BHIL MARRIAGE AND FOLKLORE

The ancient indigenous communities of India who are today more than 500 namely the Adivasis or the tribals have something to retain through their oral tradition. This whole of their oral tradition including material, verbal and performing art altogether comprises of their valuable folklore of the indigenous society. Much of the elements of indigenous folklore are assimilated in the Hindu society as their own. A systematic retention, collection, codification and research has deprived from storing their tribal communities of the age old ancestral heritage. These elements certainly should be treated individual properties of these tribes, rather than calling them as Hindu culture, thus depriving them further of having something good and sublime in their social and cultural life.
In this heap of Adivasi folk-culture of India, there are massive elements of tribal of folklore one better than the other.

One of the rite, ritual, custom or tradition relating to marriage among the Bhils of Western India, depict over a hundred of such romantic, colourful and historical elements of their ancient symbols of folklore. Owing to honest and just documentation, and proper support by the Government of India including of the states of Madhya Pradesh, Rajasthan Gujarat and Maharashtra, the beautiful and significant folklore of the Bhils in these states is vanishing.

The folkloric elements of Bhil marriage, we see today still persisting are the reading of omens, solidarity of the clansmen, hospitality, sharing of views, clan council, singing of hundreds of folksongs, folkdances, plastering and beautifying of the houses, paintings, tattoos, totems, participation in folk duties traditionally assigned to various age and sex groups, community games, tribal orchestra, mimicries, clan competitions, deciding of bride price, presentation of gifts, sharing of country liquor, costumes, ornaments, body decoration, honeymoon, etc are some of the important elements of their traditional bhil folklore involved.

All these elements are an invitation to the members of community to participate in the folkloric life of the society. If one witnesses the marriage rites, rituals and customs in progress, which normally takes place in 6 to 8 days and nights one can see the traditional folklore, social life of an indigenous community of India that had beautiful life and charm once upon a time in the past persisting even today. This charm is in great danger of vanishing now due to the imposition of Hindu culture unjustly and their life style on these simple and traditional communities.

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PARTIAL RESTORATION OF HUMAN RIGHTS

From all over the world, needless to count money, food grains and other basic facilities for the tribals have reached generously to the poor of the poor tribals of Jhabua. No doubt, both Central and state Governments too, in their planning and providing have kept generous measures for the vital needs of the Tribals and Adivasis or indigenous peoples. But on the grass root level a strong desire by the non tribals was to totally deprive them educationally, medically and including for the food for survival.

The supply of items for the mid day meal has been 60% to 70% has been evacuated by the teachers in the villages the students say for whom it is supposed to come.

This year thanks to the Chief Minister of the Madhya Pradesh state Mr. Shivraj singh Chauhan that the responsibility has been entrusted to the tribals for the availing of the rations, preparation and serving mid day meal to the children. But the tribals, who are systematically being corrupted, will rise now to the honest and transparent state....?

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TRIBAL MIGRATION AND DEPRIVATION

The region of Bhagoria Bhils comprising of Jhabua, Alirajpur, Ratlam, Dhar, Pachmahal, and other civil districts of India are faced with severe famine due to only 20% or less annual rain fall. Hence it is facing non availability of drinking water, food, and fodder for human beings and animals for minimum survival. The officials are happy if there are continual famines, for they get sufficient funds from India and abroad to evacuate for them with no accountability to any one. Hence if you ask the records of the past 30 years under the right to information’s, they will not be available for social and public accountability, which is must for the donors. The relief funds those come from the national and international agencies for the tribals, marginalised and the most needy, is well managed l by the corrupt administers, officials and NGOs who have accumulated a large funds for themselves for the generations to come.

In the district of Jhabua villages after villages inhabited by the Bhils and other tribals or tribes have been deserted almost 75% or more, either by foot or by trains to distant places. Even those places of migration, they are harassed and unseated, allowed to encamp in the nearness of any major towns attributing them as thieves or robbers, but whereas who is actual thieves or robbers..... Some others......

