FOREWORD
T his photo hand book gives an illustrative short account of the Binjhia or Binjhoa - a little known tribe of
Odisha. Spread over the states of Bihar, Odisha, West Bengal and Madhya Pradesh, they identify themselves
as 'Vindhyaniwasi' or 'Bindhyabasini Khyatriya'. They say that their original homeland was Kolangiri in the
Vindhya Valley in the former Central Provinces from which they had gradually migrated to Chhotanagpr of
Jharkhand and Chhatisgarh and Keonjhar, Sundergarh and Barasobmar estate of Bargarh districts of Odisha. They
were called as 'Binjhia' in Chhotnagpur and 'Binjhawars' in Chhatisgarh. According to their popular myth they had
close association with Lord Ram. In Odisha, they are mostly found in Sundergarh district and sparsely distributed
in the adjoining areas. They do not have a language of their own and speak a dialect that is a crude mixture of Odia
and Hindi.
The Binjhia are non-vegetarians and agriculture is the mainstay of their economy. They do not eat beef and pork
but consume alcoholic drinks including the handia (rice beer). Since most of them are either landless or marginal
farmers, they supplement their livelihood by animal husbandry, seasonal forest collections and wage earning in
agricultural, construction, industrial and mining sectors. They prepare umbrella from the siali leaf and broom stick
from berna grass and sell these in the market for cash.
The Binjhia is an endogamous community who are divided into several exogamous gotras (clans) ranked in a
hierarchical order. In the local social hierarchy, the Binjhias claim themselves superior to other tribes and claim the
status of a clean caste equal to the Rajputs.
Like other tribes of north and west Odisha, they profess the Sarna religion, worship their tribal deities seated in the
village sacred groove (sarna). They observe the festivals like Sarna Puja, Bhai Jiuntia, Pua Jiuntia, Karma, Sarhul,
Janisikar etc. with pomp and ceremony. Their traditional community leaders and council is still effective to handle
their customary affairs. Development interventions by the government and non-government agencies in their
areas have certainly brought noticeable changes in their life style providing them an opportunity to integrate
themselves in the national main stream.
This graphic documentation on the life style of Binjhia tribe is a part of the “Series on Tribes of Odisha” published by
SCSTRTI, Bhubaneswar. Prof. (Dr) A. B. Ota, Director and Smt. A. Mall, Deputy Director of SCSTRTI have taken all the
pains and every care in conceptualizing and compiling this multi-coloured booklet. I would like to thank them
both for their earnest efforts. I must extend my special thanks to Shri S.C. Mohanty, O.S.D. (Research) for his
engrossed involvement in the appraisal and editing of the handbook by addition of relevant data. Lastly due
credit must go to the labours of all others who have contributed even a little for this successful enterprise. I hope
this book would be of enormous help as a ready reference for the tribal lovers and the tribal researchers alike.
Commissioner-cum-Secretary
ST & SC Development Department
Government of Odisha
BINJHIA
A.B. Ota
A. Mall
Scheduled Castes and Scheduled Tribes Research and Training Institute (SCSTRTI)
C.R.P. Square, Bhubaneswar -751003
2015
4 BINJHIA
IDENTITY
T he Binjhia / Binjhoa, is a
numerically small Scheduled
Tribe of Odisha. They identify
themselves as Vindhyaniwasi or
Bindhyabasini Khyatriya. They are
spread over the states of Bihar, Odisha,
West Bengal and Madhya Pradesh.
This tribe is mainly concentrated in the
districts of Ranchi and Gumla of
Jharkhand State.
BINJHIA 5
They believe that their original homeland is neighbours. They are also known as 'Binjhawars' in
Kolangiri located in the Vindhya Valley in the some areas, particularly Chhatishgarh area. Their
former Central Provinces (now divided as Madhya popular myth tells that they are one of the
Pradesh and Chhatishgarh States) from which they important communities, which had close
had gradually moved eastwards to Chhotanagpur, association with Lord Ram. In Odisha, they are
Keonjhar, Sundergarh and Barasobmar estate of mostly found in Sundergarh district and sparsely
Bargarh districts. But after settling down at distributed in the adjoining areas. They live along
Chhotnagpur, they were called as Binjhia by their with other tribes and castes in the plains.
