Chinook wind

Posted on July 6, 2008 by Rashid Faridi

Chinook winds, often just called chinooks, is now normally a reference to foehn winds in the interior West of North America, where the Canadian Prairies and Great Plains meet various mountain ranges, although the original usage is in reference to wet, warm coastal winds in the Pacific Northwest.

Chinook winds are so named because they come from the country of the Chinook Native Americans: the lower Columbia River, west of the Rocky Mountains. The term originated in the local argot of the fur trade, which spread it to the prairies.

A popular (but entirely false) myth is that Chinook means “snow eater”, as a strong Chinook can make snow one foot deep almost vanish in one day. The snow partly melts and partly evaporates in the dry wind. Chinook winds have been observed to raise winter temperature, often from below −20°C (−4°F) to as high as 10°C to 20°C (50°F to 68°F) for a few hours or days, then temperatures plummet to their base levels. The greatest recorded temperature change in 24 hours was caused by Chinook winds on January 15, 1972, in Loma, Montana; the temperature rose from -48°C (-56°F) to 9°C (49°F).

The ch digraph in Chinook is pronounced as in the word “church” in some regions of the Pacific Coast, but as in French (i.e., shinook) in other regions of the Pacific Coast (e.g. Seattle) and on the prairies. This is because the French-speaking voyageurs of the fur companies brought the term from the mountains.
Chinook arch
One of the most striking features of the chinook is the chinook arch, which is a band of stationary stratus clouds caused by air rippling over the mountains due to orographic lifting. To those unfamiliar with the chinook, the chinook arch may look like a threatening storm cloud at times. However, they rarely produce rain or snow. They can also create stunning sunrises and sunsets.

The stunning colors seen in the chinook arch are quite common. Typically the colors will change throughout the day, starting with yellow, orange, red and pink shades in the morning as the sun comes up, gray shades in the mid day changing to pink/red colors, and then orange/yellow hues just before the sun sets.

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Blizzard

Posted on July 4, 2008 by Rashid Faridi

What is a blizzard?
Blizzards are severe winter storms that pack a combination of blowing snow and wind resulting in very low visibilities. While heavy snowfalls and severe cold often accompany blizzards, they are not required. Sometimes strong winds pick up snow that has already fallen, creating a blizzard. Officially, the National Weather Service defines a blizzard as large amounts of falling OR blowing snow with winds in excess of 35 mph and visibilities of less than 1/4 of a mile for an extended period of time (greater than 3 hours). When these conditions are expected, the National Weather Service may issue a “Blizzard Warning”. When a less severe, but still dangerous, winter storm is expected a “Winter storm Watch” or “Winter storm Warning” may be issued. A “Winter storm Watch” is issued in advance and means that there is the possibility of a winter storm affecting your area. Keep alert and stay tuned to TV, radio, and other sources of weather information. A “Winter storm Warning” means a winter storm is imminent or already occurring.
What makes blizzards dangerous?
Blizzards can create a variety of dangerous conditions. Traveling by automobile can become difficult or even impossible due to “whiteout” conditions and drifting snow. If you must drive in a blizzard, be prepared! Make sure your automobile is properly equipped and that you have emergency supplies in case you become stranded or lost.

The strong winds and cold temperatures accompanying blizzards can combine to create another danger. The wind chill factor is the amount of cooling one “feels” due to the combination of wind and temperature. For instance, a strong wind combined with a temperature of just below freezing can have the same effect as a still air temperature about 35 degrees colder. A wind chill chart may be used to estimate the wind chill factor.
Exposure to low wind chill values can result in frostbite or hypothermia. Frostbite is a severe reaction to cold exposure that can permanently damage its victims. A loss of feeling and a white or pale appearance in fingers, toes, or nose and ear lobes are symptoms of frostbite. Hypothermia is a condition brought on when the body temperature drops dangerously low. Symptoms or hypothermia include uncontrollable shivering, slow speech, memory lapses, frequent stumbling, drowsiness, and exhaustion. Both hypothermia and frostbite require immediate medical assistance! However, low wind chill values shouldn’t keep you from going outside, but encourage you be informed and dress properly.

Blizzards also can cause a variety of other problems. Power outages can occur due to strong winds and heavy snow. Pipes can freeze and regular fuel sources may be cut off.

