PYDI

An Obscured Tribe
 PYDI
An Obscured Tribe

C.S. Rammohan Rao

Dr. Devath Suresh

Aryan Publications
New Delhi - 110043
PYDI- An Obscured Tribe

© Author

First Published in 2020

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ISBN 978-93-82968-

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 Preface

Pydi Community people the subjects of the present report

have been dwelling in the agency tracts Srikakulam,
Vizianagaram and Visakhapatnam districts of Andhra Pradesh
right from the days of British Administration in India.
They were enjoying the Social Status of Hill-Tribes from
1917 till 1953 and then how all of a sudden, they lost the
genuine Tribal status due to a small callus error that put them
into an obscured position.
The authors intend to just bring out the exact truth
behind this six and half decade’s episode to lime light with all
necessary documentary evidence.
At the outset let us be frank that there is no meaning
rather a way to request for a grant of tribal status again to
this forgotten Pydi people as they were already enjoying the
same fromthe British era till the dawn of Indian Independence
up to 1953. Once it is resolved on these Parameters, there is neither
any need for comprehensive discussion in Parliament nor
requires any recommendation of the State Government for
inclusion in or exclusion from the list, as this Pydi Community
is within the preview of the definition of Scheduled Tribes.
It’s, therefore, can be summed up as here under keeping
in view vide clause (1) Article 342 of Constitution of India:
vi PYDI : An Obscured Tribe

The President of India concerning any State or Union Territory

and where it is a state after consultation with the Governor
there of by public notification, specify the Tribes or Tribal
Communities or Parts or Groups within the Tribes or
Communities which shall for this constitution to be deemed
Scheduled Tribes about the State or Union Territory as the
case may be.
Under Clause (2) of Article 342, Parliament by law include
in or exclude from the list of Scheduled Tribes specified in a
notification issued under the said clause shall not be varied by
any subsequent notification.
Groups within tribes…. Here denotes the hidden meaning
that Porjas is inclusive of Groups within tribes. When Porja
is entered with a generic term there need not be any specific
mention of sub-tribe within that Caste/Tribe as it is deemed to
be included automatically.
The Report of Advisory Committee in chapter 4 at Para
(48), on the Revision of the lists of Scheduled Castes &
Scheduled Tribes by Department of Social Security, Government
of India, is the further emphasis that in the course of revision
of lists who have at times adopted local names, synonyms and
altered the spellings of some Castes/Tribes. These nominal
changes should not affect the continuation of privileges and
benefits to those Castes/Tribes subjects to such changes. It
would be for the State Government to ensure that the Castes
and Tribes whose names are altered in the revised list are not
denied the benefits they were previously entitled to.
The State Government shall advise issuing necessary
instructions to the appropriate authorities. In the absence of
explicit and valid approval of the Parliament for exclusion of
this Pydi Community from the Scheduled Tribe list.
It is, therefore, no justification for depriving this obscured
tribe Pydiof its rightful claim for issuance of Scheduled Tribe
Certificates by the Government of Andhra Pradesh, a
Preface vii

Corrigendum may be issued in this regard and confirm the

Pydi tribe along with other sub-tribes under Porja to enable
them to have their lost justice.
To take the Readers, Researchers, Administrators, Policy
Makers, nearer to the actual scenery, the present study mainly
focused on evince the Ethnographic Characteristics of Pydi
community inhabiting agency tracts of the study area, besides
emphasizing their religious faith, social practices, economic
pursuits social organization.
We sincerely acknowledge our deep sense of gratitude to
all the field personnel, officials, local leaders and local
institutions, for their valuable support and encouragement in
accomplishing this great herculean task to enable is to restore
their lost social status right with dignity and honour, from
absolute obscured status to brightness.
From Darkness to Light
C.S. Rammohan Rao
Dr. Devath Suresh
 Contents

Preface v

List of Tables xi

1. Introduction 1

2. Demographic Profile of the Pydi Community 9

3. Cultural Profile and Religious Faith 33

4. Intercaste Marriages and Marriage Customs 47

Among Pydis

5. Traits of Porja, Paidi, Domb and Pando Communities 58

6. Conclusion, Findings and Recommendations 85

Bibliography 102

Annexure 105

Index 109
 List of Tables

Table Title of the Table Page

No. No.
2.1 Study Area 9
2.2 Level of Literacy in Pydi Community (Minus 0-5 11
population) In Study Area
2.3 Tehsil- wise ST literacy rate among Pydi Community 12
in the Study Area
2.4 District-wise ST Literary rate among Pydi Community 12
2.5 Pydi Dialect 15
2.6 Level of Income of Pydi Community in Study Area 16
2.7 Expenditure Pattern of Pydi Community in Study Area 18
2.8 Housing Pattern of Pydi Community in study Area 19
2.9 Assets of Pydi Community in Study Area 22
5.1 Distinct Characteristics of Porja, Paidi, Domb, Pano 74
and Pydi Tribal Communities
 1

Introduction

The Scheduled Tribes (STs) account for approximately 8%

of the total population of the Country. Since time immemorial
the tribal communities have remained geographically isolated
for a much longer period yet maintaining their cultural
heritage is being maintained and in intact. Thus, they earned
a unique recognition in the Country. The 5th Five Year Plan
was just aimed at harmonizing conflicting situations arising in
scheduled areas due to economic, social and political poverty,
and to ensure not only the development of the poorest of
poor STs but also the scheduled areas. The present situation
emphasizes on “Growth with Social Justice” means the social
justice not for the sake of charity, as an ideal or for statistical
purpose but for actual growth which ultimately ensures
real progress in itself, otherwise, there will be discontent,
disharmony, tension bound in the entire society, obstructing
rather hampering economic growth. Here the attention of
all Social Scientists is required to converge all human efforts
into group dynamics with each geographical area with special
attention to each community, inhabiting in geographical
isolation notwithstanding their (community) size of the
population. This will pave way for social harmony, because,
2 PYDI : An Obscured Tribe

the social behaviour of each individual within their little

society, their social attitude towards a definite change will
certainly influence the transformation of the society in the
right sphere, and creates an atmosphere that nobody dares
to invite in something that is considered a social crime.
There is a lot of confusion concerning Pydi Community
inhabiting agency tracts of Srikakulam, Vizianagaram and
Visakhapatnam districts with that of (Paidi) a Scheduled
Caste (SC) confined to plain areas. The pronunciation of
these two communities is the same, thus creating greater
misconception whether both Pydi the subject matter of the
study and (Paidi) listed as SC are the same or there is
difference between these two communities. To bring the facts,
the present Ethnographic study was conducted in the Agency
tracts of Srikakulam, Vizianagaram and Visakhapatnam districts.

Origin and History

Pydi community people have been dwelling in the agency
tracts of Srikakulam, Vizianagaram and Visakhapatnam
districts, right from the days of British Administration in
India. There is no historical evidence that the Pydi community
people were migrants. The Pydi people have been accustomed
to live together with other tribal communities viz., Savara,
Jatapu, Gadaba, Proja etc. in the forests and agency tracts while
just covering the lower part of their body with a small piece
of cloth and leaving their upper part half-naked. During the
olden days, these Pydi people used to weave attractive -bed-
sheets in different colour shades besides weaving lower
garments viz., ‘Gamcha’ and ‘Beray’ in pure white colour to
cover the lower parts of the body. The ‘Gamcha’ and ‘Beray’
consist of two yards. The bedsheets made in golden yellow
colour were very attractive and popular which were sold in
weekly shandies (Markets). The Britishers called these weavers
as Pydi people; the literary meaning of Pydi is Gold. Since
then, this name became popular as ‘Pydi’.
Introduction 3