6 BINJHIA
As per 2011 census, the Binjhia population in
Odisha is 11 419, of which males number 5,787 and
females 5,632. Their sex ratio is 973 females per
1000 males and decennial growth rate is 20.47%.
Their literacy rate in 2011 census is 57.85% ie.
69.98% for males and 45.25% for the females.
The Binjhia speak a crude type of Hindi known as
Jaspuri in Chhatishgarh. Those living in Odisha do
not have a separate language of their own. They
speak a dialect that is a crude mixture of Odia and
Hindi. Now, most of them speak Odia language
and use Odia script. They can also understand and
speak Sadri language.
BINJHIA 7
Dress and Ornaments:
The dress pattern of the Binjhia is very simple. The
males wear dhoti and kurta and the females wear
saree and blouses like other neighbouring castes.
Like other tribes, the Binjhia women adorn
themselves with varieties of ornaments made of
gold, silver, brass, nickel and aluminium. They are
also fond of wearing different types of bead
necklaces around their neck. The male children use
shirts and pants and the girls use frocks, skirts and
shalwars purchased from the local market. The
adult males of older generation keep long hair and
knot them at the back and put on sacred thread
and bead necklace around their necks. The Binjhia
women make tattoo marks in the upper side of the
palm, arm and forehead as a symbol of beauty.
8 BINJHIA
SETTLEMENT
AND HOUSING
BINJHIA 9
T he Binjhias mostly reside in multi-ethnic
villages, but in separate hamlets keeping
their distinct ethnic identity. They like to
construct their houses adjacent to their paddy
fields. Their houses are rectangular in shape
consisting of two rooms with a front verandah.
The walls of the house are either made of mud or
wooden/bamboo frame plastered with mud and
cow dung. The gable shaped roof is either
thatched with straw or khappar (country made
tiles).
10 BINJHIA
Site selection for construction of a new
house is done by the traditional priest
(Pahan / Kalo) who puts some rice in the
selected site and covers it with a banyan
leaf. The next morning, if the grains are
found undisturbed, they consider the
site auspicious for construction of a new
house. After selection of the site, the
Pahan conducts puja in the place and
fixes a pole and a branch of a mango tree
on the ground as an auspicious sign
before laying the foundation of the
house. The rich persons in their society
construct pucca houses. The Binjhias
paint their walls in different colours on
the belief that, it protects the evil energy
to enter into the house.
BINJHIA 11
Household Materials
Bell metal, aluminium, iron and
brass utensils, earthen pots of
different sizes, bamboo baskets,
agricultural implements and
some fishing and hunting
weapons are found in a Binjhia
house for day-to-day use. Coming
in contact with other caste
people, now they possess modern
gadgets like T V, Fans, two
wheelers, cell phones etc and
these are very popular among
them.
12 BINJHIA
LIVELIHOOD
BINJHIA 13
A griculture is the mainstay of the Binjhia
economy. They are very laborious. Labour
cooperatives are found among them. They
grow paddy, maize, ragi, pulses, oil seed in their
fields to get their food. They also keep cattle for
cultivation and milching purpose. Though Binjhias
are agriculturists, they also work as daily labourers
in industries, construction sites and sale minor
forest produce collected from the jungle to
supplement their income. They prepare ropes and
mats from the sabai grass. Besides, they prepare
umbrella from the siali leaf and broom stick from
berna grass and sell these in the market for cash.
Now, many among them prefer to work in
industries and mining quarries that fetch them
more income.
14 BINJHIA
Food and Drinks:
They are non-vegetarians but do not eat beef and
pork. Beef eating is strictly prohibited. Their staple
food is rice. Watered rice is very popular among
them which they like to take in the morning with
onion, salt and tamarind. Besides, they take suan
and ragi gruel, different types of pulses, vegetables,
fish, meat, egg in their meal. They collect different
types of fruits, roots, tubers, leaves from the forest,
hunt birds and animals and catch fish from the
streams, canals and ponds for their consumption.
They grow various types of vegetables and fruits in
their kitchen garden. Unlike some of the tribal
communities, they take cow's milk.