Etymology

The Word ‘Blizzard’ was first used in 1870 during a severe snowstorm in Iowa and Minnesota, by an Estherville, Iowa newspaper. The word has its origins in boxing, referring to a volley of punches in Boxing. The word was first used by the USA signal corps weather service in 1876.

Whiteouts

An extreme form of blizzard is a whiteout, when downdrafts coupled with snowfall become so severe that it is impossible to distinguish the ground from the air. People caught in a whiteout can quickly become disoriented, losing their sense of direction. This poses an extreme risk to the aviation community when flying at the altitude of the storm or navigating an airport, severe ice accretion on the wings may also result.
Notable blizzards

he Great Blizzard of 1888 paralyzed the Northeastern United States for several days. In that blizzard, 400 people were killed, 200 ships were sunk, and snowdrifts towered 15 to 50 feet high. Earlier that year, the Great Plains states were struck by the Schoolhouse Blizzard that left children trapped in schoolhouses and killed 235 people.

The Armistice Day Blizzard in 1940 caught many people off guard with its rapid and extreme temperature change. It was 60 °F in the morning, but by noon, it was snowing heavily. Some of those caught unprepared died by freezing to death in the snow and some while trapped in their cars. Altogether, 154 people died in the Armistice Day Blizzard. Unpredictable storms such as this one can come without much warning, causing damage and destruction to humans and infrastructure.

One hundred five years to the day (March 12) after the Great Blizzard of 1888, a massive blizzard, nicknamed the Storm of the Century, hit the U.S in 1993. It dropped snow over 26 states and reached as far north as Canada and as far south as Mexico. In many southern U.S. areas, such as parts of Alabama, more snow fell in this storm than ever fell in an entire winter. Highways and airports were closed across the U.S. As a wider effect, the storm spawned 15 tornadoes in Florida. When the storm was over, it affected at least half of the U.S. population; 270 people died and 48 were reported missing at sea.
Geography

Even though some areas are more likely to experience blizzards than others, it is possible for a blizzard to occur in any location where there is snow and high winds. In North America, blizzards are particularly common to the extreme portions of the Northeastern United States, the Northern Great Plains in the United States, Atlantic Canada, and the Canadian Prairie Provinces. Blizzard conditions also occur frequently in the mountain ranges in western North America, however since these regions are sparsely populated they are often not reported.

Links:http://www.ussartf.org/blizzards.htm

http://en.wikipedia.org/wiki/Blizzard

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Naga Tribe

Posted on July 3, 2008 by Rashid Faridi

The word Naga has evolved from the word Nagna, which means naked. It is so because the Nagas are known by the paucity of their clothes. Some also say that the word Naga originated from Naga meaning Snake or king of snakes. Mythlogically, princess Ulupi was a Naga Kanya, that is daughter of the king of snakes. Ulupi`s residence is generally identified in the southwest of Nagaland. Since this area was under the Naga raj, the people are known as Naga.

History of Naga tribe:
Originally, the Nagas were not known by the names of the tribes as they are known now, but by the name of a group of villages. The Naga tribes were linked with the tribes in Assam and Myanmar. After the 1816 invasion the area along with Assam came under the rule of Myanmar. But then from 1826 onwards the British East India Company started to rule over India and by 1892 all of modern Nagaland except Tuensang came under the direct rule of the Bristish. The Christian missionaries played an important part in transforming Nagaland. Many Naga tribes embraced Christianity, in particular the Baptist faith. 

