity to re-evaluate their efficacy and
impact, or to revamp them for changing times and markets.

Despite unanimity that livelihood creation and skill development were an urgent priority, Indias
economists and planners seemed to see only urban solutions. They were blinkered to the opportunities
the craft and handloom sector offers not just to the millions of existing craftspeople and weavers, but
the thousands of ancillary small-scale industries that can be created around craft raw material
cultivation, cotton, silk and wool spinning and dyeing, dry cleaning and packaging plants, wood
seasoning depots, loom, forge and tool makers, etc creating potential employment for the 13 million
new job-seekers entering the marketplace each year.

They also ignored two other crucial points one, that craft is a vital add-on to low agricultural incomes,
the two activities operating in tandem; the other, hugely important, that strategic investment in the craft
sector and its ancillary industries could prevent the relentless migration of unskilled rural youth to our
already overburdened cities. One senior bureaucrat famously dismissed the sector, then under his watch,
as a sunset industry that needed minimal short-term support until it presumably disappeared quietly
beyond our aspirational horizon.

This seems short-sighted. At a time when we are trying to catch up with more advanced nations in most
things, the Indian craft sector offers a skill pool that no other country can match. Why not treat
craftspeople as assets and invest in them accordingly? Its no happenstance that China, always a canny
step ahead in the global marketplace, is casting a beady eye at our handicraft skills and regularly
importing Indian craftspeople to train their own workforce.

So it was good to hear Modi say in February that handicrafts reflect not only a nations heritage but the
state of its economy, and that linking handicrafts with tourism had huge employment potential.
Refreshing, too, to hear him talk of global branding and data mapping, of improving quality, technology
and materials, and working capital and finance, rather than the usual sad subsidies and sops.

None of this found space in the recent budget, however. Alas, the sector has received few of the newinitiative pigeons to whom Finance Minister Arun Jaitley has generously scattered Rs 100 crore grain. It
is good news that Jaya Jaitlys brainchild, a Hast Kala Akademi, has received Rs 30 crore. Small in itself,
this belatedly recognises that Hast Kala should be on par with Lalit Kala, Sahitya Kala and Sangeet
Natak Kala in Indias cultural consciousness.

A handloom museum and trade facilitation centre is planned in Varanasi, and six more textile clusters
in Uttar Pradesh, Gujarat, Bihar and Jammu and Kashmir have received a total of Rs 200 crore,
notwithstanding that many find the Handloom Cluster Development Scheme deeply flawed in structure
and implementation. Kashmir has received a much-needed amount of Rs 50 crore for craft development.
But one wishes that the proposed centres of excellence for agriculture, and the many new IITs and IIMs,
had found matching counterparts where young craftspeople could hone their design, entrepreneurial and
management skills and be accepted, economically and socially, on par with skilled professionals. At
present, they are leaving the sector in droves.

In his February speech, Modi took a side sweep at the hundreds of cases replete in history where
imperialists had tried to finish off Indias arts and crafts by cutting the thumbs of Indian craftsmen after
establishing their expansionist rule. Whatever the historical truth of this, we should now concentrate on
ensuring our present-day planners, politicians and bureaucrats dont finish off Indian crafts and craftspeople
altogether. Not just lopping off fingers, we seem to be intent on metaphorically choking them to death.

We need to actively invest in the sectors strengths, not subsidise its weaknesses. Give it access to the
same R&D, credit, raw materials, technology, education, social security and infrastructure that other
growth sectors of the economy automatically get.

Meanwhile, craftspeople will have to look elsewhere in the budget for opportunities. For instance, they
should benefit from the Rs 1,000 crore being spent on five new tourism circuits, and presumably some
portion of the Sardar Patel statues controversial Rs 200 crore will go to the craftspeople involved in its
making.

GOLDEN MEMORIES

Vijaya Rajan
A flood of memories comes rushing in at Pushpas brief to me to write about my 50 year old shared
journey with CCI. Memories happy, proud, poignant, funny and not so beginning with our first office-thatwas-not to our first terracotta workshop to the many subsequent exhibitions, craft events, seminars,
workshops, documentation exercises which gave CCI its form and the sobriquet of being the best craft
NGO in India. Alongwith international plaudits as Usha Krishna took over as President World Crafts
Council and performed with great distinction. The UNESCO Crafts Prize and Seal of Excellence, the
INDS workshop, Grass to Gold, Stone Tech, are significant landmarks in CCIs trajectory of growth. In
these as in every other event big or small, I had the whole hearted cooperation of my colleagues who
took craft roads less travelled, walked with me and walked the talk to make CCI the institution it is today.
Each one exemplified volunteerism at its best, giving generously of their time and talent.

My journey with CCI began with my guru Smt. Kamaladevi Chattopadhyay, the renaissance figure of Indian
crafts who formed the CCI and saw fit to make me, first DCC Hon. Secretary in 1964 and Chairperson,

CCI in 1976. Equally dedicated to the cause of crafts was Smt. Rukmanidevi Arundale, CCIs first Hon.
President with whom I had the good fortune to share space. Then stepped in as Hon.President, the erudite
corporate honcho, administrator, writer, economist and craft lover Ashoke Chatterjee who was mentor and
guide in every step of the way in CCIs journey. We grew under his umbrella in so many ways. The process
continues under the Presidentship of Kasturi Gupta Menon whose long and distinguished career as a
bureaucrat involved in crafts alongwith her innate love and sensitivity towards crafts makes her an ideal guide.