Another meaning of ‘Pydi’ is, in Pydi dialect ‘Padi’ means

Duppati (bed-sheet) these people were called by other inhabitants
as Padi ‘Irayite’ and Padi ‘Pangayite’ means the bedsheet
seller has brought bedsheets, like-wise the word ‘Padi’ has
become as ‘Pydi’ in agency tracts in due course. In usage, these
Pydis were also addressed as ‘Pydi Rayudu’and ‘Pydi Dora’as
was narrated by an elderly person during the field study.
During ‘British Administration’ many orders were issued
where in the status of the Pydi community was recognized
as ST as given here under:
(1) The ‘Pydi’ Community Government Order Manuscript
Series Number 1267, Revenue dated 4th July 1927.
(2) Government of Madras, Revenue Department had issued
Government Order Manuscript Series Number 1318,
dated 18th June 1931- Agency- Vizagapatnam- Agency
Tracts Interest and Land Transfer Act 1 of 1917-Hill
Tribes List- Amendment Notified - In this Government
Order Manuscript Series declared certain tribes with
all their sub-tribes to be Hill Tribes for Act 1 of 1917.
(3) Government Order Manuscript Series Number.187
Home (Judicial) date 22nd January 1918 at Sl. No. 19 -
Pydi was treated as a Hill tribe.
(4) Government Order Manuscript Series Number.318
Revenue, dated 16th June 1931 at Sl. No.62 - Pydi was
treated as an all tribe.
(5) Government Order Manuscript Series Number.769,
Revenue, dated 6th April 1932 at SI. No-62 - Pydi was
treated as a hill tribe.
(6) The list of Backward tribes as per the thirteenth schedule
to the Government of India Order 1936 - the Paidis
were shown at SI.No.41 under Porjas - Bodo, Bonda,
Dhruva, Didua, Jodia, Mundili, Pengu, Pydi and Saliya.
(7) Vide Government of Madras orders Government Order
Manuscript Series Number. 1891 dated 2nd November
1939 Pydi is notified tribe under Sl. No. 18.
4 PYDI : An Obscured Tribe

The main object of the Constitution under articles 342(1)

& (2); 15(4), 16(4) and 16(4A) is to provide protection and
also to provide preferential treatment for the STs having
regard to the economic and educational backwardness and
other disabilities from which they have been continuously
put to suffer. Accordingly, the ‘Pydis’ are notified under
Article 342(1) vide Constitutional (STs) Order 1950 against
SI.No. 35 under Porjas- Boda Bonda, Daruva, Didua, Jodia,
Mundili, Pengu, Pydi and Saliya in Madras State, where in
then the Andhra was part of Madras.
The State of Andhra came into existence in the year
1953 through the Andhra Act 1953 wherein Pydi tribe listed
in STs list against Sl.No.35 under Porjas- Boda Bonda,
Daruva, Didua, Jodia, Mundili, Pengu, Pydi and Saliya -
vide “The Gazette of India, New Delhi, Monday, September
14- 1953.
In the year 1956, the state of Andhra Pradesh has been
formed. During the same year Government of India, Ministry
of Home Affairs, New Delhi has published notification in
the Gazette of India Extraordinary part II Section 3 No 316
A, Monday, October 29th 1956; SRO 2477 A; The SCs and STs
Lists (Modification) order 1956. According to Para 4, 3(1)
The Constitution (STs) Order, 1950 is hereby modified in
the manner and to the extent specified in Schedule-III; under
Schedule-III Part-I -Andhra Pradesh Para (2) Porja
(Parangiperja) is enlisted against SI.No.15.
Subsequently, the Government of Andhra Pradesh has
published “The Andhra Pradesh Gazette” published by
Authority No. 38 Hyderabad - Thursday -September 28,
1961, Part-I Notification by Government and Heads of
Departments and other Officers, etc. In the Gazette, it can be
seen vide Appendix 17-A list of Backward Classes - II STs
against Sl.No. 35 Porjas- Bada Bonda, Daruva, Didia, Jodia,
Mundili, Pengu, Pydiand Saliya has been enlisted.
Introduction 5

Essence of the Study

This study mainly focused to evince the ethnographic
characteristics of Pydi Community living in agency tracts of
the study area besides emphasizing their religious faith,
practices, economic pursuits, social organization etc. Further,
this study also aimed at examining the reasons for inclusion
of the Pydi Community in the Constitution (STs) Order,
1950 under the Schedule-Part -V Madras as one of the
synonyms/sub-tribe of Porja tribe; as well to study the
reasons if any for commission in the subsequent amendment
orders, social injustices were done to the community, their
miseries, etc. Finally, the Study aims at justifying the reasons
for Constitutional Safeguards guaranteed under clause (1)
of Article 342 of the Constitution of India.

Objectives of the Study

1. To study the reason for the inclusion of the community
in the Constitution (STs) Order 1950 under the
Schedule- Part V- Madras (throughout the State) and
the reasons, if any, for commission in the subsequent
orders.
2. To bring out social injustices, done to this community
by abruptly omitting in the subsequent orders after
1953 without any authenticity either by the order of
Government of India or any request made by the
Government of Andhra Pradesh.
3. To justify the reasons, if any, for inclusion in the STs list.

Research Methodology
Modern Social Scientists are much concerned with
“Methodology”, with a view to precisely work out concepts
and classifications, unlike the earlier Sociologists who were
mostly dependent based on social evolution. In this study
two methods have been followed viz., i) Questionnaire method
and ii) Participant observation method.
6 PYDI : An Obscured Tribe

Questionnaire Method
A list of questions covering, family-lineage, clan,
Surnames; types of marriages in vogue, Rituals, Festivals,
worship, food habits, Economic status- occupation, Income
and Expenditure patterns, traditional councils - social control
mechanism, etc. to get comprehensive information on various
aspects of social problems were evolved and canvassed.

Participant Observation Method

In this method the required information is collected by
coming in direct and intimate contact with the individuals
and groups, the observer influences the Individuals and
groups to participant actually and can collect Information
even about some of the extremely personal and confidential
matters. This method is preferred mostly when studying a
problem in the most: backward areas.

Scope of the Study

The Pydi Community people inhabit the Agency tracts
of Srikakulam, Vizianagaram and Visakhpatnam districts of
Andhra Pradesh. As there is no authentic statistical information
about the demographic features of the community, the study
has been confined to limited habitations as ascertained from
the community people in the above districts where there is
a concentration of Pydi families. Hence the study is confined
only to Agency tracts of the above-said districts wherein the
Pydi Community people inhabiting with other tribal
communities since decades.

Limitation of the Study

The data about the Pydi community is available from
census 2001 and the field Study. Further, the Central and
State Government have not undertaken any surveys thus,
there is no authenticate latest information is available.
Introduction 7

Relevance for the Policy Makers

Responsibility of respective State Government with regard
to implementation of the benefits, as guaranteed by the
Constitution of India, as far as Pydi a ST Community, is
concerned. Instead of directly implementing the benefits
Government simply dealing the issue by involving in
correspondence for nothing fruitful. Thereby a genuine ST is
put to lot of inconveniences. In this regard there is also a Supreme
court verdict as what type of action is indeed necessary in cases
of clerical/typographic/printing error and gave the verdict
to straight away issue a corrigendum and confirm the missing
tribal community which was ignored without any authenticity
either by the Parliament or by concern State authorities.
In light of the circumstances discussed supra, the
concerned state government (A.P) may simply come forward
in restoring the Scheduled Tribe status to the Pydi tribal
community and proudly can assure that the Justice is Delayed
to this particular category of people but, Justice Denied.