There is an urgent task to be done by the national and international funding agencies, to unearth the records of at least past 30 years as whether their money funded for such purposes in India or in the tribals districts of the country, have reached at all, before send the next fund..... Most of these at least 98% of the NOGs are non tribals and they only come to tribal areas to evacuate their easily manageable funds and not for the love of the tribals / Adivasis / indigenous or the marginalised ones.

Is there any panacea for this....? Who shall stand for the basic human rights of the deprived ones and denied like this.....? Will the tribals be deprived forever.... for their overall human and cultural rights....?

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A BIRTH SONG OF BHILS

The Bhils have a few thousand folk songs or folk poetry to solemise their social and cultural events in day today life. Here is a folksong describing the birth event.

I shall order a swing for my child from Piyor (in-law's place)
O my husband, too young to be one!
I shall have a pond dug before your eyes,
For me to bathe in !
I shall fill the house with sumptuous beds,
And sleep peacefully on such sumptuous beds.
I shall order a swing for my child from piyor.

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Trust in God

For the last 0ver 20 centuries the Bhils have been tortured severely by the ethnic groups Invading their land and society socially, culturally and politically. In each case the poor tribals in this case the Bhils had to loose in the hand of their invaders. The tribal Bhils developed their trust in God is such a difficult and invincible times.

The proverb that gave the Bhils moral and religious strength is like this:

Bhagwan no jor, lakh ne par.
The strength of God (Supreme) can give us success in one thousand works.

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BHIL RIGHTS FOR BREWING THEIR OWN COUNTRY LIQUOR

Mama Baleshwar Dayal did not want that Bhils consume liquor. But he certainly a besides it seved as matchless nutrition protected their rights for brewing their own country liquor called Daru brewed out of Mahuwa flower which is commonly available in the Bhil Land. Mohuwa served as one of the best anti biotic for the Bhils and provided strong resistant against many fatal deseases if taken with restrictions.

Mama’s wishes were that many we non tribals who were easily flourishing on Bhils’ hard earned money should not accumulate wealth. Keeping these premises in mind he made strike. Pandit Nehru exiled Mama Baleshwar Dayal in Madhya Bharat and Rajasthan, and later handed him over to Gujarat Police. This time Bhil leadership was taken care by Sardar Gyansingh, Advocate Ramprakash Malhotra, and Advocate Ojha who even suffered jail. The media supported strongly the Bhil movement and criticized then President Rajendra Prasad. On this occasion some 7 thousands Bhils non violently participated in the Daru movement and went to jail. Later the President of India interfered and issued two ordinances, one in favour of tribals controlling the licences of liquor in tribal areas and second cancellation of exile of Mama Baleshwar Dayal. Non violence was a handy thing to pursue the cause for the tribals and by the tribal Bhils, then.

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A GURU OF BHIL CULTURE AND ANTHROPOLOGY

BHIL CULTURE

So far there was not a single INDIAN ANTHROPOLOGIST who loved and lived among the Bhils whatsoever may be his or her motive, than Prof. Dr. Wilhelm Koppers of Vienna University, Austria. Prof. Dr. W. Koppers’ monumental works are mainly in German and English languages published in the form of books, monographs, research papers, etc. Most of his books were published from Vienna and research papers in the one of the most reputed journal of anthropology called ANTHROPOS, published from Sank Augustin, Germany.

Prof. W. Koppers monumental work for which he is internationally known much remembered till today is : DIE BHIL IN ZENTRALINDIEN which was later translated in English and published from Vienna as: Bowmen of Mid-India(1977) by L. Jungblut SVD. An Indian edition of his books and monographs is much awaited, besides the translation of the same in Hindi and some works even in Bhili the language of the place where he lived and worked as an eminent anthropologist.