To go back. My partners in crime as we planned, plotted and worked out craft strategies and growth,
lobbied and laboured and travelled all over India were the late Radha Panickar with whom I literally grew
in craft knowledge, Shanta Guhan aesthete non-pariel, whose transformational touch was visible in every
CCI event, Gita Ram, ever helpful craft resource par excellence and a walking encyclopaedia on crafts,
Prema Paranthaman with her brilliant peoples skills and on the ground wisdom, Usha Krishna, an
analytical thinker and organiser par excellence, Sita Krishnan and Sita Subbiah, pillars of practical
wisdom and so many many more. Radha Parthasarathys who strategised fund raising into sure fire
success, Sita Narayanswamys meticulously researched data bank of artisans in her head, Belas
methodical and intuitive sense of design and weaves for CCIs textile shows, Dallys magic in the field of
aesthetics and Uma Shankars nuanced organising ability. Also wordsmith Pushpas creative pen which
flows on tap and Sabita Radhakrishna also a writer whose play on the weavers of Kanchipuram delighted
city audiences some time back. And where would CCI be without Suchis impeccable design sense,
Radhika Krishnamohans efficient helping hand and organising skills, Rajam Subramaniams computer
savvy persona with her head full of craft facts, figures and strategies, and entrepreneur and craft activist
Visalakshi Ramaswamy who has transformed the craft of palmyra weaving in Chettinad.

Sensitive hands-on approach to craft issues and outspoken views made Vikram Phadke an invaluable
colleague. Not to mention his commendable courage in facing an all female executive committee for so
many years !

Today a younger breed of bright and enthusiastic craft activists walk with me. Nina Kothari brings
exceptional networking and organisational skills as well as a wide reach to CCI while. Sudha Ravis
multi-tasking abilities coupled with out-of-the-box thinking is of great value to us all as CCI goes into the
streets of the future...

And last but definitely not the least, our young Hon. Secretary E.Rajeshwari who brings dynamism, clarity
of vision and an artisan centric approach which bodes well for the future voice of CCI. Yes, the old order
changeth, yielding place to new. And I am sure in the years to come CCI will fulfil its destiny in many
diverse ways...

HISTORY OF CCWBS GROWTH

Ruby Palchoudhuri
At Smt Kamaladevi Chattopadhyays initiation, Shri Suniti Kumar Chatterjee the great Indologist and
Philologist, my mother-in-law Late Smt. Ila Palchoudhuri and others set up the Regional Chapter of The Crafts
Council of India THE CRAFTS COUNCIL OF WEST BENGAL at 64 Lake Place, Kolkata. During these years
CCWBs effort went towards trying to raise funds for the craftspersons individually. Also being a member of
the Parliament my mother in law facilitated the building of roads in the remotest villages for the benefit of the
craftspeople. She also facilitated setting up Fulia Textile Weaving Cooperatives in Nadia district. Later after
the demise of my mother-in-law, Kamaladeviji came and insisted that I serve the Council. I gladly accepted
this opportunity as craft has interested me since my childhood.

My journey with CCWB begins in 1976

I decided to visit the rural centres to the

extent possible to gather firsthand

knowledge. I was helped by Shri Prabhas

Sen, a visionary, a master of Crafts &

Weaving Technology and Director of Design

Centre. We realized a large scale revival

Demonstration of Satgaon Quilt

Satgaon Quilt Embroidery

programme had to be taken up. We needed

Embroidery

to organize for better tools, sourcing better

raw-materials and most of all better living

conditions and also to make craftspersons

aware of health hazards and create an

eco-friendly environment. We also felt that

their pride had to be restored. At the same

time it was important to create craft

awareness amongst the public to ensure

Terracotta Table Stand & Terracotta

Terracotta Paper Weight

that their attitude

whilst dealing with

Stools

craftspeople should
be one of respect.

This was our mission. Simultaneously we realized that the exposure of the craftspeople was an equally
important factor. The artisans successfully demonstrated their skills in India and at various Museums and
exhibitions abroad in the UK, USA & JAPAN and sold their art objects successfully.

The Dokra Craft (lost wax process of metal casting) was in a deplorable condition, despite the fact that
Prabhas Sen had gathered the itinerant Dokra artisans belonging to the Malhar tribe under a Cooperative
Society called Dariapur Dokra Artisans Cooperative Society in Burdwan. We started with several
workshops where we invited Shri Jaidev Baghel from Bastar, 20 artisans from Orissa & Bengal. The

workshops were held in different Institutions in Kolkata. The artisans exchanged their tools, learnt about
each others technology and process of firing. The result was most rewarding. Excellent products were
made and our efforts towards marketing were successful through exhibitions. People of Bengal came to
know about Dokra Art. Bikna Silpa Danga, a Dokra Centre in Bankura District in collaboration with
Ministry of Science is today manufacturing Dokra products of good quality though the

insensitive design intervention on part of the Ministry has not been satisfactory.