BINJHIA 15
They prepare cakes from rice and
beer (handia) from rice, ragi, suan
and consume these during festive
occasions. They also prepare a non-
alcoholic drink from the bark of
charei-gudhi tree for their
consumption. They believe that
taking the flesh of birds like pigeon
(Peruan) and dove (Pondki) cures
tuberculosis and that of bat cures
asthma. The kids and women are
prohibited to take flesh of any kind of
sacrificial animals and birds.
Now-a-days, they have added
chapati prepared from wheat, ragi,
maize or bajra to their traditional
menu. They do not take non-
vegetarian food items during Diwali
and Nuakhai festivals. They like to
chew betel and tobacco and some of
them also smoke tobacco.
16 BINJHIA
SOCIAL LIFE
T he Binjhia is an endogamous community.
They are divided into several gotras (clans)
such as Kaensa, Kainsaba, Nag, Amrut,
Dadual, Kusha, Bhairab Kapil, Kashyap, Koshik,
Agnihotri etc. These clans are ranked in a
hierarchical order with the Nag and Kaensa
occupying the highest position and others remain
lower to them. Amrut and Bhairab gotras are
accorded the lowest position. The Nag gotra is
divided into three distinct sub groups such as
Pradhan, Ganju and Badek. Marriage or sexual
relationship within one's own clan is strictly
prohibited because members of the same clan
regard themselves as brothers and sisters as they
are the descendants from a common ancestor.
The Bhunjia tribe has patrilineal, patrilocal and
patriarchal pattern of family. Any son can inherit
the father's traditional social position. The
inheritance of paternal property and succession
goes from father to sons. The oldest son receives a
bigger share. The daughters are not entitled to
have share in their parental property. In absence of
a male child, the father has the right to make a gift
of his property to his wife and daughter. Parents
without any issue may adopt the nephew or keep
the son- in- law as ghar jammai, who may inherit
their property.
BINJHIA 17
Both nuclear and joint families are found among
the Binjhias. Though patrilocal rule of residence is
followed after marriage, neolocal residence is
becoming common now-a-days because of
change of place by employment and migration.
However, at present the rules are not strictly
followed. The eldest member acts as the head of a
group of paternal families. A widow generally
enjoys the right over the property of her husband
until her death, but forfeits her claims if she leaves
the house by remarriage.
18 BINJHIA
The Binjhias claim themselves superior to other
tribes and claim the status of a clean caste in the
local social hierarchy, next to Brahman and Gosain
and equal to the Rajputs. However, they accept
water from Brahman, Gauda, Bhuinya, Bhokta,
Agaria and Rautia. But the Binjhia women do not The Binjhias keep good relations with their
take cooked food from any other caste except neighbors who belong to Munda, Oraon, Bhumij,
Brahmin caste. Sometimes, they enter into the Gond, Kumbhar, Kamar, Tanti, Rautia, Khadia, Ahir,
bond of rituals kinship such as Dharam Bhai with Muslim and Brahmin communities who help each
members of other communities irrespective of other at the time of need and participate in the
their social status. socio-cultural functions and community feasts.
BINJHIA 19
Life Cycle
Pregnancy and Childbirth
Family is one of the important units of social
organization. After marriage, every couple
expects child in due course of time. When a
married woman becomes pregnant, she has to
observe some socially prescribed taboos such
as to visit the jungle and to take the flesh of
sheep (bhedi) and goat (boka), big fish, spicy
food, alcoholic drinks and the like. A sorcerer
(guniya) is called to examine the omens and
declare the future events that may be crucial in
the life of the expected child.
Experienced and elderly women from Ghasi or
Domb community act as midwives at the time
of delivery of the baby. The presence of the
elderly woman of the family or the
neighbourhood is also needed during this
time. After the delivery, the umbilical cord is
cut by the midwife and buried outside the
house. Then, the newborn baby is bathed and
the mother cleans her body with tepid water. A
pot full of rice bear (handia) is presented to the
midwife for her service.
20 BINJHIA
The special foods like rice, dal and various cooked
vegetables are fed to the parturient mother and she is
restricted to take watered rice, sour items, spicy food,
brinjal, parched rice and beer. She is given gourd and
papaya for lactation. It is believed that if the mother
takes the milk of the tiger with gruel, then lactation will
be more. The baby takes the mother's milk for one year.