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RAJEEV GANDHI MOBILE HOSPITAL FOR TRIBAL HEALTH RIGHTS

A hospital on the wheels has lately arrived well equipped, to one of the poorest district of Madhya Pradesh called Jhabua. The district of Jhabua mainly inhabited by the Bhils is well known in India and abroad for its poverty, misery, large level of exploitation and deprivation by politicians, administrators, NGOs and traders. The human and cultural rights, including the right to basic health provided by Central and state Governments is un-available to these tribals. Worst thing to be sadly noted is that, there is no one to question these exploitations and deprivations and bring the hidden facts to the world. Some international writers, media persons and human right agencies must rise to the scene so that the previous funds coming for these poor and the voiceless tribals may not strengthen the exploiters much more.

Rajeev Gandhi Life Line Express as the mobile hospital on railway wheels moving for the medical service of the tribals has arrived in Jhabua since 5th of January, 2009. But the representative of the Bhils for whom it came, namely Member of Parliament and State Minister for Agriculture Mr. Kantilal Bhuriya has not yet visited the Mobile Hospital for its moral and physical support.

The medical services shall be rendered efficiently till the 22nd of February in various stages for varying disease, incurable by the tribals for they are totally under the grip of deprivation, poverty and exploitation. The state government’s workers are actively involved in supporting the noble cause. Some of the generous civilians have come forward in timely support of the Rajeev Gandhi Life Line Express.

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BHAGORIA: Tribal Folkloric Cultural Festival

The largest folkloric cultural festival of indigenous Adivasi India appears this year in the month of March 2009, from 4th to 10th in the region of Bhagor or Jhabua and its surroundings. Much has been written by various people including in the adivasikaran in great details.

The schedule of the Bhagoria festival, the tribal Valentine(adivasi Valentine's day) week this year falls on the following days of the month of March 2009 in the following weekly markets prior to Holi the festival of Holi:

March 4: Wednesday, Chandpur, Barjhar, Bori, Umarkot, Machhalia, Karwad, Borayata, Kalyanpura, Khattali, Madrani and Dhekal.

March 5: Thursday, Phoolmal, Sondwa, Jobat, Para, Harinagar, Sarangi, Samoi and Chainpura.

March 6: Friday, Katthiwada, Valpur, Udaigargh, Bhagor, Beklada, Mandli and Kalidevi.

March 7: Saturday, Meghnagar, Ranapur, Nanpur, Umrali, Bamania, Jhaknawada, and Baledi.

March 8: Sunday, Jhabua, Chhakatala, Jheeran, Dholiawad, Raipurya, Kakanvani, Sorwa, Amkhoont, Kanawada, and Kulwat.

March 9: Monday, Alirajpur, Bhabhra, Petlawad, Rambhapur, Mohankot, Kundanpur, Rajla, Badguda, and Medwa.

March 10: Tuesday, Bakhatgargh, Ambua, Andharwad, Pitol, Khardoo, Thandla, Tarkhedi, and Barvet.

After the tribal Holi two more Adivasi festivals are held namely Gai Gohari and Gal. More details shall be served later about these two tribal festivals which are neglected and disrespected by the administration.

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HINDI QUARTERLY SUPPORTS HUMAN RIGHTS

KANCHANLATA a prominent Hindi Quarterly of the National language of India from Rajasthan based Hindi area, supported the article of Mahipal Bhuriya entitled ADIVASI DARSHAN (Adivasi / Tribal / Indigenous Peoples Philosophy). The articles strongly favouring the Human rights of the Adivasi / Gypsy / Tribal / Indigenous peoples various issues covering all the areas of their life. Some time back Mahipal Bhuriya was considered to be a controversial, progressive and revolutionary writer from the tribal regions of Central India since his first publication called Bhili Chetanana Geet (1977, 1978). But ever since Mahipal Bhuriya consistetly and regularly supported the tribal issues in Hindi literature, All India Radio, TV, press conferences, seminars, research papers, etc. Now his ideas are being highlighted in the form of Adivasikaran (tribalisation and aboriginalisation) meaning while the tribals remaining rooted to their adi (origins) or roots, should preserve, promote, innovate and integrate themselves in the national mainstream, maintaining their original identity with dignity and not become Dalits as the process is today through sanskritisation.

