8.0 Introduction
The dichotomy of tribal and non-tribal (Aryan/Hindu) religions virtually disappears in the religious tradition of some regions of Odisha inhabited by both tribes and non-tribes. Such a fusion has taken place from historical times, thereby giving rise to a regional typology across the communities.
One of the indicators of such a typology is the belief in particular gods and goddesses by different communities in a region. The present chapter engages in the study of a deity, named by Stambheswari, popular among tribes and non-tribes equally in a vast region of Odisha. Essentially, this chapter presents tribe and non-tribe interface in historical process. This chapter is based on secondary sources and on observation of the authors for more than 30 years in different villages of the region.Stambheswari1, also known by the local colloquial name of Khambeswari, is one of the popular goddesses of Odisha worshipped widely in the hill tracts of southern, western, and central districts of this province. This formless autochthonous deity is worshipped by the people to ward off epidemics like cholera, small pox, chicken pox, and sometimes propitiated by offerings for a good harvest. She is worshipped as a manifestation of female energy or Sakti2 in forms of wooden or stone posts or pillars locally known as khamba3, a variant form of the Sanskrit word stambha. It is for her association with this khamba as the object of worship, the goddess is called Khambeswari or Stambheswari.
The cult of Stambheswari is very old; its history may be traced back to fifth century AD (Rath 2009:85)4. She was the tutelary deity of some of the early ruling dynasties of Odisha like the Parvata Dvarakas, the Sulkis, the Bhanjas, and also by some prominent feudatories of the Somavamsis5. Since then the worship of this goddess is popular in Ghumusar regions of South Odisha; Boudh and Sonepur districts of Western Odisha; and Anugul and Dhenkanal districts of Central Odisha; and its adjoining regions of Cuttack district like Baramba Narasimhapur, all of which consist mostly of hill and forest tracts indicating the tribal origin of the deity and her association with hills and forests.
8.1