THARU CULTURE

THE CHANGING THARU CULTURE:
A Study of Indan Tribe in Socio-Cultural Dynamics

Subhash Chandra Verma
Department of Sociology
Government Post Graduate College, Rudrapur, India

Abstract: The Tharu culture is very “eco-friendly”; all cultural activities of this tribe are deeply related with nature. Their residence, food, clothing, art, religion, economy and many other aspects of life are based on nature and maintaining an ecological balance. The Tharu people worship mainly their tribal Goddess, The Earth, called ‘Bhumsen’ in their folk language. There is a well-organized family system in this community. Women have a high status and considerable social and economic rights in the family system. Although this community has a paternal family organization, women have high position and sufficient rights - a remarkable fact. Tharu youth are fond of change; hence they are struggling for advancement. There are many other communities existing in the Tharu area due to industrialization and commerce, so a process of cultural exchange is taking place. Tharu youth are attracted to the new and modern lifestyle. They are ignoring their traditional tribal culture, and the identity of the old Tharu culture is endangered. They have to get an advanced education, in communication, technology etc. But care for the old culture is necessity too if they are to keep their identity.

Keywords: Tharu, Tribe, Youth, Culture, Change, Awareness

1. Introduction

The Tharu tribe is one of the most populous tribes of India and Nepal. The Tharu are an indigenous people living in the Terai plains on the border of Nepal and India. The population of Nepal is 28,287,147 (July 2006 est.), of which the Tharu people make up 6.6%. A smaller number of Tharus live in India, mostly in Champaran District of Bihar and in Udham Singh Nagar District of Uttrakhand, Kheeri, Pilibhit, Gonda, Balrampur, Gorakhpur, Bahirayach of Uttar Pradesh. The population of these people is 83,544 in Uttar Pradesh and 85,665 in Uttrakhand State, making a total of about 169,209 in India. The Tharu are recognized as a scheduled tribe by the Government of India. The Constitution of India gives many special social, educational and economic rights to these scheduled tribes and castes because they are the primary victims of the backwardness. The Tharus are struggling for their rights and cultural protection.
India is a famous country for Multi-culturism and the Tharu tribe of this country is a good example of Multi-culturism. There are many ethnic sub groups existed in the Tharu tribe for example- Rana, Badbayak, Buksa, Jugia, Khunka, Dangora, Katheriya, Dahait, Sansa, Battha,Varatia, Mahato etc. Each sub-group has its own cultural specialties but after it all groups collectively known as a great ethnic group the Tharu tribe.
At present the Tharu tribe is suffering from cultural infections because there are many other people from various societies are existed in the Tharu area and some others also coming regularly, for example- Punjabis, Jaat, Paharis, Bangalis etc. The Tharu area has very good and more agricultural land and other natural resources for industry so many formaers, industrialist and others are existed in this area. This is why the Tharus are regularly in touch of other cultures and also accepting their specialties. There are many Religious missionaries are also working in the Tharu area for converting them in their religions. Mainly the Christian and Hindu missionaries are doing conversion of the Tharus in their faith. The Hindu missionaries are saying that the Tharus were Rajput Hindus in past so they should live as real Rajputs at present and Christian missionaries are saying that the Hindu society is avoiding the Tharus since a long time and they were treating very badly and poorly as low status group so they should not believe in the Hinduism. They will get more development and high status in the Christian religion. This is why the Christian missionaries are providing more facilities for education, health care and employment. At present some Tharus are accepting the Christian religion rapidly. These are many reasons for developing multi-cultureism in the Tharus.

2. Methodology
This study is based on a primary survey using Direct/Participant Observation and Interview methods to arrive at the conclusions. Available secondary resources, however, have also been used. At present, the author is conducting a research project on Tharu tribe about awareness in youth, with financial help of University Grants Commission of India. That is why he has used Primary Survey data for this project. This article is part of the underwriting report of this project. The primary information was collected from the Nakulia, Sisona, Tharu Tisour and Baghori villages of Tahsil Siatrganj District, Udham Singh Nagar State, Uttrakhand, India. This work is presented in Exploratory and Analytic research design with help of statistical methods. Some statements in this study are based on secondary data, but the major results are from primary data.