In the context a prominent Hindi quarterly edited by Dr. Bharat Misra Prachi from Jaipur (Rajasthan) has carried a more than 5 page paper highlighting the issues of the adivasikaran.

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ADIVASI SOCIAL SERVICE SOCIETY PRAGATI HONOURED

The District Collector of Jhabua(MP), Mr. Jagdish Sharma awarded a self-help group(SHG) of Pragati, called Jyoti run by Adivasi Bhil women, on the Republic Day of India in Jhabua, on 26th January 2009. Jyoti is successfully animated and guided by Pragati a social service society dedicated for the upliftment of the poorest tribals of India. The Pragati is headed by Malhing Kattara who is a Bhil himself. Pragati has so far 620 active SHGs in the Districts of Jhabua, Alirajpur, Dhar, Ratlam, Mandsaur, Neemuch,etc in MP. As such the district of Jhabua is infested by commercialized NGOs who have no love for the tribals but for their funds certainly. It is keeping in mind such imppressions the district Collector honoured a dedicated and local NGO called Pragati since it is of the Bhils and run by the Bhils. Among many awards Pragati got in the past one important award was given by the Collector for Pragati's performence in Varod village of Jhabua Block is Rs. 20,000(twenty thousands) for their best SHG in producing organic manure for their own fields and also to sell in the local market.

Because of their production of organic manure they reduced their total dependency on the corrupt bank system, money lenders(Banias), recovery in their health, paid their debts, they have money to spare for children's education, proved to be an data (giver f food )for supplying unadulterated one for the higher castes and moneyed people who sell them adulterated food and medicine. The Pragati is the only one so far in te district of Jhabua among all the NGOs to enjoy this honour and status.

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INDIGENOUS TRIBAL FARMERS AWARDED

The Jhabua district (MP) a predominantly inhabitated by the poorest, deprived, indigenous tribals of India called Bhils. The district has one of the most ancient indigenous tribals or Adivasi communities of India. Their main profession is agriculture of traditional type, solely depending on the irregular rains. The rains too fail more regularly than the availability of Central and state Government funds in Madhya Pradesh. Last year there was extremely access rain and this current year much less. In the both extreme situations the tribals regularly and punctually migrate due to the non availability of Government relief funds which does not give them even partial relief but it goes to some others. In these cases 60% to 70 % of the famine and drought affected Bhils regularly migrate to the nearing states for most parts of the yea, proving the tribal Bhils were self-supporting and self-sufficient indigenous tribal communities who did not depend ever since the droughts and famines began to haunt them for nearly last 30 years.

In such a deprived conditions the two farmers were awarded for risking their efforts and money, who proved to be advantageous from their infertile and unirrigatable land. Raphael Bhuriya (59) from the Mohankot village from Petlawad tehsil of the district for mixed cultivation that is with cultivation horticulture for which the district Collector Jagdish Sharma IAS awarded Rs 10,000=00(ten thousands) and a similar amount was awarded to Maria Damor who is a simple and uneducated housewife of Navapada village (Panchkui) for developing and using Gobar Gas Plant(cow dung pit) for cooking, light and manure for healthy life and cultivation compared to chemical fertilisers. Maria ia a member of a Self-help group(SHG) of her village, guided by a well reputed and dedicated social service society called PRAGATI based in the Bhil region of Jhabua and its surroundings.

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BASIC HUMAN RIGHTS OF WOMEN

The emotional urge to make love and romance, in familial and domestic atmosphere is well known in the traditional folklore and the oral tradition of the indigenous peoples in India. It was also considered to be based on the pure relationship of Bhabhi (sister-in-law) and Dewar (husband's younger brother), family ethics and unconventional norms. A time when the pure relationship turned into too personal, emotional and intense love affair, then the problem would arise naturally between the inner circles of a household, leading to separations and doubts. But family ethics in a community would still demand enough tolerance among their members and unconditional forgiveness.