Relevance for the Society

The ‘little tribal societies’, with lack of strong leadership,
lack of population strength, low literacy level, economic
backwardness is slowly losing their strength and are
succumbing to the pressure of strong outside force, besides
totally unconcerned political leaders who don’t have any
knowledge about tribals, their culture and tradition playing
dirty, role and obstruct small-tribal groups existing exist
since British eta. In these cases, the strong bureaucracy help
is very much essential to safeguard the rights as enshrined
in the Constitution of India.
Chaperization
The first chapter mainly explains growth with social
justice for an ideal purpose which ultimately ensures real progress
in itself, otherwise there will be discontent, disharmony,
together with tension bound in the entire society, obstructing
8 PYDI : An Obscured Tribe

economic growth, while paving social harmony. With this

background spelled out origin and history of the subjects
(Pydi) dealt here in, and the status of tribal how they were
enjoying since July 1927 till 1953. The essence of the study
objectives, methodology, scope and limitation.
The demographic profile of the subjects (Pydi)in study
area, levels of literacy, economic pursuit, ecology together
with the social organization of this Pydi community are
discussed in chapter second.
The third chapter brings about the Pydis’ cultural
profile, their religious faith, food habits, feasts, ancestral
worships life cycles, and death rituals.
The marriage customs among Pydi community, the
proceeding and other connected ceremonies are discussed in
length in the fourth chapter.
The fifth chapter brings the traits of different communities
viz., Porja, Paidi (SC), Domb and Pano to clearly distinct from
Pidi (ST) community with detailed analysis.
Finally the sixth chapter gives conclusion, findings and
recommendation together with various Judgements of various
states and Supreme Court Judgements and the clarification
sought by the Andhra Pradesh Government with regard to
whether the community Porja (Parangi Porja) include the
Pydi community etc are brought to the attention of the readers,
scholars, administrators policy makers, how the error has
occurred, and the immediate remedy available through
Supreme Court Judgement to rectify the injustice done to
the hapless Pydi community who are virtually punished
and are continuously ignored till date for not of their fault.
It is time for the concerned Andhra Pradesh Government
to come forward, and extend their generosity by restoring their
genuine Scheduled Tribe status so fare obscured with dignity
and decorum in the interest of Natural Justice in general and
the Pydi Scheduled Tribe community in particular with honours.
 9

Demographic Profile of the Pydi

Community

Introduction
This chapter briefly explained about the demographic
profile of the Pydi Community who are gradually been
cancelled in while Andhra Pradesh state.
The Pydi community population is mostly concentrated
in Srikakulam, Vizianagaram and Visakhapatnam districts
of Andhra Pradesh Therefore study has been taken up in
the following Pydi habitations.
Table 2.1
Study Area
Sl. District Tehsil Village No. of No. of Women Population
No HHs headed families Male Fema le Total
1 Srikakulam Seethampeta Somagandi 89 16 215 226 441
Seethampeta 105 2 175 199 374
K. Veeraghattam 41 4 72 76 148
Bhamini Yathamguda 5 1 11 12 23
Kothuru Irapadu 16 3 28 34 62
R.K. Puram 74 19 138 159 297
Mahasingi 69 16 93 122 215
2 Vizianagaram Kurupam Gumma 26 5 99 109 208
Konda Levidi 7 2 14 16 30
Pallam Levidi 91 18 187 194 381
G. L. Puram Vangara 10 0 22 21 43
Kondu Kuppa 16 0 48 55 103
Kadaripuram 76 10 193 182 375
3 Visakhapatnam Anantagiri Garugubilli 47 6 78 91 169
Total 672 102 1373 1473 2869

Source: Concern Tehsildar Offices

10 PYDI : An Obscured Tribe

A household survey has been conducted in 14 Pydi

habitations covering 672 families and 2869 Pydi population;
of which 1373 are male and 1496 are female. Out of 672 Pydi
families; there are 102 women headed families in the study area.
The sex ratio of Pydi community in the study area is 1089
females per 1000 males. The distribution of Pydi population
by age group in the study area is furnished in Annexure -1.
These habitations are located in the Scheduled Area/
Tribal Sub-Plan area. Therefore, the landholding families
are negligible in the study area. It has been informed during
the study visit to the Pydi habitations that some of the Pydis
were practising Podu (Metlu), but the lands were seized by
the Revenue Officials and assigned to the local tribals.
The literacy level of Pydi community in the study area
is as follows:
Demographic Profile of the Pydi Community 11

Education plays a greater role in all spheres of

development. It has been the policy of the Government that
the best investment is in Human Development so that the
community themselves can take care of their problems on
development; once awareness is created among them through
media of education. Hence Education is the main indicator
of Human Development.
The Tehsil- wise ST literacy rate as per the 2001 Census
and a literacy rate of the Pydi community in the study area
as of 2010 in the Tehsil is as follows:

Table 2.2
Level of Literacy in Pydi Community (Minus 0-5 population)
In Study Area
Sl. District Tehsil Village To tal Literates Percentage
No
Male Female Male Female Male Female

1 Srikakulam Seethampeta Somagandi 191 202 133 85 69.63 42.08

Seethampeta 171 193 72 52 42.11 26.94

K. Veeraghattam 70 74 21 16 30.00 21.62

Bhamini Yathamguda 11 12 6 6 54.55 50.00

Kothuru Irapadu 27 33 15 14 55.56 42.42

R.K. Puram 127 145 63 64 49.61 44.14

Mahasingi 82 110 46 48 56.10 43.64

2 Vizianagaram Kurupam Gumma 95 103 52 45 54.74 43.69

Konda Levidi 16 14 11 6 68.75 42.86

Pallam Levidi 178 188 104 99 58.43 52.66

G. L. Puram Vangara 20 19 9 8 45.00 42.11

Kondu Kuppa 45 51 30 25 66.67 49.02

Kadaripuram 176 168 99 82 56.25 48.81

3 Visakhapatnam Anantagiri Garug ubilli 74 81 38 27 51.35 33.33

Total 1283 1393 699 577 54.48 41.42

Source: Ibid
12 PYDI : An Obscured Tribe

Table 2.3
Tehsil- wise ST literacy rateamong Pydi community in the
Study Area
Sl. District Tehsil ST Literacy Rate as per 2001 Pydi Co mmunity Literacy Rate in
No Census Study Area as on 2010

Male Female Total Male Female

1 Srikakulam Seethampeta 42 23 33 52 32 42

Bhamini 45 24 34 54 50 52

Kothuru 39 21 30 52 43 47

2 Vizianagaram Kurupam 47 24 36 57 49 53

G. L. Puram 49 28 38 57 48 52

3 Visakhapatnam Anantag iri 37 17 27 51 33 41

Source: Ibid

The district-wise ST literature in the study districts as

per the 2001 Census and a literacy rate of Pydi community
in the study area of the districts as of 2010 is as follows:
Demographic Profile of the Pydi Community 13

Table 2.4
District-wise ST Literary rate among Pydi Community
Sl. District ST L iteracy Rate as per 2001 Pydi Community Literacy Rate in
No Census Study Area as on 2010
Male Female Tota l Male Female
1 Srikakulam 53 31 42 52 37 44
2 Vizianagaram 41 26 35 58 49 53
3 Visakhapatnam 46 23 34 51 33 42

Source: Ibid

Table 2.4 indicates that the literacy of Pydi community

in Srikakulam District is more or less equal to the literacy
of STs of the district after the lapse of a decade. If it is considered
to that of the 2001 Census it would have been much lesser
than the literacy rate of STs. The same situation might have
prevailed in Vizianagaram and Visakhapatnam districts also.
The comparative situation could not-be presented as there is
no record of Pydi community in the 2001 Census.
14 PYDI : An Obscured Tribe

The level of literacy among literates in Pydi community

in the study area as of 2010 is furnished in Annexure-2.
The Pydi community has its own dialect known as
Pydi Basha which is corrupt of Oriya, Telugu and Hindi. In
addition to their own dialect, they speak Telugu. Some of
the words of Pydi dialect are as follows:

Pydi Women
Demographic Profile of the Pydi Community 15

Table 2.5
Pydi Dialect
P yd i Dialect Telu gu En glish
Asa Raandi We lco me
Aa Ra Come
Ja Ve lu Go
Jwa Ve llandi Go
Khe lisa Tin nava Did you e t
Bh ok Akali Hu ngry
Deda An na Eld er Bro ther
Bh ai Tammu du Younger Brother
Nena Akka Eld er Sister
Bh eyini Ch ellelu Younger Siste r
Bo v Vad ina Sist er-in- Law
Po pa Attha Mo ther-in-Law
M om a M ama Uncle
Bh atam Bava Bro ther-in-Law
Dokara Deda Tata Paternal Grand Father
Dokiri Nene Nanamm a Paternal Grand Mother
Su ruba Chinnan na Paternal Uncle
Sanya Pinny Au nty
Bo doba Ped a Nanna Paternal Elder Uncle
Bo doya Ped damm a Paternal Elder Au nty
Ba Nanna Fat her
Ya Am ma Mo ther
Jiba Bharya Wife
Jibo n Pranam Life
So yiba Niddura Pod am Let us sleep
Bh oji Karyam Functio n
Ujur Ve luturu Light
Be la Su ryudu Sun
Jo ne Ch and rudu Mo on
Nikho Achchisa Bagunnava Are you well
Nikho Achchi Bagunnanu I am well
Gad on Sn anm Cheyu ta Bathing
Sira Battalu Clo thing
Kachon Uthakatam u Washing
Dukha No ppi Pain
Jo b Jwaramu Fever
Kando n Advadam We ep ing
Bh ya Pendli M arriage
Source: Field Study
16 PYDI : An Obscured Tribe

