FernandesW.DasJ.C.RaoS., ‘Displacement and Rehabilitation, Extent and Prospects’ in FernandesW.ThukralE.G. ed., Development, Displacement and Rehabilitation, Indian Social Institute, New Delhi, 1989, p. 80.
2.
DevalleSusana B.C., Discourses of Ethnicity, Culture and Protest in Jharkhand, Sage Publications, New Delhi, 1992, pp. 96–7.
3.
MittalArun K.. British Administration in Kumaon Himalayas. A Historical Study, 1815-1947, Mittal Publications, Delhi, 1986, p. 177.
4.
Ibid., p. 132.
5.
SanwalR.D., Social Stratification in Rural Kumaon, Oxford University Press, Delhi, 1976.
6.
Ibid., p. 183.
7.
HasanAmir, Meet the U.P. Tribes, The Academic Press, Gurgaon, 1982, p. 10.
8.
Kols and Gonds living in the border regions of U.P. and Madhya Pradesh are listed as Scheduled Tribes in Madhya Pradesh and Scheduled Castes in U.P. cf.Report of the Commissioner for Scheduled Castes and Scheduled Tribes, Twenty Eighth Report, 1986-87, p. 42.
9.
HasanAmir, op. cit., p. 11.
10.
RawatAjay S., History of Garhwal, 1358-1947. An Erstwhile Kingdom in the Himalayas, Iudus Publishing Co., New Delhi, 1989. p. 208.
11.
See KaulS.K., ‘A National Picture’, in DubeyS.N.MurdiaRatna, Land Alienation and Restoration in Tribal Communities in India, Himalaya Publishing House, Bombay, 1977, p. 196.
12.
HasanAmir, op. cit., p. 42.
13.
Ibid.
14.
Ibid., p. 72.
15.
SastryS.S., ‘Transhumant Population of Central Himalayas’, in RahaM.K. ed., The People of the Himalayas, Anthropological Survey of India, Calcutta, 1995, pp. 125–33.
16.
KothariSmitu, ‘Whose Nation? The Displaced As Victims of Development’, Economic and Political Weekly, June15, 1996, p. 1476.
17.
A sizeable section of the male population work outside the region. In fact, recruitment of Garhwali males as soldiers has over years created a sort of demographic imbalance in the region, cf.RawatAjay S., op. cit., p. 209.
18.
MandelbaumDavid G., Society in India, Continuity and Change, Popular Prakashan, Bombay, 1989, p. 574.
19.
Ibid., p. 587.
20.
SenguptaNirmal, ‘Background of the Jharkhand Question’, in Development Not Destruction, papers of Eastern Region Seminar organised by Jharkhand Budhijibi Manch, October26-28, 1990, p. 40,. The seminar was held at Bokaro Steel City.
21.
A movement (though short-lived) called the Gossiyan movement was begun by a section of Mahatos in Chhotanagpur identifying the Bibari Kurmi culture as an alien culture and seeking to prevent assimilation with the alien culture, Hinduism. Ibid., p. 40.
22.
Ibid.
23.
SrinivasM.N., Social Change in Modern India, Orient Longman, New Delhi, 1995, p. 18.
24.
Anthropological Atlas, Anthropological Survey of India, Oxford University Press, 1993, p. 13.
25.
MawdsleyEmma, ‘Uttarakhand Agitation and Other Backward Classes’. Economic and Political Weekly, January27, 1996. p. 210.
26.
MandelbaumDavid G., op. cit., p. 611.
27.
Ibid.
28.
Ibid., p. 612.
29.
Encyclopaedia of Asian Civilization, Vol. Four, Paris, 1978, p. 286. The Khasas who had been living in the hills from long before the Christian era are refered to in the epics of the Hindus and spoken of in derogatory terms as a casteless, heathen people who worshipped the demons and knew nothing of the Vedas or Brahmins. Popular tradition suggests that they were without caste or class distinctions and that they accepted the caste ethic only after coming in contact with the Brahmins and Rajputs who entered these hills from time to time, hut by and large after the establishment of Muslim rule in the Indo-Gangetic plains, cfSanwalR.D., op. cit.. pp. 21–2.
30.
They were forbidden to wear gold and had to wear brass bracelets as symbol of their low status. Hence they came to be called the Pitali-Baman. Ibid., pp. 43–5.