Next was the scroll painting of Bengal

Silver Filigree Napkin Rings

Silver Filigree bowl

a wonderful audio visual art form which had

fallen into a bad state. Several workshops
were organized with a minimum group of 30
artists in several Museums to make them
aware of their heritage. They identified the
works of their grandfathers, fathers, etc,
learnt about compositions and most of all the
use of natural dye was revived to our great
pride. Alliance Francaise De Calcutta
collaborated with us in organizing a big event
Celebration of Bicentenary of French
Revolution as told by the scroll painters of
Bengal. I had visited

Tapestry on Flora & William, Roxburgh,

Tapestry on The Great Banyan Tree &
Father of Botany
Robert Kyd

S
R

held in the Gracco Roman Hall and also at the Egyptian Gallery. The workshops began at 9 . 30 p.m. The
drummers introduced some basic bols and the children were taught to produce them on the drums. It
was a great experience for the children.

We then look up a programme to revive handloom weaving of fine quality handspun cotton. With some
donation along with funds generated by us, we set up the Handspun Muslin Spinning & Weaving Centre.
Revival of Jamdani weave was part of the agenda. Jyotish Debnath headed this Centre in Kalna,
Burdwan. Within a year these spinners were able to spin up to 400 Counts and Jamdani weave
progressed beautifully. Jyotish Babu and his son earned fame throughout the country and now they are
very much in demand. CCWB consider this project as one of their success stories. He is well settled and
his earnings have gone up way beyond what he had earned earlier. Now our mission is to train more and
more weavers to weave Handspun Jamdani Muslin Cloth. We are progressing in this direction.

In the global context craft is not treated any longer as ethnic iconography. We have engaged designers to
work with the craftspeople to develop new forms based on traditional technology. Recently we were
commissioned by Scottish Diaspora from Edinburgh to produce tapestries on the pioneering Scots who had
set up a number of Industries like Tea, Jute, Coal, Machineries and Railways in the 18th & 19th century.
Subjects for stitching given to us were on agricultural products like Jute, Tea, Coffee, Sugarcane and the
famous Banyan tree in Botanical garden set up by Robert Kyd. The latter was commissioned by Lord Charles
Bruce of Elgin. Our embroiderers have done a great job in stitching these tapestries. Their skills have been
also appreciated by Philadelphia Museum of Art, where we held a workshop.

We helped Supervisors of our Centre after leaving us to set up more Centres and train up girls in the
interior of South 24 Parganas. This multiplier effect has started off a chain reaction which is spreading
the benefits of our unique layered technique of Kantha Embroidery far and wide.

Of late, we are working quite closely with the India Museum which houses the largest store of artefacts in
Asia beginning from Indus Valley Civilization. Each product developed by us carries the image of some
artefact imprinted on it. The collection so far is not large as we were given only two weeks to produce
them after two presentations. But we are hoping to develop more and more products after our research
on more artefacts. This is an effort to bring the past into the present of our daily life.

CCIS 50TH YEAR

Gita Ram

We have seen sea changes in the handicrafts sector in the last fifty years. Every decade has
necessitated a slight shift in focus. From spreading awareness of the crafts of India, the attempts to
preserve crafts, training to introduce technology, empowerment, and now marketing and education.
This is what CCI has been doing all these 50 years with optimism and fortitude despite adhoc changes in
government policies as well as shifts and definitions which often defy logic.

Artisans, for instance were paid TA / DA for the first forty years to encourage them to leave their villages
and travel to get exposure to new markets. This was scrapped by 2000 since they were going to a
marketing opportunity where they would be selling their products.

NGOs who have been working with the artisans have since taught them to work on the prices of their
products to include their expenses. This has worked well and artisans have understood the process of
pricing.

Now, in a shift of policy the artisan is entitled to TA / DA from the government. What happens to the
lessons in empowerment and self reliance that he has learnt by in the interim?

The definition of handicrafts too has been tweaked by the Supreme Court, raising eyebrows. The change
in definition of handlooms which loomed ominously over the weaver communities: (that just one hand
operation in weaving a fabric and not the essential three hand operations would classify it as a

handloom) however was stopped in time early this year by a concerted effort by civil society. This change
in the definition would have brought power looms closer to handlooms.

The 21st century brought in globalization, and recently recession, and rampant inflation. The pressures
of survival on the artisan who is increasingly marginalized have been severe.

We worry about the plight of the next generation of artisans. And will there be a next generation?

Artisans do not want their children to face the same difficulties they have faced.

The current generation of artisans and weavers have ensured that their children get a good education
and move away from the craft. There may not be a next generation of artisans.

The artisan community will surely disappear into the woodwork and take up contract jobs in factories or
elsewhere.

Should we let things slide?

Can we sit back and watch this happen?

Should we not ensure the survival of the artisan at least those who wish to stay in the craft, and of the
craft itself ?

It may eventually be the survival of the fittest meaning artisans who when given the opportunities rise to
the occasion to make the best of it.