Economic Pursuit
The Pydi habitations are located in the Scheduled Area/
Tribal Sub-Plan Area (TSPA). Therefore, the landholding families
are negligiblein the study area. They have informed that some
of the Pydis were practising Podu (Metlu), but subsequently,
the Podu lands were seized by Revenue Officials and assigned
to the tribals. All the families are having job cards and surviving
on the National Rural Employment Guarantee Scheme (NREGS)
and agricultural labour except a few who are in the service
sector. Their main source of income is wage-earning. The
status of income of Pydi households is as follows:
Table 2.6
Level of Income of Pydi Community in Study Area
Sl. District Tehsil Village Status of Inc ome
No
No. of Households in Income Range (Rs)

Upto 10000 10001 to 20000 20001 and above

1 Srikakulam Seethampeta Somagandi 7 71 11

Seethampeta 4 92 9

K. Veeraghattam 3 38 0

Bham ini Yathamguda 4 4 0

Kothuru Irapadu 2 14 0

R.K. Puram 6 56 12

Mahasingi 5 63 1

2 Viz ianagaram Kurupam Gumma 1 25 0

Konda Levidi 0 7 0

Pallam Levid i 4 79 8

G. L. Puram Vangara 0 10 0

Kondu Kuppa 0 16 0

Kadaripuram 3 67 6

3 Visakhapatnam Anantagiri Garugubilli 2 45 0

Total 38 587 47

Source: Field Study

Out of 672 families covered in the study; 625 families
are living hand to mouth livelihood and only 47 families are
eking out a self-sufficient life.
Demographic Profile of the Pydi Community 17

Inside the House (Kitchen)

18 PYDI : An Obscured Tribe

Pydi Man Coming from Work

Most of their earnings are spent on food. As the households

are wage earners under NREGS and agricultural labour;
the food habits are similar to each other. All the families are
having ration cards and draw their daily requirements from
Fair Price Shops/DR Depots. Most of the Pydi people are not
intoxicant addicts; but use on the occasions of festivals,
religious ceremonies, marriages, etc. The expenditure pattern
of the Pydi community in the study area is as follows:
Table 2.7
Expenditure Pattern of Pydi Community in Study Area
Sl. District Tehsil Village Expenditure incurred (Rs.) on – Number of Households
No
Food Dress and Intoxication
Ornaments
5000 to 10000 & Below Above Belo w Above
10 000 Above 1000 1000 1000 1000
1 Srikakula m Seethampeta Somagandi 71 8 77 12 89 0
Seethampeta 99 6 86 19 105 0
K. Veeraghattam 41 0 41 0 41 0
Bhamini Yathamguda 5 0 5 0 5 0
Kothuru Irapadu 16 0 16 0 16 0
R.K. Puram 65 9 68 6 74 0
Mahasingi 68 1 67 2 69 0
2 Vizianagaram Kurupam Gumma 26 0 26 0 26 0
Konda Lev idi 7 0 7 0 7 0
Pallam Levidi 83 8 79 12 91 0
G. L. Puram Vangara 10 0 10 0 10 0
Kondu Kuppa 16 0 16 0 16 0
Kadaripuram 74 2 68 8 76 0
3 Visakhapatnam Anantagiri Garugubilli 47 0 47 0 47 0
Total 638 34 613 59 672 0

Source: Field Study

Demographic Profile of the Pydi Community 19

About 638 families spend below Rs.10,000/- per annum

on food. 34 families spend more than Rs.10,000/- on food.
This indicates that most of the families suffer from malnutrition.
Dresses are purchased only during important ceremonies
and festivals. It is also noticed that no family spends much
of their hard earnings on alcohol. However, the expenditure
on alcohol is less than Rs.1000/- per annum per family.

Human Ecology
The Pydi community follows the nucleus type of family
system. Hence their houses are single room or one room
with a Small Verandah. The types of houses owned by the
Pydi families are as follows:
Table 2.8
Housing Pattern of Pydi Community in study Area
Sl. District Tehsil Village Number of Households having Houses
No Thatched Tiled Asbestors RCC Total
1 Srikakulam Seethampeta Somagandi 72 0 2 5 89
Seethampeta 71 4 3 27 105
K. Veeraghattam 41 0 0 0 41
Bhamini Yathamguda 5 0 0 0 5
Kothuru Irapadu 13 3 0 0 16
R.K. Puram 48 0 2 24 74
Mahasingi 23 36 2 8 69
20 PYDI : An Obscured Tribe

2 Vizianagaram Kurupam Gumma 22 0 3 1 26

Konda Levid i 7 0 0 0 7
Pallam Levidi 59 0 4 28 91
G. L. Puram Vangara 10 0 0 0 10
Kondu Kuppa 16 0 0 0 16
Kadaripuram 68 0 6 2 76
3 Vis akhapatnam Anantagiri Garugubilli 47 0 0 0 47
Total 502 43 22 105 672

Source: Field Study

The Pydi community lives in symbiosis with Savara

and Jatapu tribes. The houses are in parallel with narrow
passages. Most of the thatched houses are rectangular with
a room and a Vasara. 75% Pydi families are living in thatched
houses in the study area. 43 families have tiled roofs that
were sanctioned under IAY. The RCC houses are sanctioned
under INDIRAMMA Scheme. It has also been noticed that
the houses that sanctioned other members under the
INDIRAMMA scheme are in an incomplete shape. Hence,
they are forced to live in thatched houses.
Demographic Profile of the Pydi Community 21

Pydi Habitations P. Levide

Pydi Habitations P. Levide

The household articles available with the Pydi families

are only utensils except in a few cases. Only 15 families are
having modern equipment like bicycles, two-wheelers, TVs,
etc. The assets holding pattern of the Pydi community in
the study area is as follows:
22 PYDI : An Obscured Tribe

Table 2.9
Assets of Pydi Community in Study Area
Sl. District Tehs il Village Number of Households having Assets worth (in Rs.)
No House/H ose Site Household Modern
Articles Equipment’s
Upto 10001 25001 Upto Above (TV/Cyc le/Two
10000 to and 1000 1000 Wheelers etc)
25000 above
1 Srikakulam Seethampeta Somagandi 72 2 15 71 18 0
Seethampeta 71 7 27 68 37 2
K. 41 0 0 41 0 0
Veeraghattam
Bhamini Yathamguda 5 0 0 5 0 0
Kothuru Irapadu 13 3 0 16 0 0
R.K. Puram 48 2 24 53 21 3
Mahasingi 23 38 8 56 13 0
2 Viz ianagaram Kurupam Gumma 22 3 1 26 0 0
Konda Levidi 7 0 0 7 0 0
Pallam Levidi 59 4 28 79 12 8
G. L. Puram Vangara 10 0 0 10 0 0
Kondu Kuppa 16 0 0 16 0 0
Kadaripuram 68 6 2 71 5 2
3 Visakhapatnam Anantagiri Garugubilli 47 0 0 47 0 0
Total 502 65 105 566 106 15

Source: Field Study

Demographic Profile of the Pydi Community 23

The Pydis follow the Nucleus type of family system. As

the community inhabit a scheduled area, the house sites are
in small sizes ranging from 40 Sq. yards to 100 Sq. yards
acquired through succession. 502 families are having less
than Rs.10,000/- worth of house/house sites, 65 families are
having houses/house sites of more than Rs.10,000/- worth
and less than Rs.25,000/-. Out of 672 families covered under
the present study, only 105 families are having houses/house
sites of more than Rs.25,000/- worth.
Nearly 566 families are having household articles worth
less than Rs.1000/- and 106 families have household articles
worth more than Rs.1000/-.