3. History
The Tharus Claim that historically they are not Tribal community because they are migrated Rajputs (upper cast Hindus) which has been converted in a tribal community in the period of living in forest. The Tharus also claim that they have a amazing historical past in Indian society. They related themselves to Thar area of Rajasthan state of India. Many historians, Anthropologist and Sociologist have different views about history of the Tharu tribe. Some Tharus do cliam that they are related with Lord Budha’s clan and some also claims that they are related with Lord Krishna’s clan. There is running a debate since a long period but clear result is awaited till now about true and real history of the Tharus.

The Tharu are the largest and oldest ethnic group of the Terai region, living in villages near dense malaria-infested jungles in regions that were isolated for millennia, allowing them to develop a unique culture. They work usually as farmers or peddlers. Although physically the Tharu are similar to other peoples in the area, they speak their own language that originated in Sanskrit and is now recognized officially. Recent medical evidence supports the common belief that the Tharu people, having lived in the swampy Terai region for centuries, have developed an innate resistance to malaria that is likely based on an unidentified genetic factor. According to the Nepali author, Subodh Kumar Singh, a series of invasions by the Rajput kings, eroded the influence of the indigenous Tharus. In 1854 Jung Bahadur, the first Rana prime minister of Nepal, developed the Mulki Ain, a codification of Nepal's indigenous legal system which divided society into a system of castes. The Tharus were placed at the bottom of the social hierarchy. Their land was taken away, disrupting their community and displacing the people. In the 1950s, World Health Organization helped the Nepalese government eradicate malaria in the Terai region. This resulted in the immigration of people from other areas to claim the fertile land, making the Tharus slaves to the new landowners and developing the kamaiya system of bonding generations of Tharus families to labour.

4. Social and Cultural Systems and Life Style
The economy of Tharu community is based on agriculture and forest (Pradhan, 1937 p. 59). Historically, they were the only ones that were able to reside in the malarial jungles on the Indo-Nepal border. But as mosquito control became available, many others have migrated into this tribe’s areas. They have deep affiliation with forest and river. The population of Tharu tribe is near to one lac in India and in Nepal this figure is 1533879, it is 6.75% of total population of Nepal (Nepal online). This tribal community has many specialties about their culture and socio-economic systems. There are many clans, called Kuri in the local language,) which are called, as follows: Badwayak, Battha, Rawat, Birtiya, Mahto, Dahait, Rajia, Bunka, Sansa, Jugia, Buxa, Dhangra, and Rana. All of these Tharu clans are ranked from lower to higher status (Turner, 1931 p. 599). The Tharus are considered “Hindus,” but they are purely a tribal community from the anthropological point of view. The Tharu people worship mainly their tribal Goddess called as Bhuiyan or Bhumsen with other Hindu God and Goddess. The government of India has accepted this community as a Scheduled Tribe.
The Tharu themselves did not keep written records and what is known of their early history is derived from passing references in religious texts and etymological evidence. It seems probable that that have not just one origin, and that they arrived in the area from different places at different times. There may be truth in all these theories. The Panchayat system (Local Social Council) is very strong in this tribe; the head of panchayat is called Padhan in the Tharu language.
The Tharus love their folk arts. Tharu songs, Tharu dance (Naach), Tharu tattoos, Tharu wall paintings, Tharu handicrafts, and Tharu magic are all very interesting and distinctive. A remarkable fact is that they make handicrafts only for personal use, not for marketing purposes. They like contrasting colours in dress and wall paintings for decoration of their houses (J.P.Govila, 1959, p. 248),
The Tharus’ main food is fish and rice, but they also used roti, vegetables, mutton, chicken, milk products and others. But since hunting is banned in forest, they cannot obtain much wild meat. Also, because of poverty, they cannot afford expensive mutton and chicken, so they use more and more fish in their diet.
Tharus are very hospitable and they show much respect to their guests. They like to serve a large variety of foods and the best dishes for their guests. Tharus are very friendly by nature and every Tharu individual has a best friend. A man’s best male friend is called his meet or dilba, and the woman’s best female friend is called her sangan. Tharus treat their best friend as a real brother or sister.
Some Tharu live in longhouses, which may hold up to 150 people. The longhouses are built of mud with lattice walls.
They grow barley, wheat, maize, and rice, as well as raise animals such as chickens, ducks, pigs, and goats. In the big rivers, they use large nets to catch fish. Because the Tharu lived in isolation in malarial swamps until the recent use of DDT, they developed a distinctive style of decorating the walls, rice containers and other objects in their environment. The Tharu women transform the outer walls and verandahs of their homes into colorful paintings dedicated to Lakshmi, the Hindu goddess of prosperity and fertility.