A beautiful example of the same is expressed here in a romantic and spirit of forgiveness manner. These folk-songs are popular among the Bhils of the adjoining territory of Rajasthan, Madhya Pradesh and Gujarat of Bhilanchal:

The Bangles

The bangles are shining on my hands
And my husband cannot bear to see them so.

He asks me repeatedly, “My sweetheart,
Who has given these bangles to you?”

“Beat me if you like, but spare your younger brother;
For he has made these bangles for me."

“If I kill my brother,
I lose a friend and a companion;

If I kill wife,
My house shall be desolate."



My Lost Ring
Dewar, there is little gold in the house,
Make a golden ring for me with it.....

For I have lost my ring.
Where Bhabhi milks the buffaloes
And dewar brings in the calves.

If my husband should
Come to kwon of our relationship;
He may cut off our heads
And play with them like Bhil Honkey.

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WOMEN'S HUMAN RIGHTS

A Bhil Tribal Poem from Jhabua


I went to the storage barn
And measured out a quintal of rice
I husked it and cleaned it ever so fast
And showed it to my mother-in-law.
But she was most sullen and disapproving!
She beat me with with the husking pestle!
So I fled to the mountains and hid there.
The she became frightened
Lest the wild animals should attack me.
Nervously, she called out aloud:
"Oh Bahu! Come back home;
This house needs you.
I am only a withered leaf on the tree,
Which will be blown away by the wind any moment,
And then you will be mistress of the house."

Considering the social, cultural and economic situation of the Bhil tribe of India, the Bhili poem has many lessons to offer them.

HUMAN RIGHTS FOR INDIGENOUS FOLKLORE

Folklore is the most important nerve of the indigenous ethnic societies of Indian sub-continent, that generates and communicates social solidarity, social sympathy, and creates a strong sense of cultural and social belongings that binds all its members together. While it rejuvenates in them positive energies, through the folk performances and up-keep of their physical, verbal and performing elements of their ancient folklore, that kept them together in the strong bond of social, cultural and psychological unity, it also sustains and supports them not letting them break in the bad times especially during their oppressions, discriminations and exploitations by the more strong and able ones, in the difficult days of their dark history.

These sacred and sublime elements of traditional folklore have kept the tribals / Adivasi / indigenous societies uncorrupted and united into their cultural bonds, all through the hard days of their unrecorded history. Now such a beautiful, rich cultural, social and most precious heritage of their folklore either being replaced with corrupt and futile practices, or being geared to be forgotten in the course of time sooner or later by sanskritisation and forced modernism which will necessarily and consequently engulf the noble, divine and rich heritage of their folklore.

There are tremendous social, cultural, political and administrative interferences in the tribal / Adivasi / indigenous peoples' folklore in all the areas, such as in their feasts and festivals, recitals of folk-songs, oral literatures, ethno medicines and healing practices, tribal dances and other performances, folk astronomy, indigenous knowledge, physical or material forms of their folkloric elements, rites and rituals, by the main stream society mostly.

It appears that even the existence of these folk societies shall vanish in the course of time, after the total social and cultural pollutions have taken place. Keeping the indigenous folklore alive and uncorrupted, would amount to keeping these 80 % folks of the country happy, healthy and alive in the days to come. But it is not so......It is the urgent need of their basic human rights, thus to preserve, promote, restore, innovate graciously and integrate them in the national mainstream in a dignified and healthy manner. What is happening at the moment is certainly unhealthy, dangerous and definitely more dalitisation and dehumanisation leading them in a hidden way, in the direction of social, cultural and biological annihilation.....!

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AVITOLI G ZHIMO

Lecturer of Cultural Anthropology in the University of Delhi

Avitoli G Zhimo (28), appointed as lecturer of cultural anthropology at the University of Delhi, India, in January 2009. Avitoli has already joined the newly asigned post to her. Prior to this appointment, she had been pursuing her Ph.D. In the same University on the topic of ‘Customary Law and the State: The Case of the Sumi of Nagaland.' She herself belongs to Sumi Naga tribe of North-East.