These would be artisan groups who know market needs, how to get raw material at the best price, how
best to contain production costs, what the optimum production time should be and how to produce a
quality product.

This is the role we will continue to play to train and teach artisans how to do business.

There are shining examples of enterprising artisans who have made the most of the opportunities
provided to them by NGOs, the government and others.

Ramesh in Bidadi, Karnataka was working in the Post Office when the Canara Bank enticed him to join
their artisan training school in Bidadi. He graduated with honours, the Bank gave him working capital to
set up a workshop and he has not looked back since-he is now a young stone carver, a shilpi.

Then there is Rajshekar of Bangalore, a stone carver par excellence, who was sent by CCI to The City
and Guilds Art School, London, for a short period. Rajshekars work is unique in quality that he makes
icons much sought after by temples. He makes wonderful contemporary carvings as well

The graduates from Kala Raksha Vidyalaya a design school set up for artisans in Kutch, have had
exposure to design education and have now blossomed into young entrepreneurs who have a promising
future ahead of them.

Our mandate is to ensure the right sort of education for generationext as they have the Right to
Education. This would entail inputs about the craft, raw materials, business practices, soft skills- like
computers and working knowledge of English.

CCI is working on the introduction of certificates, diplomas and graduate courses in crafts with different
institutions in India.

With educated young artisan entrepreneurs, the crafts scene could even transform to sunrise from
sunset. There will be a price which we will have to pay for craft products. Why not? With spiraling
prices, the need to ensure good education and health for the family, it would not be worth her / his while
for the artisan to stay in the craft unless she / he gets a fair return. Without doubt the price one has to
pay for a craft has to be higher.

This is what the Crafts Council of India will work towards as it simultaneously also works towards
widening the existing markets in innovative ways.

The CSR category to ensure the promotion and preservation of traditional arts and crafts can be used
creatively to do this.

CCI will move on beyond the first fifty years but volunteerism may take a hit as the next generation of
activists picks up the reins. A sustainable revenue stream in place would be a dream come true.

THE CRAFTS COUNCIL OF ASSAM AND CCI

Nandini Dutta
About a decade and a half ago a casual conversation with Mrs. Ruby Palchoudhuri led to the formation
of the Crafts Council of Assam. I had met the late Kamaladevi Chattopadhyay as a young girl, with my
mother, and was awestruck by her work. The idea was formalised in a meeting with Mrs. Gita Ram and
Mrs. Prema Paranthaman in Mumbai at the Kamala Exhibition and a new affiliate of the Crafts Council of
India was started in the North Eastern Region.

Tucked away in one corner of India with difficult transport links with the mainland and within the State,
the craftspersons of the region suffered from lack of exposure and support. This constraint is
demonstrated by the near defunct situation of the other Craft Council affiliates in the region.

The experience, encouragement and opportunities given by the Crafts Council of India have helped us
tremendously to support the artisans in Assam. The various Kamala exhibitions, the exposure of our
craftspeople to other crafts, the national and international meets and the Kamala Shop in Kolkata have
greatly helped new ideas to flow in and the weaves and crafts of Assam to go out to the rest of the
country. The North East Meet in Delhi, the Hyderabad Natural Dye International Workshop and the
impressive WCC Meets organized by CCI members, have had a lasting impact on our artisans.

Over the years our achievements have been few and our disappointments many. However, we can claim
with pride our contribution in reviving old designs, awakening the natural dye idea and adding value to
our basketry. I recall even ten years ago the mekhla-chadar was not even mentioned outside Assam and
today its a style statement with many. Natural dye stoles and saris in Eri silk have gained recognition
everywhere. Another small credit we are proud of is in the evolution of a few craftsperson
entrepreneurs. Struggling weavers like Anuradha Pegu and Narmohan Das are flourishing now, as are
bamboo artisans like Imran. On the marketing side, some of our people have come out of the clutches of
the middlemen and the government emporiums, to market their own creations directly or through outlets
like the Kolkata Kamala Shop.

Assams artistic vision is mainly focused on weaves and cane and bamboo crafts. The former is gaining
popularity and Eri and Muga silk weaves have travelled far and wide. Designers like Edric Ong have

used Muga in Kuala Lumpur shows. The basketry portfolio is still limited, although we have ventured into
neighbouring Meghalaya.

We have recently started working with the North East Financial Development Corporation. The Crafts
Council of Assam sowed the idea of water hyacinth crafts with experts recommended by CCI from
Bangalore. Today NEDFI has taken this craft in a big way to rural womenfolk. The Corporation is
supporting natural dye workshops conducted by Jagada Rajappa.

DOCUMENTATION OF CRAFTS: A LEGACY FOR POSTERITY

Geetha Rao
Crafts Council of Karnataka was founded in 1967 under Smt. Kamaladevi Chattopadhyays patronage.
Mrs Vimala Rangachar, Honorary Patron and former Chairperson of Crafts Council of Karnataka recalls,
During my conversations with Kamaladevi, when she visited Bangalore, she urged me to begin to
research and document the crafts of Karnataka.