Open Kitchen

Pydi Girl
24 PYDI : An Obscured Tribe

Social Organization
Most of the tribal communities believe that the formation
of different social groups in their small societies is mainly
based on blood relations, lineage, phratry and clan systems.
The Pydi community people also believe and strictly follow
this clan system along with lineages, phratry and blood relations.
They believe that these social groups are emerged from their
ancestors and follow the patrilineal system and endogamous
unit and call them lineage (Vamsam). The following are their
lineage systems in their social life.
Korra (sun), Pangi (eagle), Killo (tiger), Gollori (Monkey),
Onthal (snake), Kimudu (bear), Gor (ox), etc. Surprisingly,
all these lineages are common in Jatapu and Savara tribal
communities with whom they live in symbiosis.

Pydi Women with Child

Some of the surnames (Intiperlu) followed by Pydi
community people are; Nimmala, Limmaka, Shyamal, Suna,
Kosoliya, Ponuluru, Bebroth, Pathika, Bhisher, Takiriya,
Ganta, Palaka, Pani, Gollera, Korada, Mandhange, Biddika,
Jeer, Pasu, Pasupureddy, etc. The lineage, clan and phratry
systems are followed only to identify the suitable marriage
alliances. The individuals belonging to various lineages are
Demographic Profile of the Pydi Community 25

allowed to marry from any of the above-said lineages within

their community. One cannot marry a girl whose mother
belongs to the same clan or phratry of the boy i.e., if a boy
belongs to Korra lineage, cannot marry a girl whose mother’s
lineage is also Korra. Same lineage groups are prohibited
from marrying each other as their relations are considered
as brothers and sisters.
The following common surnames are found among
Pydi, Jatapu and Savara communities.
(i) Palaka
(ii) Pattika
(iii) Mandangi
(iv) Kadraka
(v) Biddika
(vi) Kondagorri
(vii) Limmaka

Pydi Couples
Marriage
Marriage is a universal institution that fulfils the
spiritual, biological and psychological needs of the spouses,
26 PYDI : An Obscured Tribe

as well asaccords social recognition to the children born in

course of such physical relationship. Marriage has social
sanctions. There isa good number of forms of marriage,
especially in tribal societies. The Pydi community people
also recognize the following types of marriages which are
also socially accepted by the tribal societies.

Pydi Newly Married Couple

Marriage by negotiations, by capture, elopement, etc.,
besides following (i) Monogamy, (ii) polygamy, (iii) bigamy,
(iv) levirate,(v) sororate systems which are socially accepted.

Monogamy
In this system, a male member is allowed to have only
one wife. It is the most widely accepted form of marriage in
Pydi community.

Polygamy
In this system, a male member has two are more wives.
The tribal families mostly depend on agriculture and agricultural
labour, people prefer a greater number of wives as in these
communities’ women are an economic force and equally
earn on par with their husbands. The Pydis inhabiting along
with the Savara tribe practice this type of marriage.
Demographic Profile of the Pydi Community 27

Bigamy
In this system, a male member has two wives.
During the study; the team has studied some cases
concerning inter-caste marriages where in a Pydi man
married Jatapu women, in another two cases the Pydi men
married Savara women which were approved and accepted
by the community.

Pydi Jatapu
Pyde Man with Jatapu and Pydi Wives

Marriage By Negotiation
It is also called Samand Bhiya. It Is opined that it is the
ideal type of marriage that involves complete negotiations
followed by a formal betrothal and marriage with a full
wedding procedure. The initiations start as follows; the
bridegroom first sees the bride same where in some place,
then he will send one party consisting of elders of the village
to bride’s house taking a pot of rice and liquor. The elders
ask questions to the bride’s family members, close relatives,
of their liking the groom. If everybody likes the proposal
then they will ask the bride’s willingness. If she replies in
the affirmative, she has to say loudly that she likes the
28 PYDI : An Obscured Tribe

groom, then the bride’s family accepts the liquor brought

by the groom’s party and the negotiations procedure is
closed. The bridegroom has to make a payment called “Oli”
to the bride’s parents. The date of marriage is fixed in
subsequent visits to the bride’s place. Marriage takes place
in the bridegroom’s residence. A day before the marriage the
groom’s party goes to the bride’s village and bring her to
their village, on the way to the groom’s house, the bride’s
party members are served with Ragi water, Ambali and more
particularly liquor to quench their thirst. The marriage
proceedings run for three days. The first day will be known
as Gunsan day. On this day they invite the barber and ask
to remove the nails and purify them as per rituals.

Pydi Couples
The second day is known as Logon, the couple will be
made to sit on a Bamboo mat at the groom’s house wearing
new clothes applying turmeric paste throughout the body
and tie a thread with Guava leaf to their writs and forehead.
This they call Mukkoti. The elders of the village sprinkle
turmeric water on them and then the groom and bride pour
rice over each other’s heads. After this, the elders put some
coin in a pot containing rice and ask the couple to pick it
up, whoever picks up the coin first, will be declared the
Demographic Profile of the Pydi Community 29

winner. Much fun takes place during the game. One group
supports the groom and another group supports the bride
and shouts at each other while cutting certain mad jokes on
bride and groom. Whoever wins the coin first, the groom
fixes some price which is paid to the winning party and the
price amount thus earned is spent on liquor. On the third
day, marriage takes place after they play with mud applying
to each other and then go to the stream and take bath and
come back and participate in Pankthi Bhoji and thus putting
curtains on marriage proceedings.

Marriage By Capture
This type of Marriage is practised frequently by the
Pydis. The consent of the girl plays a major rolein this type
of marriage. The cause of action begins when the boy’s parents
negotiate with the girl’s parents if the alliance breaks away
due to some reasons like the background of the boy, or the
family background or the boy’s earning capacity/property,
Chinna Bhoji, Betha will be contributed by the clan people to
the girl’s or boy’s family in token of help to the family. If the
boy is keen to marry the girl sends the message through
some elders to negotiate secretly. If the girl also shows
interest, she conveys the message to the boy. on a fixed day
and time either at a shandy or at any convenient place the
boy is accompanied by his friend’s capture (Kanya Jheka Neeya
Kelo) the girl and brings her to his residence or any of his
relative’s house. The girl is kept in a house in which secrecy
and protection are ensured. Usually, the boy’s parents give
consent when their son wishes to marry the girl. The boy’s
father then approaches the elders after hearing the wish of
his son. Then the elders depute someone to take the consent
of the girl. If she agrees, the marriage is performed quickly
after a minor fine to the groom. The room’s family invites
their relatives for the marriage.
30 PYDI : An Obscured Tribe

Pydi Youth

Marriage By Elopement or Nelva Marriage

In this type of Marriage both the girl and boy elope
without being informed to their respective parents. Even in
case if the parents have come to know about their Wards
liking and do not endorse their liking yet the marriage takes
place. They live in secrecy until they hear about the consent
from the parents of the girl or the boy. Then this problem
is referred to elders who will settle the issue by calling the
parents of both the boy and girl and the couple after hearing
both sides, the elders give their consent in affirmative and
put some minor penalty and fix the marriage date.

If a married woman elopes with another man, the man

with whom the woman eloped must pay the compensation
(Mahanali) towards her marriage expenses incurred by her
former husband after taking all from the second husband.
When a married woman elopes, she should leave her children
with her former husband.
Widow marriages are socially accepted, levirate and
sororate marriages are also in vogue among Pydis. In the
levirate type of marriage, the younger brother will marry
Demographic Profile of the Pydi Community 31

the widow of the deceased elder brother to keep the family

property undivided and intact. In a sororate type of marriage,
the widower will marry the younger sister of the deceased
wife to protect the children with love and affection.

Pydi Widow
Conclusion
Pydi community has its own dialect known as Pydi,
Basha, a corrupt of Oriya, Telugu and Hindi. The speak Telugu.
It is observed that land-holding families are beligible in study
area. All the families have job-cards and surviving on
National Rural Employment Guarantee Scheme (NREGS) of
the total 672 families covered in the study area 625 families
i.e., approx. 93.05% are living hand to mouth life, the rest
of 6.95% families are self-sufficient. The Pydi community
people have much regard for their social customs, which are
essence of wisdom of this agency tract hill tribe since time
immemorial. Besides have much faith and belief in they age old
social systems, violation of social control may entail punishment
as per their little societies law of land. They also have much
respect for their social institutions, rather social organizations.
In this system the little tribal society functions harmoniously,
32 PYDI : An Obscured Tribe

while maintaining mutual trust among themselves. Respect

social Laws followed by social institution such as marriage.
Through their permit Levirate, Sororate, Poligamy and
Bygamy system of marriages yet monogamy is a popular
system in vogue. The widow marriages are socially accepted.
Thus, the Pydi community people are known for their social
customs, organizations and respect for each other to
strengthen their community which is at the lower-web of
the society.
 33

Cultural Profile and Religious Faith

Introduction
Religion and culture always exist in close relation.
Together with aesthetics and ethics, religion confidantes’ culture.
As ethnicity become part of the related concepts, The relation
with relation needs explanation. This chapter explains the
cultural and religious faith of the Pydi community.