They observe birth pollution for 21 days. During this
period, the family is tabooed against attending any
socio-religious function and the mother is not allowed
to do any household chores. On the twenty-first day,
purificatory rites are observed followed by the name
giving ceremony. A name is given to the baby by a
Brahman priest after performing due ceremonies.
The first rice feeding
ceremony is performed
when the baby becomes
seven to eight months old.
They give non-veg items to
the kids after he attains
two years of age, but they
are totally prohibited to
take any types of
intoxicants. In case of male
child, a sacred thread
ceremony is performed
before he attains the age of
twenty without which he
cannot marry.
BINJHIA 21
Puberty
The Binjhia girls usually attain
puberty at the age of 13 to 15 years. At
that time, the girl is considered
unclean and is restricted to take part
in any social and religious
activities or touch any
household articles. She is kept
secluded in a room. Pollution
period is observed for 5-7
days. During this time,
children and men are not
allowed to go to the girl
and the girl is not allowed
to go out and do any
manual work. A
ceremonial bath takes
place after the pollution
period is over and then,
she is allowed to resume
her routine activities.
22 BINJHIA
Marriage wedding rite is performed by a
Brahman priest (Purohit). Putting
The Bhunjias practice clan exogamy, monogamy and adult vermillion on the bride's forehead
marriage. Normally marriage takes place when a boy attains the (sindur dan) and knotting the clothes
age of 20-25 years and the girl, 18-20 years. Though there are of the bride and bridegroom together
several modes of selecting a bride, marriage by negotiation is are essential rituals of marriage. A
common among them and considered prestigious way of grand feast is arranged for the guests
acquiring a mate, though it is an expensive affair. Still, marriage after the marriage ceremony is over.
by capture, marriage by elopement, love marriage is in vogue in
The bride price (dam-gani) is in vogue
their society. Cross cousin marriage is also allowed among
among the community. It includes 4 to
them. Marriage with father's sister's daughter or a girl from
5 quintals of rice, clothes for bride's
mother's sept is preferred.
family members, pots, ornaments and
In arranged marriages, an intermediary negotiates and settles a goat and some cash for drink.
the matrimony. One day before and during the day of marriage, Coming in contact with other
the parents of the couple do not take food from any body's neighbouring communities, dowry
house and non veg items. On the wedding day, the bride groom (daija) system are now introduced in
accompanied by a party comes to the house of the bride. The their society, which includes a few
paddy containers, baskets, pots and
ornaments depending upon the
economic position of the bride's
parents.
Polygyny, widow remarriage and
divorce are prevalent in the Binjhia
society. Divorce may be initiated
either by the wife or the husband on
the grounds such as barrenness,
adultery and laziness. In case of fault
of the wife, her parents have to pay
compensation to the husband before
divorce is allowed. A younger brother
can marry the widow of his elder
brother. After death of his wife, the
husband can marry his wife's younger
sister but not her elder sister.
BINJHIA 23
Death Rites
After the death of a person, they cremate the dead body. The dead bodies of the children and persons
dying of unnatural causes are buried. The head of the dead is placed towards north and the pyre is lit by a
senior kin of the deceased.
The period of mourning and pollution lasts for ten days. In the deceased's family, cooking is restricted up
to ten days until the purificatory rites are over. During these days, they take cooked food from their
neighbors belonging to their own community, except non veg items. On the 10th day, barber shaves the
male relatives of the deceased and mortuary rites are performed according to Hindu traditions. The
Brahmin priest performs the death rituals and it extends up to the twelfth day. A feast is arranged for the
guests and relatives by the deceased's family. In some cases, five bones of the dead are collected from the
funeral pyre and thrown in the Triveni at Prayag or in the Ganges at Kashi after few days. Some also offer
pinda to their dead at the river Gaya.
24 BINJHIA
RELIGION
RITUALS AND
FESTIVALS
T he Binjhia are followers of the Sarna religion and worship the
Sarna deity called Gramsiri installed under a tree in their sacred
grove, normally lying at the outskirts of the village. The priest
(Pahan/ Kalo) conducts the communal worship of this deity by
sacrificing a black goat and hen. Any Wednesday is selected as an
auspicious day to conduct worship in honour of Sarna deity. Women
and husband of a pregnant woman do not visit the sacred groove of
Sarna.