Craft skills received a major impetus with temple building in Karnataka, which continued unceasingly
between the 5th and 15th centuries A.D. Temples as well as palaces and courts became centres of
creative energy, abounding with architects supported by sculptors working in stone, metal and wood.
Painters and artisans working in jewelry, pottery and textiles also enriched temple crafts.

Whilst the documentation of architecture and sculpture of several temples had already been done, the rich
treasure- house of rituals and jewelry had been left untouched. A publication project was undertaken to fulfil this
need said Mrs Rangachar. She and Mr M. V. Narayan Rao, former Regional Director, Office of the Development
Commissioner, Handicrafts and Vice-Chairperson of CCK and the Executive Committee decided to document and
publish a series of books on the crafts connected with the Hindu temples of Karnataka titled Temple Treasures.
Later these volumes were translated into Kannada with a generous grant from the Government of Karnataka during
the Suvarna Karnataka scheme. The three volumes were on Temple Ritual Utensils (Devalayapada Parikaragulu),
Temple Jewelry (Devalaya Abhushanagulu) and Temple Chariots (Devalaya Tathagulu). Choodamani Nandgopal,
art historian, writer Vatsala Iyengar and photographer G. Srinivas Murthy were commissioned to undertake the
task. Mr M. V. Narayan Rao handled the technical aspects of editing the manuscript, processing tenders and so on.
The Department of Religious and Charitable Endowments , Government of Karnataka was very helpful in
facilitating introductions to important temples in Karnataka and permissions for documenting and photographing the
unique objects.Whilst there are about 48,000 temples in Karnataka, about 60 important temples and institutions
were chosen for documentation.

The utensils in the temples (lamps, bells, conch shells, cups and spoons etc) were used for worship in the
temple as prescribed by Agamas (religious scriptures defining all types of worship in temples). Vatsala
Iyengar remembers some of the unique objects documented and photographed by the team. On a visit to
Parakala Mutt, near the Jagan Mohan Palace in Mysore, we saw the vajrathotulu,a golden cradle inlaid with
rubies, emeralds and flat diamonds, an object of breathtaking beauty and craftsmanship

Some temples did not realise the value of artefacts that they owned. We realised this when we visited
the Chamrajnagar Temple, where we were shown an exquisite piece of jewelry a jade bhangara, a
gold ornament that covers the length of a plait. A jeweler, who was accompanying our team, estimated
the cost to be Rs.25 lakhs. The tahsildar who was accompanying us, immediately took away the piece
and deposited it in the treasury of the Pandava Temple.

Royals including the Maharajas of Mysore donated generously to temples, including beautiful pieces of
jewelry.One of the most fabulous pieces of jewelry included in the book on jewelry, is an emerald
necklace, Pache Hara, belonging to Tipu Sultan, the Muslim ruler of Mysore in the 18th Century. The
town of Nanjangud, near Srirangapatnawas famous for the temple of Srikanteshwara, who was believed
to have healing powers. Once, Tipu Sultans elephant was seriously ill.He was taken to this temple and
got miraculously cured,through the grace of Hakim Nanjunda.In thanksgiving Tipu Sultan donated his
emerald necklace to the temple as a votive offering.

Temples placed the Utsava Murthy (processional deity) in the richly decorated ratha, chariot known as
theru in Kannada, that is pulled by devotees around the precincts of the temple. Constructed mainly in
wood, they had beautifully carved gods and goddesses on the surface.

The 100th birth centenary of Smt. Kamaladevi in 2003 2004 gave impetus to a number of activities
including publications. Mr M.V. Narayana Rao brought out an anthology of articles on Kamaladevi
Chattopadhyay called a True Karmayogi, written by persons who had worked with her and knew her
well. An anthology of Kamaladevis contribution to the folk arts of coastal Karnataka was brought out
towards the end of the Birth Centenary year in Kannada.

Anasuya Pavanje, former Secretary of Crafts Council of Karnataka had done a comprehensive Survey and
Documentation (consisting of nine volumes) on the metal crafts of Karnataka, interviewing more than

hundred practising craftspersons. Objects in Sheet Metal work, Bronze casting, Bell Metal casting, Inlay
work, including the famous Bidri Crafts were included. Editor M.V. Narayan Rao worked on condensing
the volumes into a briefer publication, produced with a generous grant from the Infosys Foundation.

Wood has pride of place in Karnataka.The forests of this region provide rich supplies of raw material.
Wood craft of Karnataka written by Indu Parthasarathy documents the use of wood in everyday life,
architecture of heritage buildings and dwellings as well as in the decorative crafts.. Sandalwood,
rosewood, hale wood and other woods are used and fashioned through various techniques of carving,
inlay, turned wood and so on.

Karnataka has some eighty crafts and there is an enormous task ahead in documenting the major crafts
of the region, which will be a valuable resource for the future.

A REVIVAL TALE: THE SANJHI STORY

Purnima Rai
It was at Delhi Crafts Museum that we first chanced upon young Vijay Kumar demonstrating his craft of
Sanjhi paper cutting, almost 25 years ago. Vijay was a bright, eager young boy with what seemed to us
extraordinary skills in his craft. The designs were done mostly on simple white paper and white plastic
sheets, a lot of them being sold as bindi stencils ! We felt that there was a lot that could be done with
this craft. Thus Sanjhi became one of the crafts we worked with for Crafts Council of Indias Souvenir
Prototype Project. Being light, easily workable and with a large repertoire of traditional motifs, we felt that
this craft was eminently suitable for tourist souvenirs.