Avitoli G Zhimo has many publications and work experience to her credit. Besides being excellent student in her graduate, post graduate, and M.phil. studies, she had undertaken many work projects with national and international associations, co-ordinating their works and presenting research papers in national and international seminars. Her new appointment comes as a reward in consideration to her work, achievements, experience and publications as a young and budding cultural anthropologist in the country. It is believed Avitoli will make a good contribution towards the fresh understanding of the tribal communities in India which not only will enhance knowledge of the tribal communities in India but also help in national building.

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WISDOM IN TRIBAL CULTURES

The Indigenous populations of India have age old wisdom and values which has remained up to today; uncorrupted unlike among the literate ones of the country. This tribal cultural is preserved in their oral traditions (vachik parampara), and promoted from one generation to the next by the word of mouth, for the maintenance of their traditions, social and day today's cultural needs. All the tribes or Adivasi groups have practical wisdom in the form of their Proverbs known among the tribes of Western India as Kewat (proverbs / kahawat) as their indigenous literary genre would call it. These kewats are largely based on the age old practical wisdom, well tested by the elders of their clans and societies, to guide their Adivasi community members in good and especially in bad times. Among the Bhils there are over a thousand such pieces of practical collected by Mathias Bhuriya, over the last three decades of time. Many of these pieces of beautifal and practical wisdom are not found in the literate societies even.

Two proverbs of the Bhils, one of the most ancient tribes of India, have been preserved in their Bhili language are:

1. Bholan no Bhagwan se. (God is on side of the righteous.)
Dr. Nemichand Jain a great scholar and linguist of Bhils and Bhili, was a great admirer of this kewat (proverb) of the Bhils. This piece of wisdom he highlighted in his several writing, formal and informal talks etc. The Bhils of all the regions of Bhilanchal are highly oppressed, suppressed and deprived unjustly by all the non-tribals who came in their social and cultural contacts all through the history. The Bhils quote this kewat in the times of their psychological and physical frustrations and other forms of harassments. Rajputs, Marathas and others as well other incoming peoples, have tortured the Bhils in various forms besides depriving and degrading them.

2. Sat Sandeinyin Jhalake.(Truth glitters in the moon light.)
This kewat (proverb) too was much appreciated by late Dr. Nemichand Jain, L. Jungblut and others. The Bhils are innocent ones. Even if they robe, it is only in the form of goats or chicken and not the billions which are cleared away from various funds , relief works and of some other developmental programmes given by national and international agencies for tribal benefits. In such a situation when they are accused and harassed for small or negligible robberies by agencies concerned, in such a helpless situation s, to support their mental and physical aches they quote this kewat (proverb).

Should the ethical, value oriented and noble traditions of Adi or real India, which the most beautiful and sublime, be lost in oblivion....?

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TRIBAL MAHARAJAS OF ADIVASI INDIA

Once upon a time, the whole of India was a possession of indigenous / Adivasi / Tribal peoples of India. They were kings, and civilised peoples with great heritage of their own which is amalgamated as India tradition and not theirs.. In Mahabharata, Ramayana and in other historical times, till today, they fought with all the major powers, incoming peoples in the country, to their Adivasi habitats who pushed them back and back, as equals. But time was never in their favour and these incoming or encroaching peoples to their states and Adivasi habitats, deprived them totally in till today, calling them vanvasi and many other unacceptable names in derogatory, depriving and undignified manner while imposing their own social life, languages and cultures. Whereas their history was a glorious one and it was a complete culture of their own, then, which needs to be re-discovered today by Discovery Channel, BBC, Survival International, Cultural Survival, Indian and International Human rights organisations, Amnesty International, NGOs respecting their cultural and historical heritage working among them, progressive writers groups, students and researchers of history and pre history, cultural anthropologists and others in media. Only these ones can do much needed justice to restore their historically damaged image and distorted past by the incoming peoples who are until these days are discrediting the indigenous, Adivasis and tribals of India. These are the urgent needs in the fields of human and cultural rights of indigenous / Adivasis / tribals of India.