BINJHIA 25
community priests
(Pahan/Kalo) as well as the
Brahmin priests officiate in
different rites, functions and
festivals. The Addha and
Baiga assist the traditional
priest (Pahan/K alo) in
different religious activities.
They also maintain temples
for worship. The religious
places and temples are
painted with pictures of
gods and goddesses, birds
and animals in different
colours by the Binjhias.
The Binjhias worship their
respective clan deities called
Bansa Deota and Samalai
Maa - the chief tribal deity of
the whole region. They also
worship Hindu Gods and
Goddesses. As the ancestors
of this tribe are believed to
be the inhabitants of
Kolangiri in the Vindhya
va l l e y, t h e y wo r s h i p
Vindhyabasini Devi who is
the patron goddess of this
tr ibe. Their traditional
26 BINJHIA
They believe in the existence of ghosts, witches
and malevolent spirits which may bring
misfortunes, miseries and diseases to them.
The Binjhias observe Hindu festivals like Askhya
Tritiya, Raja, Dusera, Gamha Purnima, Ratha Yatra,
Holi, Diwali, Sri Ram Navami and Makar Festival. At
the time of Dusera, they sacrifice animals and
arrange feasts. Besides they also observe the
festivals like Bhai Jiuntia, Pua Jiuntia, Karma, Music and Dance
Sarhul, Janisikar etc. Their most important festivals
are Sarana Puja, Rath Yatra, Diwali and Karma Puja Their folk songs and tales are still retained. Festive
which are celebrated with pomp and ceremony. occasions are celebrated with dancing and
Each festival is enjoyed by preparation of special singing by using musical instruments like drums,
meals. flute and string instruments etc.
BINJHIA 27
SOCIAL
CONTROL
I n the localities of the Binjhia, both
traditional village council and
statutory Gram Panchayat are in
operation. Yet their traditional
community Panchayat constituted by
the male representative of each
family and their village level
community functionaries still
continues to be effective. The
traditional chief of the village
called 'Ganju' presides over the
village council meetings. The
post of their 'Ganju' is
hereditary. One of the eldest
persons of the village acts as the
vice-president and he is called Sian
Ganju. Besides, the functionaries like
the Katwal / Dakua – the village
messenger and the village priest
(Pahan/Kalo) and other members
participate in the village council
meetings.
28 BINJHIA
The traditional community panchayat decides the cases of disputes except those relating to their
matters relating to incest, beef eating, ill treatment customary affairs are solved in that forum. In the
to parents, adultery, theft etc. It generally awards present time, the officials of the Gram Panchayat
the punishment to the offender in shape of cash appear to be more powerful and influential as they
and kinds which is utilized for arranging a deal with the government and the planning and
community feast along with conducting some implementation of development programmes.
prescribed rituals. If one violates the rule of Now, the Binjhias are politically more conscious
community endogamy, he/she is permanently and active than before.
out-casted from the society.
Now the Binjhias are represented by their elected
leaders in the statutory Gram Panchayat and the
BINJHIA 29
DEVELOPMENT
AND CHANGE
D
ue to modernization, development of
infrastructure and other facilities and their
prolonged contact with other caste
people, changes are occurring in the socio-
economic and political life of the Binjhia. Their
literacy level has remarkably increased and their
children are now enrolled in the schools to get
education. Their means of livelihood has also
changed. They have shifted their occupation from
agriculture to industrial and other works. Though
in the economic field, the Binjhias have made
some progress, still they lag behind the non-tribals
in the field of education.
The village level conflicts excluding their
customary matters are now decided at the
statutory Gram Panchayat level. They use both
traditional and modern medicines for treatment of
diseases. They use modern goods and services like
electricity, radio, gobar gas, cell phone, TV,
computer which have made their life comfortable.
30 BINJHIA
Development interventions by the
government and non-government
agencies in their areas have certainly
brought noticeable changes and
development in their livelihood pattern
and socio-cultural life providing them an
opportunity to integrate themselves in the
mainstream of the society at large. Yet they
are struggling hard to preserve the time-
tested values 0f their age old culture
against the onslaught of planned change
and modernization.
BINJHIA 31
ISBN 978-93-80705-34-7