5. The Tharu Village: The Tharus live in small villages which are generally scattered and located at a considerable distance from others. These people are always in search of a good site for founding their villages. A good site in their judgment must be land on a high level with proximity to river or some water supply, yet safe from water-logging and inundation during the rainy season. (Srivastava 1958:19). They build their houses with enough distance from each other for a better lifestyle. The village does not have bachelors’ dormitories or community houses, menstruation huts, guest houses or special granaries for common use and distribution. The House of the Padhan (Village Chief) is a very important place in the village. Even a casual visitor to a Tharu village is impressed by the neat arrangement of the houses, their cleanness in contrast with the congestion of other villages in India. A Tharu village, therefore, represents a closely knit society unites of which have developed a bond of fellowship and corporate life through mutual obligations and co-partnership.

6. Tharu Houses: The Tharus are famous for their clean houses. Generally, Tharus build their houses of mud, wood and grass. They are always cool in summer and hot in winter—this is a specialty of Tharu dwellings. Each house with its field and a vegetable garden is a detached residence with a narrow or a broad alley separating it from the adjacent houses. The house must face the east to bring its residents prosperity. The size of the house depends on the size of the family. The Than (place of worship) is an essential in every house. On the side of the main house the well-to-do Tharus build a bangla (rest house). Both the exterior and interior of the Tharu houses present a neat and clean appearance. They are swept twice or three times a day and the ashes and house-refuse are thrown near the cattle shed or in fields.

7. Religion: Tharus follow the Hindu religion because they claim that they are related by blood to the Rajputs of Rajasthan. This is very interesting claim, because they do not have any element of Rajasthni Rajputs in their race or culture (N. Kumar, 1968 p. 39). In fact, Tharus are related to the Mongoloid race, and Rajputs are of a very different race. Dr. D.N. Majumadar contested the supposed Rajput origin of the Tharus on the basis of blood group tests and he has found that Tharus are Mongoloid, so they cannot be related to the Rajputs (Majumadar, 1941, p. 33). The Tharu are adherents of Hinduism, but they also hold certain Islamic, animist, and Buddhist beliefs. Small numbers have converted to Buddhism in the recent years. Such syncretic practices have led the Tharu to practice folk Hinduism. With the advent of religious freedom, others have converted to Christianity, and there are a variety of congregations active in the various districts where Tharus are found. Traditional Tharus worship various gods in the form of animals, such as dogs, crow, ox and cows. Such gods are seen in Hinduism also. Every village has its own deity, commonly known as Bhuinyar. Tharu in East Nepal call their deity Gor-raja. Most Tharu households own a statue of a traditional god. Family members often offer sacrifices of the blood of animals to appease the god. Animals such as pigeons and chickens are used for sacrificial purposes, and milk and silk cloth are also used as offerings. Many Tharu also use the blood of one of the male members in the family for sacrificial rituals. Such rituals are ceremonies in which superficial cuts are made in the forehead, arms, throat, legs, and/or chest.
The gods are believed to have the ability to heal diseases and sickness. According to traditional legend, gods are given a bhakal, a promise of something, on condition that the sickness is cured, in any the event of misfortunes, plagues and nightmares. A relative's death is an event of great significance among Tharu, and the rituals conducted vary in accordance with regions. Tharu may approach shamans as doctors, known as guruba. Such shamans use Buddhist medicines to cure illness. Shamans will also try to appease gods through incantations, beating drums and offering sacrifices. The Tharu believe sickness comes when the gods are displeased, and the demons are at work.
Buddhist converts among the Tharu are found in Saptari, Siraha and Udaypur. Currently it is believed that there are more than one dozen Buddhist monks and novices among the Tharu people. Such practice was possibly based on the fact that they were inspired by the discovery that the Lord Buddha was a member of the Tharu tribe.

