Comparative Dynamics

S.C. Roy in his book talked about the traditional religious beliefs and practices along with changes happening to these beliefs and practices due to the Christian movement, and other revival movements like Tana Bhagat movement and influence of the neighbouring Hindu community.

Influence of Hinduism is evident from the address of Oraon deities in Hindu names, such as Bhagwan designation to Dharmesh. Hindu goddesses like Parvati (in a version spouse of Dharmesh) and Sita are found mention in their religious worldview. Sometimes, the Sun is also considered a visible symbol of Dharmesh (Roy 1928:20). However, it has been seen during the field visit that many people greet each other with words like Jai Dharmesh, which is again in the line of Hindu way of greetings, like Radhe-Radhe, Jai Shrinath, etc. are greetings found among members of different Hindu cults.

The influence of Hindu culture on some village deities, especially Devi Mai and Mahadeo has also been seen in the form of construction of shrines for them at the entrance of village; and rituals like the shaving of a child's head, offering of milk and Trishul (trident) for these deities are found in few villages having mixed Hindu and Oraon population (Roy 1928). This influence has extended in different ways to the Sarna sthal (Sarana place), akhra (meet­ing ground for different purposes), and masan (burial ground) which have now boundaries and decorated entrance gates.

Some families pay service charges to pahan while offering sacrifices to household deities. The sacrificial offerings to household deities are observed with the practice of fasting by the family members during sohrai festival, Goensali Nad Puja, Surjahi Puja, and Chigri Nad Puja (Roy 1928).

Several taboos relating to marriage and widow status have been given up. The taboo of a widow touching anything during the marriage ceremony, the ritual of tying the bride's hair in knots, prohibition of taking cooked food from the hands of a non-Oraon person, etc. are no longer observed.

Earlier, a person from the village in which sarhul is not celebrated could not touch the well, spring, or enter the house and touch any food or drink in the village where it is cel­ebrated. Even a visiting daughter or relatives from such a village are accommodated outside of the house and while serving food and water nobody could touch them. It is the custom that daughters visiting parental house for the offerings to the Achrael spirit had to return the same day. However, all of these taboos do not exist in urban areas. Even in villages with high literacy these taboos are seldom practised.

The Oraon of Tana Bhagat sect do not believe in bhut and celebrate the festivals with animal sacrifices. They do not eat non-vegetarian food items. At present these followers have a respectable position in society and are recognised by the government for their way of living and contribution towards environment. During the COVID-19 pandemic it has been reported that the village of Tana Bhagat of Ormanjhi block of Ranchi district reported zero covid cases (Kumar 2020).

Christianity is hailed for its provision of education among the Oraon. But it has been reported by many scholars in the past that these convert Oraons have not totally given up their ritual practices of different life cycle stages and the celebration of the festivals. The church accepted many modified versions of ritual practices for achieving their religious purpose like allowing the bridegroom to put vermillion on the bride’s forehead during marriage (Sahay 1968). Although the Christian Oraons celebrate many festivals, they do not take part in worship of deities and spirits. The revivalists, who demand Sarna as tribal religion, oppose the tribal status of convert Oraons and their access to the benefits of gov­ernment schemes and policies as a scheduled tribe.

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