Cultural Profile
Habitation
The Pydi are accustomed to live in interior hill-tracts
along with other tribals such as Savara, Jatapu, Pengu and
Mundill etc.

Occupation
The main occupation of Pydi Community people is
Agriculture Labour, collection and selling of firewood in
local shandies, and a few families are agriculturists.

Crops
The main crops grown in the forest/hill tracts are Kandulu
(Tuwar), Jonnalu (Jowzar), Korralu, Gentitlu and Chollu etc.
34 PYDI : An Obscured Tribe

Food
The Pydis’ consume vegetarian food like forest tubers,
Arika Teegalu, Pitta Dumpalu, Puli Dumpaluetc., besides
consuming Bodantam Akulu (Barada-sag), Tantem Akulu,
(Chakada,sag) Pulleru Akulu; cooked rice, Ambali, Tenka Ambali;
Jeelugu Ambali etc. They are also fond of non-vegetarian
food; and consume the flesh of animals, Pork, Birds, Fish,
Fowl, Goat, Buffalo, etc.

Liquor
The Pydis consume regularly on each festival,
marriages, and also on bad occasions like death, all types
of liquor viz., Ippa Sara, Kallu, Jeelugu Kallu, Eta Kallu, Bellam-
uta, etc.
It is observed that Pydi Community people follow faith
in Idol worship as well as totemism. They also believe in
Nature and its gifts. They sincerely worship Neem Tree and
Peepal tree.

Group of Pydi Women Taking Lunch

Cultural Profile and Religious Faith 35

Pydi Woman with Cigar

Feasts
The Community as a whole participates in the marriage
celebrations, and perform ‘Dimsa’ dance irrespective of age
and sex; they dance to the tune of Dappu, Sannay and Tudumu.
To mark the beginning of Agricultural operations they
celebrate the festival of seed-sowing with full of Joy, offer
pooja to their deity Jakiramma and Konda Devatha. They also
celebrate the Harvest festival (Kotha Panta festival) and sacrifice
animals, goats, fowls etc. All these feasts and festivals are
considered as part of their traditional culture since generations,
which are discussed hereunder:

Lodda Bono Puja

The purpose of doing this Puja is that when a Tiger or
any wildlife targets any village or any bad spirit attacks the
village, they offer a Hen to please the Goddess-Bodo Devatha,
who protects the village from all such attacks. This Puja is
celebrated by individual families to overcome their domestic
problems. They worship the Neem tree and Peepal tree.
36 PYDI : An Obscured Tribe

Barobhai Banuva Puja

This is performed in the forest. The villagers carry the
food items, and prepare food and eat in the forest. The left-
out food items along with cooked food are left in the forest
with a belief that their sins are buried in the forest.

Pothuraju Puja
It is also known as Bodo Devatha. The Pydi community
believes that he is responsible for providing them with the
foodgrains, other forests produce uninterruptedly. They
consider Pothuraja as one of the important Gods. Ganga
Devatha who is also known as Nookalamma is the younger
wife of Pothuraju. By offering Pujas to her they believe that
they are well protected from any dreaded epidemic and other
diseases.

Thakurani Maa Puja

She is the elder wife of Pothuraju Gods he is the protector
of the village in all respects such as Health, Food grains,
rain, etc.

Mohini Puja
To get protection from all diseases the villagers perform
Mohini puja and offer ‘Cow’ to the Goddess.

Sondi Puja
The speciality of this Sondi is that it is located between
two villages. The Pydis offer puja with black cloth, black
bangles and small wood charity small grass bundles besides
small stick bundles. After completion of the Puja, the Pydis
will remove all the old pots used in the house and bring to
Sondi and leave them there only. The main belief of this puja
is that if they perform this puja honestly the Gods of other
villages will not attack their village and people.
Cultural Profile and Religious Faith 37

Podmora
This God is being worshipped for the good yield of
grain and millets. The Pydis go into the forest and search for
a Separate place, and clean the Surroundings and locate the
God in that place and keep their offerings there in the forest.

Jankor Debta
This God is responsible for the good yield of garden
Crops, Pumpkin, Tubers, Tamarind besides protecting the
forest produce. Bandapan Perob is celebrated in August for
Jankor Debta.

Jakara Devatha, Ancestors Worship

Soro Mongala
This is the only deity being performed at home by Pydi
Community people. It is very difficult to offer puja to Soro
Mongala Deity as the Pujari who performs Puja or offeror
has to remove all of his clothes. Only cooked items are
offered to this deity.
Dando Pooja
It is called a street festival; every resident contributes
some amount. The amount so contributed is pooled together
38 PYDI : An Obscured Tribe

and a buffalo is bought. Then two measures of rice and one

measure of Sodi flour from each house are collected, and then
erects one mandap (Pandiri) with the branches of the Maddi
tree. The buffalo is sacrificed in the central place of the village
and will be made ready for puja. The Heart and head meat
will be cooked by Deesarodu, and leftover meat is burnt in the
fire and kept in add leaves, break a coconut, offer plantains
and pray their village deity to keep everyone, their animals,
birds, etc., healthy and safe and then they take food. At 3
O’clock. the items kept in Puja are taken to Mapuru Devatha
and again offer poja then the dung taken out from the
buffalo will be made into dung cakes and pasted on the walls
of every house in the village. Around 5 O’clock Deesarodu
tonsures hishead and moustaches and prays in the honour
of Pitru-Devathalu (deceased forefathers’ souls).

Urukattadam
This is mainly done to prevent the entry of Bhootha-
Pishachalu (bad spirits) into the village. The Ejjodu during Sukka
Muhurtham (time fixed for the occasion) takes four iron nails,
four iron chains, sharpened wooden nails, one pig, plantains,
and coconuts and offer to the village deity on Amavasya day
around 11.30 and 12.00 in the night and nearly fifteen male
members nakedly run while throwing Neyyalu (items brought
for offerings) throughout the place as decided by the Ejjodu.
At that time Deesarodu sees the Deyyalu (bad spirits) and
catch the spirits in bottles immediately and directs the male
members to erect poles, fix nails and burry the spirits in the
bottles in all four directions (east, west, north and south)
accordingly the male members complete the proceedings.
The Ejjodu also treat persons who are controlled by the ghost
and he will try to know which of the spirits/ghosts are troubling
the person. If the ghost is there, he will offer cock and
liquor or if any other evil, pig and liquor. The Ejjodu plays
an important role in the lives of Pydi community people.
Cultural Profile and Religious Faith 39

Festivals
The Pydis perform Konda Devatha festivals mainly
Jakeramma, Goddalammma, Khandi Kotha, Mamidi Kotha, besides
performing Ammavari Pandugalu; village deities like Nandi Demdu,
Najarraju, Polamma and Nookalamma. Diyali (Diwali is the main
and important festival of the Pydis: In addition, the Pydis
also offer Pooja in memory of their deceased souls. They also
give importance to some Hindu Gods like Ramudu, Krishnudu,
etc., They consider Ammavaru as their Ilaavelupu. In addition
to the above, they also celebrate the following festivals.

Pus Porob
It is also known as Sunkaraman Porob. The festival is
mainly celebrated to express thanks for the successful completion
of agricultural operations. They cook tubers known as Nagoli
Dumpalu along with Nagal Kanda Sara into the curry and eat.
The festival is celebrated in March.

Chaitra
The festival is known as the sowing ceremony and is
celebrated with a lot of enthusiasm during April (Chaitra) month.