Needless to say that all over In India there were thousands of Adivasi kings, being remembered even today in tribals oral traditions in folk memories which are fading away today. Remnants of these tribal / Adivasi kings are still found today in several parts of India, e.g. among Mahadev Kolis of Thana district(M.S.), Bhils of Dang(Gujarat), Gonds of Mandla (M.P.), Khasis of Shillong (Meghalaya), Baria Bhils of Devgargh Baria of Dahod District(Gujarat), Bhils of many regions in South and Centre Rajasthan, etc.

The physical remains of the glorious past of a tribal king of Mahadev Kolis on Western Ghats in Maharashtra, between Nasik-Mumbai road, in the Jawhar Taluka of Thane district, some 120 km East of Mumbai(Bombay), is the glorious and visible example of the MUKNE dynasty of the Adivasi kings of Mahadev Kolis. The palace of the Adivasi Maharaja, built in 1940, 1 km away from Jawhar on Jawhar-Mumbai raod still stands in beautiful shape and style. It was built in 1940, at the time of British Raj, by Maharaja Yashwantrao Mukne, son of Maharaja Vikramshah Mukne, who was the son of Maharaja Patang Shakne Mukne, says the oral tradition of Mahadev Lolis, reports one of the oldest servant and care taker of the place Bhavlo Lokhande (60). The present Maharaja was a pilate retired from his service and now Bhavlo says resides somewhere in Pune or Mumbai, he is not supposed to reveal.

The Juna Rajwada(Old Palace ) of Mukne Maharajas too is found adjoining to the town of Jawhar in a delapidated state partially, but speaks strongly of ther tribals' glorious past

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LAKATOS DORA

IN SEARCH OF GYPSY ORIGIN, HISTORY and IDENTITY

Lakatos Dora a young anthropologist of Budapest, Hungary in Europe, has travelled all the way to Rajasthan , India, to Pushkar a possible place of historical origin of European Indian Gypsies. Prior to her own historical visit to Rajasthan the ancestral home of the Gypsies, Dora surveyed much of the literature available to her in Hungary. In her desperate search and un answered questions concerning Indian Gypsies in Europe and India, consulted many authors like Sir Athalestane Baines, Balogg Andras, M. Bhuriya, S.L. Doshi, N.N. Vyas, Louise Dumont, Bahar Dutt, Sir Agnus Fraser, Stephen Fuchs, H.M.G Grellman, Halmos Antal, Christoph von Furer-Haimendorf, Eric J. Hobsbawm Donald Kenrick, Kis Tunde, Kos Peter, Chaman Lal, D.N. Majumdar, D.P. Pandey, V.P. Sharma, Megan Maxwell, Adityendra Rao. W.R.Rishi, Renner Zsuzsanna, Rostas-Farkas Gyorgy, S.P. Ruhela, R.N.Sharma, M.N.Srinivas, Torzsok, and others. Travelling far and wide Dora in her unsatisfied quest for an authentic identity of Gypsies in Rajasthan, she contacted alone many Indian scholars, tourist guides, different Gypsy groups, Banjaras, Nomads including famous Gadulia Lohars of Mewar. In her short term research, Lakatos Dora arrives to a conclusion of her own, that, the origin, concept , identity and history of the Gypsies should be searched well and the term Gypsy should be redefined well by serious scholars like cultural historian, cultural anthropologists, etc so as to eliminate. Existing doubts concerning Indian Gypsies in Europe and India.

Dora has produced a valuable manuscript of her findings concerning Indian Gypsies in Rajasthan under the title of GYPSIES IN INDIA.....? Which makes an interesting reading and it is a significant document for the contextual discussion on the Gypsies in India and Europe. The questions Lakatos Dora raises cannot remain un-answered.

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