The Nagas belong to the Indo-Mongoloid family. The fourteen major Naga tribes are the Angami, Ao, Chakhesang, Chang, Khemungan, Konyak, Lotha, Phom, Pochury, Rengma, Sangtam, Sema, Yimchunger and Zeliang. The Chakhesangs were earlier known as Eastern Angamis and are a combination of the Chakri, Khezha and Sangtam sub-tribes. Each tribe has its own specific language and culture. There is no caste system among the Nagas or anyone of the non-Naga tribes. But each of the Naga tribes is divided into several or as many as twenty clans. Clans are mainly based on forefathers or such other things by which one group of people is differentiated from others. The bigger the tribe, the more is the number of clans. The Naga`s have different stories about their origin. The Angamis, Semas, Rengams and the Lotha`s subscribe to the Kheza-Kenoma legend. It is said that the village had a large stone slab having magical properties. Paddy spread on it to be dried doubled in quantity by evening. The three sons of the couple who owned the stone used it by rotation. One day there was a quarrel between the sons as to whose turn it was. The couple, fearing bloodshed, set fire to the stone, which as a result cracked. It is believed that the spirit in the stone went to heaven and the stone lost its miraculous properties. The three sons thereafter left Kheza-Kenoma, went in different directions and became the forefathers of the Angami, Sema and the Lotha tribes. According to another legend, to which the western Angamis subscribe, the first man evolved from a lake called Themiakelku zie near Khonoma. The Rengmas believe that until recently they and Lothas formed one tribe. The Aos and the Phoms trace their origin to the Lungterok (six stones) on the Chongliemdi hill.

The Nagas are hardworking, sturdy, with a high standard of integrity and a strong sense of self respect. The Angamis are politically the most conscious group. The Zeliang and Pochury tribes in Kohima district are comparatively simple and unsophisticated. The Tuensang tribes are un-spoilt children of nature. A striking characteristic of the Naga tribes is their hospitality and cheerfulness. To be greeted with a smiling face while traveling on the roads is a common experience.

Except the Tenyidie language, which is almost a common language for the Nagas, they speak 60 different dialects belonging to the Sino-Tibetan family of languages. Small segments of the population converse in Assamese, while English, the official state language is widely spoken.

Art and Craft of Naga Tribe:
Nagas start life ” in a cradle of bamboo and ends in a coffin of bamboo”.

The Nagas are expert basket makers. Basketry among the Nagas is highly developed. However, the craft is restricted to men. All Naga men know how to weave mats of split bamboo, which is the chief material besides wood for constructing walls and floors of houses. Very important is the production of finely woven mats for drying paddy. They also prepare different kinds of armchairs, sofas, tables and cradles for babies. Apart from baskets, the Nagas make mats, shields and different kinds of hats from bamboo. They make attractive chungas or drinking cups; mugs made of bamboo with pokerwork. They are sometimes designed with painted stylized floral patterns or with human figures done in relief, greatly enhancing the shape and the texture of the articles.

Music and Bamboo:
The Naga flute is one of the simplest instruments made of thin bamboo. It produces beautiful sound with different tunes. Only a special quality of bamboo `ani` can be used to make such bamboo flute.

Cane is utilized for craftwork. All tribes make picturesque cane crafts comprising bowls mugs and containers with multi-colored engravings on them. Other varieties such as fillets as part of ornamentation have elaborately worked out design. Cane helmets and hat frames are many. Among the Nagas, a cane-rain proof hat is also made. Men of some tribes weave very attractive neckbands, armlets and leggings from fine strips of cane dyed red and stems of the yellow orchid in combination with cowries. Mats woven of cane strings with fine texture have decorative value.

Naga Costumes:
The Nagas are versatile artisans. The type of body cloth worn by men and women differs from one Naga group to another. The design and color, which varies not only between the tribes but also sometimes between clans of the same tribe and between different villages, records the wearer`s position in society.

Spinning, dyeing and weaving is performed by women and every Naga woman is supposed to weave the cloths of her family. Only the Lothas, Aos and Rengmas practice paintings on a few clothes. The Ao art of painting resembles that of the Rengmas although the conventional pattern is different. Aos paint the white band of their famous warrior shawl, which can be worn only by one who had taken heads in war or who has performed feasts of merit. The figure of elephant, tiger, cock, dao spear and human heads are painted with black on the white median band. The color is prepared from the sap of a tree, which is mixed with very strong rice beer and the ash of its own leaves. Sometimes, the ash of bamboo leaves is used in place of Tangko leaves.

The Naga designs vary from a formal arrangement of lines to elaborate patterns of diamonds and lozenge shape. Simple straight lines, stripes, squares and bands, varying in width, color and arrangement are the most traditional design and motifs.