Inspired by the success of the prototypes, in 1994, Delhi Crafts Council organised an exhibition of paper
products Kagaz for which Vijay and his younger brother Ajay worked on a range of calendars, greeting
cards, book marks and paintings of Shrinathji in bright kite paper, which were framed in double glass.
The success of the exhibition made us realise the enormous potential of this craft.

Many more exhibitions followed, DCC presented Sanjhi collections at the Kamala exhibitions organised
in various cities by CCI. Orders for gifts, wedding invitations from India and abroad were also undertaken
regularly. By this time we had encouraged Vijay and Ajay to work with handmade paper and this
improved the look of their products.

Funded by the Development Commissioner (Handicrafts) DCC also did a documentation of the craft. We
travelled to Mathura and met the artisans in their small shop and also visited the temples where Sanjhi is
actually laid with coloured powders. We were impressed with the gentle ways of this small family of
artisans who seemed to have unshakable spiritual beliefs and a philosophical attitude to life coupled with
impeccable work ethic.

Gradually, with a lot of encouragement from all of us, they started working with many new clients and
products and interior designers. This introduced many new aspects into their work which has benefitted
them immeasurably.

Despite the many trials and tribulations of life, including health problems of Vijay and Ajay, we are happy
that they continue to prosper. The youngest brother Mohan has also become very active in this work. It is
entirely to their credit that they have taken this craft to such heights, and have a huge body of work which
includes a pavilion in Kolkata for Durga Puja ! A film Sanjhi: Traditional Kalaakar has also been made on
them by Devika Gamkhar.

This year, DCC is working on collection of large contemporary works for an exhibition which will be a
tribute to the late Smt. Manju Bharat Ram, our Secretary for many years. It was Manju who had first
brought young Vijay and Ajay to Delhi for a workshop.

Activities

THE CRAFTS COUNCIL OF INDIA

Textile Show (March 14 15): CCIs bi-annual Textile Show featured the best and most exclusive of
handwoven and hand embellished saris yardage and duppatta created by leading designers and master
weavers. It was a celebration of pristine weaves and designer sensitivity which was well received by the
cognoscenti of Chennai.

Inaugural Function of CCIs Golden Jubilee Celebrations (April 3): CCIs 50 Golden years of serving Indian
craft and its maker found an appropriate resonance in the beautifully choreographed ceremony on April 3, Smt
Kamaladevi Chattopadhyays birthday. A Retrospective of CCIs history was evocatively captured in a series of
images accompanied by crisp narrative. Chief Guest, Gopal Krishna Gandhi, bureaucrat, writer and aesthete
gave away the Kamala awards to artisans. Mutham Perumal, Gauriben Ramabhai Bhraman, Abdul Jabbar
Khatri and craft activists and writers Aditi and Ranjan.

Quilts of India Exhibition (June 10 14): The second event of the CCIs year long celebration of its Golden
Jubilee year was a Quilting Exhibition showcasing beautiful handcrafted quilts from West Bengal, Rajasthan,
Gujarat, historian Gita Khandelwals quilt collection. Gita also unveiled her book Godharis of Maharashtra on
the occasion.

Best of Odisha (June 29 July 6): The works of some of the leading master artisans of Odisha were on
view at the Best of Odisha exhibition. Soft stone sculptural pieces and icons, pattachitra art panels,
brilliant dhokraware and the best of Odishas Sambhalpuri ikats, and torans were on display.

Crafts Film Festival (July 26): A superbly conceived Craft Film Festival, not only told brief craft stories within
moving frames but led to much brainstorming on the present and future of handcrafts by a panel of eminent
personalities. Aadhars evocative range of films from its Heritage Film Festival Collection had the audience
spell bound with Taana Bhana and brief films on Mata ni Pachedi, Phad art, Gond art, etc. Part of a film
competition for Gen next was Moving Art Films on Craft. The entrants presented 1 minute film on crafts such
as lac bangles, chikankari textiles, weaving, basketry, kalamkari, etc. It was craft at its moving best and to the
passion for Indian craft by the younger generation.

DELHI CRAFTS COUNCIL

Kamaladevi Puraskar (December 2013): The annual Kamaladevi Scholarship was held. Eight
scholarships were awarded to the talented youngsters chosen from across the country.

The eighteen-month stipend which the young artisans receive through the scheme allows them to
continue their craft alongside their education and motivates them to earn a livelihood through their
traditional skills.

The awardees for the Kamaladevi Puraskar 2014 are Syed Omer, Andhra Pradesh for lac bangles, K. Srinath,
Andhra Pradesh for leather puppetry, G.S. Manjunath, Karnataka for soft stone carving, Jhumur Chitrakar,
West Bengal for scroll painting, Mohammad Mursaleen, Uttar Pradesh for benares

brocade, Raju Jogi, Rajasthan for embroidery, Pralay Kumar Banerjee, West Bengal for clay modeling
and Divya Shashikant Dhalkari, Maharashtra for Paithani sari weaving.