The Current Problems and Changes among the Tharu Society

The Indian Tharu youth are very important wing of their community. They are playing very creative role in their community. But they are not connected with mainstream of development. Some youth are trying to get higher education and advanced technology but in little number. They have neither advance ness nor keep awareness about their traditional culture. They must have to get advance education, communication, technology and new life style but care of traditional culture is must too for keep their own identity. Youth of other tribes of this area (Bhotia and Jaunsari etc) are aggressive more than Tharu Youth. Many Bhotia and Jaunsari youths are working as administrative officers, professors, Doctors, Engineers, and Advocates etc. They are very advanced and also careful about their traditional culture. However, Tharu youth are very poor in this matter. Generally Tharu youth do not like to go in advanced cities for education. Nepalese Tharu youth are more aware and advanced than Indian Tharu youth because there are many youth organizations and groups are active in Nepalese Tharu community for development and extension of education, technology, health care etc.

The Tharu community has its amazing culture with many specialties but it is bad luck of this community that its own new generations especially highly educated youth are not so aware for care it. Some Tharus are trying to keep their own socio-cultural values but they are not success in their target till now. Large number of Tharu youth wants change in their life, so they are ignoring their own cultural values. It is true that Tharu youth want change but it has not this meaning that they are very aggressive or advanced. They are only following other communities for a new life style. We can say in other words that the process of Sanskirtization is still running in this community. Tharu youth are playing very creative role in their community but they are not connected with main stream of development even some youth are trying to get higher education and advanced technology but in few number. Maximum Tharu youth are trying to accept other culture only for leaving their old own culture. There are many Religious missionaries are working for conversion of Tharus in this area, that is why some Tharus have converted in other religions. The Tharu youth are ignoring their own culture and losing traditional values. Neither have they got advance ness nor do they aware about their traditional culture. Tharu Rana Parishad (Council of Tharu Community) is a main organization of this community which is active in this socio-cultural movement in this area. This organization is trying to keep traditional culture of Tharus. But this organization is not so success in its main goals.

The Tharu community is one of them Indian tribes which have not more and enough awareness about education. There are many educational institutes and organizations are working in Tharu area but percentage of educated people is very low in Tharu community. Most Tharu students want a job early that is why they are not interesting in post graduate level education. Graduation level is enough for a general job so they want only eligibility for a general job. Only those students are studying in post graduation level which want any special job or did not get a job still. Some students are taking education in post graduate level for doctorate degree but number of these students is few. There are only 2 students (1 male & 1 female) want to do research for Ph.D. level. There is only one Tharu man (Prem Singh Rana) has Ph.D. Degree in this area. At present he is Lecturer in college.

We have been said that also that Tharu Community is suffering form social changes and their youth are playing active role in this process. Youths are refusing many old social rules and customs. In this era new Tharu generation do not like and support early age marriage, leadership& dictatorship of old aged people, Joint family System, Traditional typical Costumes, marriage with elder women. Tribal religious activities& Things etc. traditional Social values have lost their importance and new trends are still running. There is an interesting and amazing system of mutual friendship called as Mitai popular in Tharus community. In this system friends treat together as real brothers or sisters and they every help and support together without any formality. Male friend called as Dilwar or Meet and female Called as Sangan. This system shows the human social values and feeling of the Tharus but at present this system is losing its importance like many other old systems. Kinship system is also changing and materialistic culture is affecting badly on blood and marriage relationships. New generation is using new words on place of old words of relations for example- now Dauwa (Father) is called as Papa or dady and Aiya (mother) is called as Mammy. Many specialties of other communities have been accepted by Tharus at present so we can say that the process of cultural infection is killing the traditional Tharu social system.