Disera
The festival is known as Naya Khaiee Porob. The Pydis
decorate their houses while observing fast. They prepare food
out of new grains, new edible roots, tubers, fruits and leaves
and offer to God and then eat. This festival is celebrated in
October.

Bretton Porob
The festival is celebrated in August. All new crops, fruits,
viz., new tamarind, new pumpkin, new creeper and new tubers
will be offered to Tankar Debita as the festival marks the
eating of new food crops. A black cow will be sacrificed at the
sacred place called Sondhi located at the entrance of the village
or under the neem tree or a peepal tree adjacent to Sondhi.
40 PYDI : An Obscured Tribe

Diyali
The festival is celebrated in November. It is celebrated
to appraise their ancestors to protect them from all diseases
and to take care of them in their day-to-day life. This festival
is marked with a lighting lamp in Jedda a lampstand small
earthen lamps fill with castor oil and a wick is placed in it
and their lighted. The festival begins in the evening. After
the celebration, they eat food. On the first day, the villagers
remember their ancestors and weep in their grief over their
death. The next day they offer a cow to their ancestors in
their houses. On the third day, villagers fetch water in pots
from the stream and tie around the pot Pitha Kangidi fruit
(wild cucumber), Peepri Kaya along with its creeper and
then they take bath with the water and wear new clothes.
This festival is one of the important Porob among all Porobs
and is celebrated with gay and joy for 3 days.

The Spirits
The Pydis believe that various kinds of Bhooths viz.,
Doger (forest) Bhooth, Sia Bhooth or Jodugu (fear), Mosonia Dumba
Buzoilground Ghost, Gogha Booth (big tree, groves), Kothahara
Bhooth (sound of the dry leaves on the ground when disturbed
by reptiles), Jol Kamini Ghost (when one accidentally slips in
water at streams), Surragali Bhooth (whirlwind), Sorapuniya
Bhooth (Thunder) influence their way of day-to-day life.
All the above said Bhooths are affected by fear at different
places at different times. The Bhooth can be traced by the
pulse of the victim, which starts beating faster, the victim’s
eyes will bulge, the joint the patient suffers from high fever
and vomiting. The general treatment for the Bhooth attack is
normally they heat the shovel on the fire in a tumbler (utensil),
the medicine extracted from different leaves and roots is kept
on the red heated shovel. Then the flames will be blown on
the head, nostrils and ears of the patient. The medicine is
kept on the head, in themouth, in the ears and on the
Cultural Profile and Religious Faith 41

stomach. Then the Bhooth (spirit) inside the victim speak out
the history and the relation with the people. One of the
villagers will question the Bhooth the reason for attacking
that particular individual. The Bhooth will explain the reason
for attacking and further gives the remedy, accordingly, the
people will offer sacrifices as desired by the spirit then it will
slowly leave the patient.

Ancestral Worship
The ancestral spirits are the souls of the dead kith and
kin persons. An Altar is prepared in the house for ancestral
worship. A pot of water is kept as a symbolic representation
of the ancestors and is known as Goona Kuduru or the pot
of the departed soul. Regularly these ancestral worships are
performed by senior members of the family with the belief
that the ancestors will protect and help the living members
in curing diseases. It is a regular Practice that the children
born in the family are given the deceased ancestor’s name to
remember them throughout their lives.

Life Cycle
The first delivery takes place at the parents’ house. If
the delivery has not taken place even for ten to fifteen days
the parents, as well as in-laws, worry very much. In this
case, they prepare some food and animal meat offers it at
Sandhi Place and then given to the pregnant woman for
easy delivery even then if the delivery is not taken place,
they call Ejjodu who will sacrifice a small fowl or a pig-let
and offer it to their village deity with a belief that the delivery
will take place immediately, according to this strong belief
the pregnant woman delivers easily a baby. If the new-born
baby rejects mother’s milk and cries Continuously, the Musali
Amma and (baby’s paternal grandmother) get little quantity
of liquor and console the crying child saying not to cry, if
you still cry the relatives, and other villages laugh at you
then it is shame for all of us, then they catch the hands &
42 PYDI : An Obscured Tribe

feet of the baby and give lots of kisses while shampooing

the baby’s feet with the liquor, then the (Dokara dada)
grandfather drinks the liquor falling from the feet of the
baby. This traditional habit they believe that their deceased
soul is born in their house and thus pray to rest their
deceased soul in peace.

Cradle Ceremony
On the twenty-first day, the new-born is put in the
cradle. The ceremony goes as follows. If the new-born baby
happens to be a male cock, or if it happens to be female a
Hen is satisfied by the paternal grandparents of the baby
along with a cotton yellow border Gamancha (for a male baby)
or Cotton yellow border saree (for a male baby) is used for
tying the cradle, besides liquor, Thuvar Dal, other vegetables
are brought for the occasion. The cradle is decorated and
kept ready at the fresh-hold of the house as per the
Muhurtham fixed by Desarodu. The newborn is made to lie
in the cradle while relatives sing songs then the paternal
grandfather gives the name to the new-born, in the
meanwhile the chicken’s (either cock or hen) parts i.e., wings,
cheek, breast and legs are separated and cooked together
and after the ceremony is completed, the new-born is brought
to the center of the house by the paternal grandfather and
holds the baby in his hands, the cooked chicken i.e., wings
and cheeks are brought near the baby, the Granee then say
the deceased soul is being born in this house and ask baby
as follows. Are you Musalanna Va (father of grandfather) or
Are you Musalamma Va (mother orgrandmother) then the
chicken’s wings and cheeks are pushed near the baby, if the
baby catches the parts, then the Granee confirms that the
deceased spirit is born., then they dip the baby’s fingers in
the liquor and put them in baby’s mouth? After this, all the
relatives, kith and kin are offered liquor and fed with other
food items.
Cultural Profile and Religious Faith 43

Naming Ceremony
The Pydis’ celebrate the naming ceremony of the new-
born baby only on the second day after Diyali (Deepavali)
festival without giving any importance to the date, month
and time during Which the baby was born on that day
they clean their house, its premises then observe fast till the
evening and then the new clothes are being worn to the
baby while making the babysit on a Pandi Kuna (pig-let)
afterwards, the grandfather or any elderly person related as
a grandfather will give a name to the baby. The ceremony
proceedings are as follows:
The Pandi Kuna (Pig-let) on which the baby was made
to sit will be cut-off and the head is put in a hand-mill
(grinder with stone) along with rice, a small lamp is listed,
they cook the meat of the leftover Pandi Kuna and offer to
their dead souls (Ancestral spirit) in their memory afterwards
they eat along with other relatives. On the next day, the
“head” which was kept in the hand mill along with rice is
removed. Then the family members clean the entire house,
purify the floor with cow dung water take a head bath,
cook the head and rice, offer to their deities and then eat
along with the kith and kin of the family.
While giving a name to the baby they generally give
importance to the day on which the baby is born. The names
are kept as follows:
If the baby is a female, born on Sunday she will be
given name as ‘Roya Bari’ /if male Roya Bareu
If on Monday - Somi /Somalu
Tuesday - Mandi/Manda
Wednesday - Budima/Budiya
Thursday - Gurubari/Gurubariya
If on poornima - Puramjoni/Purogono
If on drought year - Kathari/Katharu
44 PYDI : An Obscured Tribe

Puberty
The Pydi girl after attaining the age of puberty is given
a head-bath continuously seven days. The girl’s parents
inform all other relatives about the girl and invite them on
the eleventh day and arrange lunch with meat, liquor and
other food items. The relatives who come for the occasion
also give a presentation to the girl. The puberty pollution
is observed for 10 days.

Death Rituals
The Pydi’s death ceremonies and other rituals connected
to death are quite different. Immediately after the death of a
person, the family members arrange to send two members
each to the deceased relatives’ village, then after hearing the
death news,the relatives carry turmeric powder, oil and reach
the village of the deceased, and follow the following rituals.

Rokotho Bhatho
In honour of the dead person, the family members will
sacrifice either a fowl or Pandi Kuna (pig-let) and then they
cook the meat. They also cook rice and offer it to the dead
person by keeping the cooked food at the mouth of the dead
person.