Painted Fables Panchatantra Chitra Exhibition (February 2014): In collaboration with Gulshan Nanda, the
Craft Revival Trust and the India International Center, DCC held the Painted Fables Panchatantra Chitra
Exhibition at the Kamaladevi Block at IIC. Over the previous five months, twelve artists had created 56
paintings in various styles of traditional folk art depicting various stories of the Panchatantra.

Over three hundred school children attended the exhibition and learnt about the various art forms, and
were provided an opportunity to engage with the artworks in a creative manner. To add another
dimension to the event Gurupada Chitrakar performed the traditional form of story-telling of the
Patachitra paintings.

Kairi 2014 : Kairi is the annual summer textiles exhibition held by DCC. The exhibition had a stunning
collection of textiles created by twenty craftsmen clusters from all over the country. Hilal Ansari, Sutrakar
Samman Awardee of 2012 (Excellence in Traditional Weaving Skills Award) showcased a lovely
collection of Maheshwari saris, dupattas and textiles.

EVENTS AT KAMALA

SIND by Ryoko Haraguguchi (February 2014): Ryokos collection of unique contemporary garments was
back again in the store. The collection unifies Indian textiles and Japanese design aesthetic while
incorporating the traditions of weaving and dyeing from both cultures. Ryoko Haraguchi has trained
Indian craftsmen in Japanese techniques and finishes to create her collections.

Green Earth (March 2014) : Green Earth mats and runners are handcrafted by highly skilled and trained
artisans, using sustainable and eco-friendly materials, from West Bengal. Bashobi Tewari who works with
the craftsmen had a sale of Green Earth products which included a fabulous collection of sitalpati and
reed products including floor mats, runners and table mats.

Chikankari Saris (March 2014) : Malavika designed and exhibited an exclusive selection of saris in
Chikankari on Chanderi, Maheshwari, khadi and handloom cottons.

CRAFTS COUNCIL OF KARNATAKA

Crafts Exhibition & Sale (12-18 January 2014): Kuteera the annual exhibition and sale of Crafts was
held at Karnataka Chitrakala Parishath, in which 45 craftspersons participated.

Handloom Satyagraha (11 January 2014) (30 January 2014): Shri Prasanna, Handloom activist invited
CCK to participate in a meeting of handloom activists and garment manufacturers in Bangalore in
support of the Handloom Satyagraha movement. CCK also participated in the Handloom Padayatra
ending in a Hunger Strike in Heggodu village, Shivamogga district on 30 January. They visited the
headquarters of the NGO Charkha, which produce handloom garments run by Mr. Prasanna under the
brand name DESI.

Educate to Sustain (pilot visit 30 January01 February): The possibility of CCK implementing the
Educate to Sustain program in Karnataka in partnership with CCI was explored. A pilot visit was made
by the team to get a first hand experience of the craft pockets in the towns of Sagar and Soraba in
Shivamogga district and Sirsi in Uttar Kannada district, to evaluate the state of the craft of wood carving
and the possibility of implementing the scheme. A meeting was held with artisans in each of these
places, who were in general receptive to the idea. They also visited the Gurukul Crafts Training Centre
started by KSHDC in Sagar town.

Integrated Design and Technical Development Project of artistic leather puppets Chikballapur (30 January
2014) (19 March 2014) : CCK team visited the village of Jeekavandanapalli on 30 March to evaluate the
number of craftspersons who would participate in the scheme. A subsequent visit was made on 19 March.

Public Lecture Series (14 February 2014) : CCK launched their new initiative, PUBLIC LECTURE SERIES Taking craft into Indias future with a panel discussion on Indias Handloom legacy: Does it have a Future ?
Panellists were Sri Prassana, handloom activist, Theatre activist, litterateur and member of Apex Committee
on Integrated Development scheme, Ministry of Textiles, Government of India and Prof. Ashoke Chatterjee,
Member of Working Group on Handloom, Planning Commission, Past President and Hon. Advisor, Crafts
Council of India.

Promotion at Kamalini Crafts Store (19 April 2014) : A promotion on Shibori Japanese art of tie and dye
was held at Kamalini with a talk on the subject by Namrata Shah.

Leather Puppet Festival (3 - 11 May 2014) : CCK participated in the leather puppet festival held between 3 11 May. Manohar Rao and his troupe from Bagepalli, (with whom CCK is working on the Design & Technical
Development Project sponsored by DCH) gave a shadow leather puppet performance, Lanka Dahane (The
burning of Lanka) sponsored by CCK.

Vastra Rang Tarang (11 - 13 June 2014) : An exposition of handloom and khadi, including an exhibition of
quality handlooms and khadi, display of heritage textiles and a seminar on handlooms and khadi was held.

CCKs Digital Hampi Heritage Project : This was a unique project funded and coordinated by the
Department of Science and Technology, Government of India, where technology researchers had
collaborated with culture researchers to produce digital research and documentation along the timeline of the
Vijayanagar Empire in the Hampi region. Crafts Council of Karnataka was one of the 20 prestigious
organisations that had come together, to be partners in this endeavour.