In past there were many other communities was capturing Tharu’s Forest and agricultural land but cool minded Tharus never conflicted with them. Many other communities like Muslims, Sikhs, Paharis etc. are Continuously capturing Tharu properties and also hurting their feelings since a long past. The Tharus say that outsiders are cheaters, they are cheating our community. But now situation has been changed because the Tharu youth do not like interfere of others in their own properties. Some educated and politically empowered youth know their rights very well so they are now struggling for freehold of their own agricultural land and other properties. Situation of social conflict is still running because other communities are counter attacking on the Tharus. Blast of population and disorganization of joint families are increasing need of more agricultural land and other natural resources so the Tharu youth are conducting social movements. At present Tharu community is suffering from problem of poverty, illiteracy, social and cultural pollution but its youth are struggling for development.

1- Educational Awareness

The Tharu community is one of them Indian tribes which have not more and enough awareness about education. There are many educational institutes and organizations are working in Tharu area but percentage of educated people is very low in Tharu community. Tharu tribe is also living in nearest country Nepal and there are more and enough awareness about education in this community. There are many social workers of their own community are working hard for education, for example- In 1984 that young man, whose name is Dilli Chaudhary, founded Backward Society Education (BASE) to stand up for the rights of Nepal's marginalized Tharu ethnic group (Roger, 2007). Table-1 shows thats there are 81.90 % Tharu students are enrolled in graduate level and percentage of female in these students is 41.05, it means they are not more backward than male. Only 18.10 per cent students are studying at post graduate level and there are 42.86 % girls are also in these students. Table-1 also showing that number of students at graduate 1st year level are more than upper levels, it means performance of these students is not good in examination because there are 37.07% students enrolled in 1st year but only 24.14 % students in second year and 20.69 % in third year are studying. Females are performing well than Males in this matter. Population of Tharu tribe in district Udham Singh Nagar is 81230 (Statistical Magazine 2008:14) and there are only 138 students are studying in Government Post Graduate College of the District head quarter. It means only 0.16per cent youth of total population are taking higher education, in matter of women this figure is only 0.03 %. Total populations of all communities in this district 1253614 (Statistical Magazine 2008:16) and 6125 student are enrolled in that college. It means 0.48 percent youth of total population are studying in this college and percentage of Tharu students is only 0.16 so the data shows that awareness about higher education in the Tharu youth is 1/3 comparatively other youth.

Comparative Graph about Number of Tharu students in various standards

(Source of facts- Table No.1)

Table-2 shows that 28.45 % students are interesting in Graduate level degree only but a large number of students (69.83 %) want to take post graduate degree. There are only 29.31 % girls and 41.52 % boys are interesting in post graduate level education. Most Tharu students want a job early that is why they are not interesting in post graduate level education. Graduation level is enough for a general job so they want only eligibility for a general job. Only those students are studying in post graduation level which want any special job or did not get a job still. Some students are taking education in post graduate level for doctorate degree but number of these students is few. There are only 2 students (1 male & 1 female) want to do research for Ph.D. level. There is only one Tharu man (Prem Singh Rana) has Ph.D. Degree in this area. At present he is Lecturer in college. Facts are showing that few numbers of Tharu students are interesting in research for Ph.D. level. This situation is not good for their bright future. There are many researchers from other communities are doing research on Tharu tribe but its own students do not like to do study about their own community.

2- Status of Awareness about Employment

At present it is a bad luck of Indian society that every person is getting education only for a job. That is why the social and cultural values are losing their importance. It is big factor and region for social valueless social change. This fact is 100 percent true about Tharu community also. At present every Tharu student studying for job only, a large group of Tharu students do not care their own culture and social values. Employment factor is affecting their social and cultural values because they do not like and want their traditional occupation, they only want any new job any how and on any cost. Table-3 is showing that only 9.48 per cent youth like or want to do their own business and maximum youth (90.42%) want government or private service job. Table-3 is showing a notable fact that awareness about administrative and higher class service job is not enough. There are only 4.31 % youth are trying for higher class service job. Army and police force job is very popular in this community but youth are not trying to get officer class job in force, they are trying only for ordinary job like constable and solider. A big part of student (35.34 %) wants any service job any how. School teacher job is also popular in Tharu youth because the opportunity of this job is easily able in local area. Table -4 shows that maximum 54.31 % youth want to do service job in local area that is why the school teaching job is popular in Tharu youth. Police and army force job is popular in those youth which are physically strong and fit. Social status of police & army men is deemed high and powerful in Tharu community so most youth like to do this job. Agriculture is main and traditional occupation of the tharu tribe but new generation especially higher educated youth do not like agriculture and its related occupations. Government has stabled more industries in Tharu area so the opportunity of job is able easily. Industrialization is playing big role in socio-cultural change in Tharu community because Tharus are coming in touch of other communities.