The Naga shawls are very famous. They come in bright colors and various patterns. The decorative warrior shawl Tsungkotepsu is one of the most characteristic cloths of the Aos. Rongsu shawl is one of the most decorative Ao cloth and the most difficult to earn the right to wearing it, for it can be worn only by a man whose grandfather and father have both done the mithun sacrifice feast and who has done it himself. The other shawls consist of Tiongkong su, Tabensa su, Lungkhum subang, Keyi su, and Bangmerem su.

The Ao women`s skirt, Azu jangnup su mostly of red and black stripes with little yellow in the black stripes. Ngami su or fish tail skirt. Yongzujangau or cucumber seed skirt is woven in red on a black background.

There are several varieties of cloths worn by the Angamis, the predominant pattern with white with red and black bands called Loramhoushu and black with red and yellow bands called lohe. The Angamis have only one cloth distinctive of social status namely phichu-pfe worn by the priest. Another kind of cheap shawl used by men and women for rough wear is a black shawl called ratapfe. The ordinary dress of Angami women consists of a petticoat called neikhro, a sleeve less bodice called vatchi, a white skirt called pfemhou.

The Yimchunger Nagas have a great variety of shawls. One of the most attractive shawls is called the rongkhim, which can be worn only by a warrior of great renown. The red colour in the shawl symbolizes the blood of the enemy. If any other man, who is not a warrior, wears this cloth he is believed to die of leprosy. Kechinger Ronfkhim is also a warrior shawl, but in order of merit, it denotes second-rate honor.

Among Rengma Naga Alungtsu is a cloth for well-to-do men. It is worn by men who have not yet offered a great feast of merit marked by setting up of monoliths. Teri Phiketsu is another Rengma shawl for which the performance of head hunting ceremony is essential. Ordinary shawl of the Lotha is known as Sutam, a white cloth with broad dark blue horizontal stripes, which is worn by boys and men who have performed no social gennas.

For ceremonial attire Rongmei women have introduced intricate designs of many variations of line and colors, particularly for their skirts, belts and men`s sashes used for dancing in which they excel among other Naga tribes. The most popular dancing skirt is black with a wide, elaborately embroidered red border and three white median bands with a thin red line in the center.

Pottery:
Naga tribal women have their own unique method of making pottery with hands. Usually the techniques vary according to the tribes and the geographical areas they inhabit. The most peculiar feature of Naga pottery is that the designs and motifs have been inspired by the designs of the textiles.

Ornaments:
Traditionally both sexes enjoy wearing colorful ornaments. Naga warriors wear miniature trophy masks as a pendant in a necklace. They are symbolic of their bravery as headhunters. Broken tumblers of thick glass were turned into ear ornaments and colourful glass rade beads were strung on cords of local fibres fastened by coins. The different coloured beads in indigo, orange and purple blend well with other ornamenent and gives it a typically Indian flavour.

Naga bracelets and bangles are exquisite. Sawed from the wide end of tusk, then shaped and stained to bring out the superb grain of the ivory and rubbed for lifetimes against wearers skin until the inner edges took on a jewel like transparency. Shells are inseperable part of Naga culture and they have used them to make different ornaments.

Head Hunting

Reasons for head-hunting are mainly 3 according to the anthropologists and research books.

1) Retaliation
When one of the family members or age-group fellow got disgraced, it is regarded as a fair motivation for the whole group members to go for hunt. For example, if a girl became pregnant after joining the bachelor party (all night gathering at the festival for single boys and girls looking for a partner) and name a boy as her baby’s father, he cannot deny, or he will become a target of head-hunt by girl’s tribe and family. The only other options; either admit “yes it is me” or give her enough presents for compensation.

2) Dedication for God
Same reason as another Myanmar head-hunting tribe Wa has. Naga used to hung heads, arms and legs as a token of gift to the God and wish for therich harvest. In the book “RACES OF BURMA” originally written in 1933 and re-printed in 1997, following stories are shown;

Naga people spread the blood of hunted men around the rice field. Young child was preferred and bought for such sacrifice. Mr. Grant Brown also described in his book “BURMA RESERCH SOCIETY’S JOURNAL” June, 1911 issue that arms and legs were cut apart in the most horrifying way because they believed longer and deeper the pain and horror was, greater the God’ return would be.

