Traditional Forms of Religion in Tribal Societies — 2017 Paper I
Discuss the different traditional forms of religion in tribal societies.
Model Answer
VAID ICSApproach
- Demand of Question:Describe major traditional religious forms found in tribal societies and explain their social and ecological significance rather than merely listing labels.
- Structuring the Response:Define tribal religion cautiously; discuss animism, animatism, naturism, totemism, ancestor cults, shamanism and ritual specialists; use Indian ethnographic examples and conclude with syncretism.
- Key Dimensions to Cover:Tylor; Marett; Durkheim; Radcliffe-Brown; shamanism; mana/taboo; Gond, Santhal, Oraon, Toda and Naga examples; religion as lived system.
Model Answer
Introduction Traditional tribal religions are not isolated 'primitive' survivals, but highly integrated systems of cosmology, ritual, morality, and ecological knowledge. They lack codified texts, temples, or dogma, operating instead as a "lived system" embedded deeply in kinship and the environment.
Body
Forms of Traditional Religion in Tribal Societies:
- Animism (Belief in Spirits)
- Concept: Coined by E.B. Tylor (Primitive Culture, 1871), it is the belief that a soul (anima) or spiritual being animates all elements of the universe (plants, animals, rivers, mountains).
- Ethnographic Example: The Santhals believe in numerous Bongas (spirits) residing in the forest and hills, which must be appeased for well-being and agricultural success.
- Animatism (Impersonal Sacred Power)
- Concept: Proposed by R.R. Marett, this is the belief in an impersonal, diffuse supernatural power or force that lacks a specific spirit-identity. It is often referred to as Mana (power) and is regulated by Taboo.
- Ethnographic Example: The Nagas believe in Aren, a vague, impersonal life-force that brings prosperity and fertility, which can be acquired or lost.
- Naturism (Nature Worship)
- Concept: Associated with Max Müller, it involves the personification and worship of natural forces (Sun, Moon, Earth) out of awe and dependence.
- Ethnographic Example: The Oraons and Mundas practice Sarna (Sacred Grove) worship, revering nature directly. The Toda revere their sacred buffaloes and the pastures they graze on, showing how ecology and religion interpenetrate.
- Totemism (Kinship with Nature)
- Concept: A system where a clan claims mystical/symbolic descent from a plant, animal, or object (Totem). Emile Durkheim argued that by worshipping the totem, society is actually worshipping itself (collective solidarity). Radcliffe-Brown emphasized its function in maintaining ecological balance.
- Ethnographic Example: The Gonds and Bhils have numerous totemic exogamous clans (e.g., Tiger, Tortoise). Injuring or eating the totem is strictly taboo.
- Ancestor Worship (Cult of the Dead)
- Concept: The belief that deceased kin continue to exist in the spirit world and actively intervene in the lives of the living. It legitimizes lineage authority and inheritance.
- Ethnographic Example: The Santhals worship their ancestors (Hapram) in the sacred Bhitardhe (inner room) of the house, offering them the first fruits of the harvest.
- Shamanism and Magic
- Concept: Reliance on ritual specialists (Shamans/Diviners) who enter trances to communicate with the spirit world, diagnose illnesses, and restore cosmic balance.
- Ethnographic Example: The Saoras of Odisha have highly specialized shamans (Kuran) who cure diseases by negotiating with malevolent spirits through trance and sacrifice.
Conclusion Traditional tribal religion is a pluralistic field of relationships among humans, ancestors, spirits, and the landscape. Rather than viewing these as separate evolutionary stages, modern anthropology understands them as overlapping orientations that provide ecological harmony and social solidarity, which are now dynamically syncretizing with mainstream religions.
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