3- Status of Awareness about Modern Technology and Communication

Tharu youth are very backward in mater of advanced Education, Technology and Communication. They do not like to go in big cities for advanced education and mostly youth are careless about big goal of life. This era is era of modern technology and advanced communication but the Tharu youth are not using these things for making their own carrier. They are using some technological things like Mobile phone, FM Radio, Television & DVD Player but only for entertainment, not for their business or making good carrier. Table-5 shows that there are 100% youth view Television but this is fact that most youth view only movies and other entertainment programmes. They do not like to view News and educational programmes. Table -5 also shows that the most important communication system Internet is not popular in Tharu youth. Only 1.72 % youth are using internet and have their Email addresses. There are 50 % youth are using Radio and FM Radio but maximum youth hear songs and other entertainment full programmes. Maximum youth (93.10%) are reading News Papers and Magazines but the situation is same here like television or FM radio. Maximum youth like to read only entertainment full news and articles mostly about Movie Actors and Actress. There is little number of youth those like to read editorial and other knowledge full articles. This is status of awareness in highly educated Tharu youth, in the matter of other Tharu youth situation will be more poor and thinkable. Many communication companies are providing Mobile Phones on very low pries so many youth (18.10 %) are using mobile phones. Students those living in hostel are mostly using mobile phones for talking to their parents and girl / boy friends also. In short we can say that Tharu youth need to use more and more technologies and communication systems but for making good carrier and real goal of life.

4- Status of Awareness about Their Own Culture

The Tharu community has its amazing culture with many specialties but it is bad luck of this community that its own new generations especially highly educated youth are not so aware for care it. Some Tharus are trying to keep their own socio-cultural values but they are not success in their target till now. Large number of Tharu youth wants change in their life, so they are ignoring their own cultural values. It is true that Tharu youth want change but it has not this meaning that they are very aggressive or advanced. They are only following other communities for a new life style. We can say in other words that the process of Sanskirtization is still running in this community. Tharu youth are playing very creative role in their community but they are not connected with main stream of development even some youth are trying to get higher education and advanced technology but in few number. Maximum Tharu youth are trying to accept other culture only for leaving their old own culture. There are many Religious missionaries are working for conversion of Tharus in this area, that is why some Tharus have converted in other religions. The Tharu youth are ignoring their own culture and losing traditional values. Neither have they got advance ness nor do they aware about their traditional culture.Table-6 shows that 1.72 % youth do not like their own religion and they want to convert in any other religion. There are 17.24 % youth like to wear their traditional costumes and other related things, 30.17 % youth have good feelings for their own culture but they are not playing any role for care it. Maximum 69.83 % youth do not care their own culture and they want change in their life style, only 9.48 % youth are active in movement for keeping their own socio-cultural values. Tharu Rana Parishad (Council of Tharu Community) is a main organization of this community which is active in this socio-cultural movement in this area. This organization is trying to keep traditional culture of Tharus. But this organization is not so success in its main goals.