Naga people live in the between Hukawang valley and Assam, India had a custom of sacrificing boy or girl slaves for the better autumn harvest.

Victims were kidnapped from the foot of the mountain and killed in variety of ways, some by a spear or cut by the neck. Victims were usually given some medicine. Separated parts of bodies were shown to the public in the village. There is no evidence of man-eating habit.

3) Personal Glory
If successfully hunt a head of rival village warrior, he would be regarded as a real macho.

But sometimes head-hunting occurred for very unreasonable purpose. I heard a story from a grandson of a village chief. 50 years ago, in the village of Layshi, people were fighting against the Indian border village 10km far. One day at lunch time, Naga village chief in Layshi were not feeling good and ate only little. One of his warriors asked what was wrong. Chief said “I feel bad because you my warriors haven’t succeeded to hunt our enemy’s heads”. So the warrior rushed to the border village and hunted 4 heads, regardless whether female or children and served them at dinner, which pleased the chief very much that he ate a lot this time.

Tribes In India

Links:http://www.indianetzone.com/2/the_naga_tribes.htm

Nagaland

http://www.myanmar-explore.com/eng/destinations/naga/index.html

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Gonds of India

Posted on July 2, 2008 by Rashid Faridi

One of my readers asked about Gond Housing. They live in beautiful houses. Here are some more details about Gonds.

PRONUNCIATION: gAHNds

ALTERNATE NAMES: Koi; Koitur

LOCATION: India

POPULATION: Over 9 million

LANGUAGE: Gondi

RELIGION: Cult of the Persa Pen (clan deities); ancestor spirit worship
INTRODUCTION

The Gonds are among the largest tribal groups in South Asia and perhaps the world. The term Gond refers to tribal peoples who live all over India’s Deccan Peninsula. Most describe themselves as Gonds (hill people) or as Koi or Koitur.

Scholars believe Gonds settled in Gondwana, now known as eastern Madhya Pradesh, between the ninth and thirteenth centuries AD. Muslim writers describe a rise of Gond states after the fourteenth century. Gond dynasties ruled in four kingdoms (Garha-Mandla, Deogarh, Chanda, and Kherla) in central India between the sixteenth and mid-eighteenth centuries.

Maratha power swept into Gond land in the 1740s. They overthrew Gond rajas (princes) and seized most of their territory. Some Gond zamindaris (estates) survived until recently. However, Gonds are similar to many tribal groups today in that they face severe economic hardships. Although some Gond groups own a great deal of land, others are classified as Scheduled Tribes, which means they need special social and economic help.
LOCATION

Gonds live all over central India, and in the states of Maharashtra and Orissa. As “hill people,” they traditionally have been associated with hills and uplands in the Deccan Peninsula. Many Gonds live around the Satpura Hills, Maikala Range and Son-Deogarh uplands, and on the Bastar plateau. Many Gond tribes also live in the Garhjat Hills of northern Orissa. The upland areas generally lie between 2,000 to 3,000 feet (600 to 900 meters), with isolated peaks occasionally exceeding approximately 4,000 feet (1,200 meters). The region is drained by the head-waters of many of India’s major rivers (such as the Narmada, Tapti, Son, Mahanadi, and Godavari). Forest cover is dense in places, and communications are generally difficult. February sees the start of the hot season, with temperatures rising to over 40° C (104° F) in early June. The summer brings the monsoon rains, with precipitation amounts varying from 47 inches (120 centimeters) to over 63 inches (160 centimeters) in the more southeasterly locations. Late September marks the return of the cool, dry weather of winter.
LANGUAGE

Gondi belongs to the Dravidian family of languages and is related to Tamil and Kannada. The language offers a cultural connection between the many Gond groups. Many Gonds also speak Hindi, Marathi, or Telegu.
FOLKLORE

Hereditary bards and professional storytellers called Pardhans tell stories about Gond legends and myths. This makes for a rich oral tradition. In these stories, it is said that when Gond gods were born, their mother abandoned them. The goddess Parvati rescued them, but her consort Sri Shambhu Mahadeo (Shiva) kept them captive in a cave. Pahandi Kapar Lingal, a Gond hero, who received help from the goddess Jangu Bai, rescued them from the cave. They came out of the cave in four groups, thus laying the foundations of the basic fourfold division of Gond society. Lingal also is responsible for creating a Gond kinship system and establishing a group of great Gond gods.
RELIGION