CRAFTS COUNCIL OF TAMIL NADU

Madhubani Painting Workshop (April 16 to 19) : The workshop was held by Mr. Remant Kumar Mishra from
Madhubani. Some of the CCTN members and general public also participated.

Annual Crafts Bazaar, (July 3 - 8) : There were over 100 participants from all over India and this year too the
response was overwhelming.

Product development at Anaikkatti tribal school : Some of CCTN members have been working with the
Anaikkatti tribals. CCTN hopes that the products would be ready next year.

Srishti 2013, (September 19 - 21) : The annual Textiles, Jewellery and Artifacts show was at Ramakrishna
Kalyana Mandapam, which Coimbatorians look forward too.

Craft at childrens orphanage Crochet workshop : From September CCTN started teaching crochet for the
inmates of Seva nilayam a home for orphaned and single parent girls.

Craft Classes (February 20 - 28) : Madhubani and Papier mache classes were conducted for students of
various schools

CHAPTER-5
ANALYSIS AND INTEPRITATION OF DATA
KARNATAKA

CHAPTER-6
FINDINGS, SUGGESTIONS AND CONCUSIONS
6.1. Suggestions or Developmental of Strategies:
The firms operating in rural markets have to perceive and weigh the opportunities as well threats that exist in
this highly heterogeneous and unpredictable market. The large number of geographically dispersed villages
presents a major challenge to the marketer in reaching to rural consumer and this requires exploring
innovative ways to reach products and services. Occupation and the income stream have major implications
for segmentation and targeting rural marketing effort. In addition to offering appropriate price and package
size, the channels to deliver the price and products are influenced by both occupation and income. The
majority of consumers with limited income suggest a large market for essential product and a value for money
propositions. The marketers need to examine the potential of rural market for a separate market offerings and
developing the strategies for marketing mix in rural markets on the basis of three important mix:- Product,
Pricing, distribution, and promotional strategies:
1) For evolving product strategies, the marketers should think in terms of low unit price and low volume
packings which convey a perception of sturdiness and utility in the minds of rural consumers. Whenever
necessary, redesigning of the product can also be thought of depending on the customs, traditions, taboos and
habits, of rural customers. In addition, a brand name or logo or symbol, which conveys the purpose, utility and
quality of the product, is essential for the rural customer to identify the product with. Marketers should
understand the psyche and needs of the rural customers and then produce accordingly.
2) Pricing strategies are closely linked to the product strategies. The product packaging and presentation also
offer scope for keeping the price low to suit the rural purchasing power. The marketers aim to reduce the value
of the product to an affordable level, so that a larger segment of the population can purchase it, thus
expanding the market. This is the most common strategies widely adopted by the marketers to enter into the
rural market.
3) For formulation of distribution strategies in rural areas, it is necessary to keep in mind; the characteristics
of the product, consumable and non-consumable, and life cycle and other factors relating to distribution.

Marketers should examine carefully the market potential of different villages and target the villages that can
be served in a financially viable manner through an organized distribution effort.
4) The promotional measure or strategies chosen should be cost effective, while consumable products may
warrant the use of mass media since the target consumers are sizable, durable products will require personal
selling efforts because of smaller size of target. The fewer rural population has access to a vernacular
newspaper and size of rural population is illiterate and put up the limitation on print media. The audio visuals
must be planned by the marketers for promotional purposes. The traditional forms of promotional measure
should be used in promotional strategies.

6.3. Conclusions
Indian Rural Market play a pivotal role as it provides great opportunities to the corporations to stretch
their reach to nearly seventy percent of population. Rural market also benefits the rural economy by providing
infrastructure facilities, uplifting the standard, and quality of life of the people resides in rural area. Though the
rural market has become a favourite destination for every marketers but its important to realize that it has lot of
challenges and risk, therefore corporations should assess the obstructions as vigilantly as possible. A thorough
understanding of rural markets and systematic move towards are necessary to penetrate rural market. In order to
develop marketing strategies and action plans, the corporations need to taken into account the complex factors
that influence the rural consumers buying behaviour. The rural market is developed by rising purchasing power,
changing consumption pattern, increased access to information and communication technology, improving
infrastructure and increased government initiatives to boost the rural economy. The marketers tune to their
strategies in accordance to the rural consumer in the coming years.
In spite of all complexities involved in the rural marketing, the rural scene of rural environment is
changing steadily in India. The biggest challenge today is to develop a scalable model of influencing the rural
customer mind over a large period of time and keep it going. Traditional urban marketing strategies will have to
be localized as per the demands of the rural markets. It has to reach out to rural consumers and relate to them at
an appropriate level, so that it can bring about the desired behavioural change. Government support is necessary
for the development of rural market in India to face the emerging issues and challenges in the core areas like;
transportation, communication, roads, and credit institutions, crop insurance for better utilization of land and
water management. The future no doubt lies in the rural market. In conclusion, the rural markets are enticing and
marketing to rural consumers is exciting. However, a clear understanding or the rural consumers and their current
and future expectations are the major part of strategies to tap the rural market nowadays.

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