5- Status of Awareness about Health

There are many social, cultural and economic groups existing in Indian society simultaneously .Their standard of living and awareness varies according to their socio-economic status. There are two major parts of population in India 1- Rural Communities (70%) and 2-Urban communities (30%). Rural communities have lack of Economic, Educational progress. Indian society has four major social classes 1- General Casts, 2- Scheduled Cast, 3-Other Backward Cast, and 4-Schedualed Tribes. Every class has various social, economic and educational statuses; these are reasons of various status of awareness. Rural and Backward communities have not more awareness about Education and Health. Every class has different figure of health awareness. The Tharu community is a part of Indian Scheduled Tribes but this community is more aware about health care than other backward and scheduled casts. The Tharus are physically strong and fit generally because they eat healthy natural foods and they also have many traditional treatment systems. The Tharus eat mostly fish, pork, chicken, Milk products, garlic, onions, ginger, Lemon and fruits. They also like physical exercise and games so they keep their salve fit and fast. Tharus are the largest group of people in the Terai area. Historically, they were the only ones that were able to reside in the malarial jungles. Recent medical evidence supports the common belief that the Tharu people, having lived in the swampy Terai region for centuries, have developed an innate resistance to malaria that is likely based on an unidentified genetic factor.
At present the approach of health care is changing according to develoment especially in new genration of this community. Table -7 shows that maximum (54.31%) Tharu youth like to take modern medical treatments and 45.69 % youth like to take traditional medical treatment. 45.69 % youth like to do physical exercise daily and 9.48 % youth are playing role in various type of helath activities. Youth those active in helth care programmes are volientary working in National Service Scheam (NSS) this is a national scheam of India for students for social work and development. All Tharu students know about HIV/AIDS because there is many litrature and alerting advertisments about HIV/AIDS are ablavle in India. Notable fact is this that more youth do not like their own culture but mostly they like to take their tradiational medical treatments.At present other people are also coming back on Traditional, natural and hurbal medical treatments systems just like Yoga, naturopathy, Ayurveda etc. So this is good signal for Tharu youth because they also like these medical traetment systems. At least we can say that future of health care in Tharu community is very bright.

6- Status of Awareness Environment and Pollution

Historically The Tharu culture is very Eco-Friendly, all cultural thing and activities of this tribe are deeply related with nature. Their residence, food, cloths, art, religion, economy and many other part of life are based on nature and keep ecological balance. Tharu people worship mainly their tribal Goddess (The Earth) called as ‘Bhumsen’ in their folk language. Old generation of Tharu community is more aware about nature and environment than new generation. According to S. K. Srivastava (a famous Indian Anthropologist) in the year 1930 the Social Reform Movment which is popularly known as Jati Sudhar (reforms in cast) among the Tharus was initiated by a handful of educated Tharus. (Srivastava 1958:105) Main some Rules of this movement are as following (which are showing the care ness of old Tharu generation)-
• Women in their menstrual period never to enter into the kitchen or cook meals.
• Women must clean their hearths and put on clean cloths before cooking meals.
• All rubbish of the house and refuse of the cattle must be thrown in a ditch outside the village or in fields and not on the path.
• No liquor and meat to be served at any ceremony.
Traditional Tharu houses making system, Agriculture system, cooking system are based on a natural law that is why the environmental valance never disordered in past. But at present there are many other communities existing in Tharu area by Industrialization and Business, so the process of cultural exchange is running in Tharu area. Tharu youth are attracting to new and charming life style. They are ignoring their traditional tribal culture that is why the identity of old Tharu culture is under dangerous. They must have to get advance education, communication, technology etc. But care of old culture is must too for keep their identity. Main problem of Tharus youth is that they want new life style but they do not know about new and current environmental issues. Table-8 is showing this fact that there are only 6.03 % youth know about green house effects and 9.48 % know about Environmental Laws & all types of pollution. Thinkable and shock full fact is this that 90.51 % youth do not know about environmental issues and they also do not care about it. They like using all type of modern thing (which make pollution) without care of environment. This is situation of highly educated youth than we can easily imaging the status of other general Tharu youth.