Persa Pen is the most distinctive feature of Gond religion. Like many other tribes, Gonds worship a high god known as Baradeo, whose alternate names are Bhagavan, Sri Shambu Mahadeo, and Persa Pen. Baradeo oversees activities of lesser gods. He is respected but he does not receive fervent devotion, which is shown only to clan deities. Each Gond clan has its Persa Pen, who protects all clan members. The Persa Pen is essentially good but can be dangerous and violent. Many Gonds believe that when a Pardhan (bard) plays his fiddle, the deity’s fierce powers can be controlled.

Each village has its Village-Guardian and Village-Mother who are worshipped when villagers celebrate regular festivities. Gonds also worship family and household gods, gods of the field, and gods of cattle. Deities such as Shitala Mata, goddess of smallpox, help ward off disease. Spirits are also believed to inhabit hills, rivers, lakes and trees.

Village priests (devari), perform sacrifices and rituals for village festivals. The head of a household typically carries out family ceremonies. Clan priests (katora) tend the shrine and ritual objects of the clan’s Persa Pen. These priests also guard the sacred spear point and organize annual festivals.

Most aspects of Gond life, from the greatest festivals to the building of a new cattle shed, are accompanied by sacrifice. Certain deities, especially female ones, demand chickens, goats, and sometimes male buffaloes. Every nine or twelve years, Gonds sacrifice a pig to the god Narayan Deo in an important ceremony known as the Laru Kaj (Pig’s Wedding). Other rituals also involve offerings of fruits, coconuts, flowers, colored powder, and strings.

Gonds believe evil spirits and the gods’ displeasure cause most diseases and misfortunes. They ask soothsayers and diviners to find out the cause of problems and to suggest remedies. Sometimes, magicians and shamans (healers) can provide this advice. Magicians use special formulas to control the actions of a deity or spirit that is causing a particular affliction. Shamans fall into a trance and give voice to the demands of an offended god or spirit.
6 • MAJOR HOLIDAYS

Many Gond festivals are connected to agriculture. Pola, a cattle festival, and Nagpanchami, the snake festival, are very popular.

Dasahara is an important Gond holiday. A Gond custom is stick dancing undertaken by young people. Bands of young people travel from village to village, dancing and singing. The dancing is a religious duty. It is also an occasion for fun.
RITES OF PASSAGE

Gonds protect pregnant women against spells and evil influences, and perform several rituals after a baby is born. A mother’s brother generally names a baby boy, while the father’s sister names a girl. Children grow up as part of a family, clan, and phratry (one of the four main divisions of Gond society), and gradually learn the ways of their people. Both boys and girls help guard family crops from birds and monkeys. Males undergo a ritual shaving of the beard, mustache, and eyebrows as a sign of adulthood. Girls are considered full-grown at their first menstruation.

Gonds cremate or bury their dead. Children, unmarried persons, and individuals dying an inauspicious death (for instance, in an epidemic) are buried without much ceremony. Gonds believe humans have a life force and a spirit. On death, the life force is reincarnated into another earthly existence, but the spirit remains in the other world. Gonds perform death rituals to help the spirit move into the other world and to ease its acceptance by other clan spirits. This rite, known as karun, must be done to fulfill an obligation to the deceased. Memorial pillars honor the dead. Gonds believe ancestral spirits watch over the living, punish offenders, and guard Gond communities.
RELATIONSHIPS

Gonds welcome visitors with dried tobacco leaves, fruits, or other small gifts. Many villages have guest huts.
LIVING CONDITIONS

Each Gond village has a headman (known by local names such as mukhia, mahji, or patel) and a village council (panchayat) chosen by the villagers. The council consists of the headman, priest, village watchman, and four or five elders. It helps keep the village running smoothly and upholds Gond customs. Villages also have service castes such as Ahir (cowherds), Agaria (blacksmiths), Dhulia (drummers), and Pardhan (bards and singers).

A typical Gond village has several hamlets. Each consists of homesteads that house extended families. Houses are usually built of mud and thatch. They consist of a living room, kitchen, veranda, a special room for women to use while menstruating, and a shrine for clan gods.