7- Status of Political Awareness

Generally the Tharus have not interest in international and national level politics but at local and regional level some Tharus are playing big role in politics. There are many Tharu populated villages existed in this Tarai region so at the village level Tharus have strongly held on leadership. Trend of leadership is traditionally still in Tharu community. In past the Panchayat (local Tharu council) was very powerful and strong at the village level and the head of Panchayat was called as ‘Padhan’. Members of the Panchayat were called as Panch. The Panchayat was also the Village Court and the time of hearing any matter the Padhan was called as Sarpanch (chief of Court). At present this traditional Tharu Panchayat is not so powerful because own new generation do not like its old rules. New Panchayati Raj (local body governance) system of Indian Government has been replaced old panchyats. The Tharu youth are playing a big role in this new panchayati raj system because they have right of Vote. That is why the old type of leadership has lost its value and youth leadership is growing up rapidly. The ‘Khatima’ seat of Legislative assembly of Uttrakhand is reserved for Tribal community so a Tharu ‘Gopal Singh Rana’ has been elected as representative of this area. Some other Tharus Bhuvan Singh Rana, Bheem Singh Rana, Smt. Sushma Rana, have been elected Chairmanship of Block Development Committee. Many other Tharu people have been elected for post of ‘Pradhan’ (head of Village). Some Tharus are active workers of political parties especially the youth are playing big role. Table-9 is showing this fact that 13.79 % youth are directly involve in local and regional politics and 76.39 % have interest in politics but not involved directly. Only 22.42 % youth are not interested in any type of politics. Reservation policy of Indian government is much favorable for political awareness in Tharu youth because many constitutional and political posts are reserved for Tribal communities.

8- Social Changes and Youth Awareness

We have been said that also that Tharu Community is suffering form social changes and their youth are playing active role in this process. Youths are refusing many old social rules and customs. In this era new Tharu generation do not like and support early age marriage, leadership& dictatorship of old aged people, Joint family System, Traditional typical Costumes, marriage with elder women, (Acharya,2001) Tribal religious activities& Things etc. traditional Social values have lost their importance and new trends are still running. There is an interesting and amazing system of mutual friendship called as Mitai popular in Tharus community. In this system friends treat together as real brothers or sisters and they every help and support together without any formality. Male friend called as Dilwar or Meet and female Called as Sangan. This system shows the human social values and feeling of the Tharus but at present this system is losing its importance like many other old systems. Kinship system is also changing and materialistic culture is affecting badly on blood and marriage relationships. New generation is using new words on place of old words of relations for example- now Dauwa (Father) is called as Papa or dady and Aiya (mother) is called as Mammy. Many specialties of other communities have been accepted by Tharus at present so we can say that the process of cultural infection is killing the traditional Tharu social system. Data is clearly showing in table-10 that maximum youth (67.24 %) are coming from nuclear families and only 32.76 % youths are living in joint families. In past joint family system was very popular is Tharu community but at present situation is just opposite.

In past there were many other communities was capturing Tharu’s Forest and agricultural land but cool minded Tharus never conflicted with them. Many other communities like Muslims, Sikhs, Paharis etc. are Continuously capturing Tharu properties and also hurting their feelings since a long past. The Tharus say that pahari are cheaters, they are cheating our community. (Sigrun, 1979) But now situation has been changed because the Tharu youth do not like interfere of others in their own properties. Some educated and politically empowered youth know their rights very well so they are now struggling for freehold of their own agricultural land and other properties. Situation of social conflict is still running because other communities are counter attacking on the Tharus. Blast of population and disorganization of joint families are increasing need of more agricultural land and other natural resources so the Tharu youth are conducting social movements. At present Tharu community is suffering from problem of poverty, illiteracy, social and cultural pollution but its youth are struggling for development.

Conclusion
The culture of Tharu tribe is really ‘Eco-friendly’ and represents a good social system. The Tharus respect and care the natural resources like the forest, rivers etc. The concept of female-empowerment is not needed in this community because the Tharu women have already a high status and sufficient rights in their society. The old generation of Tharu tribe is more aware of the environment than is the new generation. In conclusion, at present the Tharu tribe is suffering from the effects of “social and cultural dynamics.”

Acknowledgements
I am especially thankful to the Tharu people, Srikrishna and Hari Singh, of the Nakulia and Baghori villages who helped me a great deal on my visit their villages and arranged everything possible for observation. I am also thankful to the University Grants Commission of India for providing financial aid for my Research Project about Tribal Youth.

References
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