Gond houses contain cots and a few wooden stools; mats are used for sitting and sleeping.
FAMILY LIFE

Gond society is divided into four groups known as phratries or sagas in Gondi. Each saga traces its descent to one of the four groups of gods who emerged from the cave after their release by the hero Lingal. The saga is divided into several clans (pari). A clan consists of a group of people who believe they share a common ancestor. Generally, it is good to marry outside the clan.

Kinship and marriage customs among Gonds reflect broader regional patterns. The norm is cross-cousin marriage (for example, marrying one’s mother’s brother’s daughter), which is typical in southern India. Gond groups that have been influenced by northern peoples such as Marathas, however, follow northern customs in determining marriage partners. Similarly, northern Gonds allow widows to remarry a brother of the deceased husband.

Gonds typically choose their marriage mates, and a tribal council approves the matches. The father of a groom pays a bride price. Gond weddings include many significant ceremonies. The main part of the wedding occurs when the bride and groom walk seven times around a wedding post. Newlyweds live with the groom’s family until it is possible for them to move into a house of their own.

Sometimes, Gond matches are made when a groom and bride elope. These marriages must be approved later by relatives and the village council. The council also can approve divorces.
CLOTHING

Gond men typically wear the dhoti, or loincloth. The dhoti is a long piece of white cotton cloth wrapped around the waist and then drawn between the legs and tucked into the waist. Women wear a cotton sari (a length of fabric wrapped around the waist, with one end thrown over the right shoulder) and choli (tight-fitting, cropped blouse).
FOOD

The staples of the Gond diet are two millets known as kodo and kutki. These are either boiled to a broth or cooked to a dry cereal. Broth is preferred for the first two meals of the day and the dry cereal is eaten at night, often with vegetables. Vegetables are either grown in gardens or collected from forests along with roots and tubers. Honey is also gathered from forests.

Rice is a luxury item that Gonds enjoy during feasts and festivals. Most Gonds like meat. Animals sacrificed at ceremonies are eagerly consumed, and animals hunted in the forest supplement the diet. Gonds must abstain from the flesh of animals that are their clan totems.

Gonds grow tobacco for smoking and for celebrations make liquor from the mahua tree.
13 • EDUCATION

Literacy (percentage of the population who can read and write) among Gonds varies from just over 25 percent in Maharashtra to less than 15 percent in Madhya Pradesh. Among females in Madhya Pradesh, it drops to about 4 percent. Few children attend school regularly, and girls rarely continue past primary school.
CULTURAL HERITAGE

Gonds celebrate most festive occasions with song and dance. In some instances, such as with the Dandari dancers, dances retell events from Gond mythology. At other times, dances are performed simply for fun. Dhulia are a professional musician caste and Pardhans (bards) preserve legends, myths, and history, passing these traditions on from generation to generation. Gonds also enjoy assembling on full-moon nights to sing and dance. Cockfighting is a favorite pastime.

Both men and women enjoy wearing heavy silver ornaments. Women also like to wear colored glass bangles and marriage necklaces made of small black beads. They often tattoo their bodies.
EMPLOYMENT

Gonds today are mainly farmers. Although some Gond communities have risen to the status of landowners, many are landless laborers.
SPORTS

No sporting activities are associated with traditional Gond society.
RECREATION

Gonds enjoy singing and dancing. Some also enjoy cock-fighting (battle between two roosters, with spectators placing bets on the outcome).
CRAFTS AND HOBBIES

Gonds have a rich arts tradition that includes pottery, basket making, body tattooing, and floor painting. They paint designs in red and black on the walls of their houses. These drawings often celebrate festivals and depict animals, birds, human figures, hunting, and dancing. Gonds make musical instruments. They carve memorial pillars in wood and stone for their dead. They often decorate houses with carved doors and panels.
SOCIAL PROBLEMS

Gonds face problems typical of tribal peoples throughout South Asia and much of the world. They suffer exploitation and discrimination, and often are forced to live on less productive lands in remote areas. They are experiencing increasing pressure on their land, a rise in the number of landless laborers, and high levels of poverty. Lack of education and low levels of literacy further reduce economic opportunity.
source

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