Bhato Bhatya
If the dead person happens to be a female all the relatives
whoever attends the death ceremony will bring a cotton
saree with a yellow border and spread it on the dead body.
If it is a male cropcotton Gamancha with yellows border is
being spread on the body.

The Corpse
The Pydis’ cremate the dead person. The corpse is made
to sit on the cot, then apply turmeric, give a bath. If the
dead person is male, the wife of the deceased is being seated
along with the corpse, then applies turmeric and oil and
Cultural Profile and Religious Faith 45

will be given a bath. If the dead person has any small

children, they will be lifted across the corpse from one side
to another side, only to remove the fear from the children.
The daily used items (belongings) of the dead person are
thrown in the stream. The wooden logs are spread on the
platform and the entire clothes are removed (if the corpse is
a male) and laid on the logs if the corpse is a female, she will
be laid on the logs keeping the head down-words, then
liquor is kept at the corpse mouth and then the funeral pyre
is lit at the head. The relatives stay there till the corps is
burnt during this time all of them have liquor, when the
corpse is turned into ashes, the relatives, collect the ashes
and clean the cremation place with cow-dung and then
they Carry the ashes to the nearest stream and then the
ashes are immersed in the water.

Dinakaryam
Dina Karyam is celebrated on the twelfth day. The person
who has offered the cooked food for the dead person on the
first day will observe fast for 3 days, and he will crush 2
measures of rice, go to stream have bath and wear clothes
dipped in water as it is and arrange one new mud pot, one
new Bijji is new hand Teddu (wooden). He will also collect
firewood and get three equal size stones (Bigger one) wash
them and put firewood in between the stones and place the
earthen pot on it and prepare food items viz.,pig meat, rice
etc. and serve for himself in a leaves plate prepared out of
Modiga Aku. For other relatives they serve pigmeat, Ippa
Sara and food, with this the Dina Karyam comes to an end.

Kula Panchayat
The Pydi Community people living in the Agency areas
have their traditional councils, which own the responsibility
of maintaining social order among the community People.
All matters about domestic problems, thefts, marriage
disputes, petty quarrels are referred to these councils. The
46 PYDI : An Obscured Tribe

decision of the council is final and obliged by the community

people with great respect. The Council head is called Bodo
Ganjahari and assisted by a messenger, San-Ganjahari.

Conclusion
Religion and culture go hand in hand. They celebrate
various feasts and festivals and follow religion faith
scrupulously. The antique feature of this tribe is a naming
ceremony giving importance to the day on which the Baby
is born. Another unique feature is their death rituals a quite
different from other communities. The corpse is made to sit
on the cot, then consume liquor till the corpse is burnt then
collect the ashes and clean the cremation ground with cow-
dung and take to the nearest stream for immersion and
follow unique procedure of Dina Karyam.
 47

Inter Caste Marriages and

Marriage Customs Among Pydis

Introduction
Marriage has been designed as an institution for
admitting men and women into family life, legitimate offspring
and establish other rights and obligations of husband,wife
and children. Inter-caste marriage is a marriage between
spouses of different ethnicities and castes. In this chapter,
we tried to focus on Inter-caste marriage.
The marriage was by negotiations and both the
parents of girl and boy have. accepted the proposals and
put forth before village elders; with the acceptance of elders,
the marriage is performed in the village with the tribal
customs in a marriage Pandal in the presence of all relatives,
kith and kin. Tribal songs are sung and musical instruments
are played along with group dance. After the marriage is
performed, all the relatives, elders, villagers are given a
marriage feast by offering meat, liquor and other food
items.
48 PYDI : An Obscured Tribe

Pydi Man Savara Women (Couple)

Marriage Proceedings in Pypdi Community

‘Deesarodu’ and ‘Ejjodu’ play a major role in the marriages
in Pydi Community. ‘Deesarodu will fix the Muhurtam Band
‘Ejjodu’ will perform the marriage.
The marriage proceedings start with ‘Pandirata’ means
the erection of Mandapam (Marriage Pandal). For erecting
they use different varieties of tree branches viz., Ippa Komma,

Pydi Bride taking Bath (Somagandi (V), Seethampet (M)

Intercaste Marriages and Marriage Customs....... 49

Neredu (Eugenia Jambolane) Komma and Palakonna and erect 4

poles in four directions While covering the upper part of
Mandapany with Neredu and coconut branches as per the
fixed Muhurtham. The bridegroom along with five relatives
visit each house in the village at 4.00 A.M. collects water
which Is being put on a Utti and take bath in the Mandapam.
On the same day, turmeric pieces are ground by three-
woman relatives of the bridegroom at his residence for
marriage purposes, they prepare ‘Peene’ i.e., Pelli Pandiri out
of mud which is collected thrice from the east and west side
in a brass utensil. The ‘Peene’s made in a square shape. For
the groom, they purchase one Gamach (Lungi) with a yellow
border and one Khanduva. For the bride, they purchase one
yellow border saree and three Gamanchas one each for the
bride, groom and Toka Pellikoduku (Best-man). Marriage
system among Pydis.

Then they use two ‘Kakon Handi’ under each Kakon

Handi, one measure of rice is kept. Then they make a mal,
hand fan and a box out of bamboo; keep turmeric powder
and rice in the box and some rice smeared with vermilion
and turmeric use as ‘Akchantalu’. Both the bride and groom
50 PYDI : An Obscured Tribe

are decorated with Pelli Kiritalu. Then they decorate the bride
with Bondulu, (Bangles), Katuka, Bottu., (Tilakam), Ear Rings,
Ankle-Bracelets, Black Beeds, Parani and Hair Pins as Advised
by Ejjodu. Besides, they also use one Kakon Handi for Toka
Pelli Koduku (Best-man), who is being decorated with turmeric
paste and a Tilakam is kept on his forehead, afterwards, one
small mud pot kept on his head, then the Ejjodu along with
three relatives go out for fetching water with Mela-Talam.
In the meantime, ‘Ganjahari’ (who gives tom-tom in the village),
Bodonike (Kula Pedda), Sanmike (2nd head), Sobanike (Proceedings
Head), Uronike (Person concludes proceedings) and other
prominent villagers go to the bride’s place with (Sara Gampa)
liquor. Then the village head (at bride’s place) along with
bride’s parents and the groom’s party (which has gone to
the bride’s place) form into a platform) and by their tradition
and the village head on behalf of the bride’s party ask the
groom’s party the reason for their coming. The grooms’
party will reply as follows;
In your village and this house garden, one beautiful
bud now grown into flower is being attracted by our groom
who has deputed us to this house to get the flower. Are you
people being ready to part with that flower as desired by
our groom? Then the bride’s village head while holding
liquor (supplied by the groom) in a Dumini (glass) along
with the large gathering consisting of the bride’s parents,
demands the arrangement of Oli (bride price) amount which
is called in their local dialect as ‘Tang Soran’ they permit to take
the bride after due decoration (makeup). In addition to the
above, the groom’s party will again pay some amount to the
bride’s village heads, in turn, add some party with liquor and
animal meat. After completing the meals, the bride’s party
sends the bride who sings the following song, in their dialect.
Toleki Masoke Dumineke Mondoke
Moke Bika, Khayala Roya Jathe
Roba Jathe Robo Doba Jathe
Intercaste Marriages and Marriage Customs....... 51

Ro Bodiya Jathe, Ro Suruba Jathe

Ro Deda Jathe Ro Bove Jathe
Ro Thatha Jathe, Ro Nene Jathe
Ro Bhai Jathe, Ro Bheyani Jathe
The meaning of the song: Just for one glass of liquor
and a little quantity of animal meat, you have sold me to a
stranger with whom I have to live my remaining life and
now I am going, leaving my mother, father, uncles, aunts,
brothers, hers, sisters-in-law, my younger brother and sister,
my grandfather my grandmother with hope to come back
happily, so bless me, my dear well-wishers.
After the song, she goes to each house in the village,
touch the feet of the elders and takes their blessings, and
goes to the groom’s village where she will be asked to wait
at the village entrance by the Ejjodu, who will take out
Dishti (bad sight) as follows:
He will take Sattam (plate) and place in it the fire cubes
(made out of charcoal), three cow dung dried pieces, three
turmeric pieces, three rice balls, three plantains, three insane
sticks and holds a Konda Cheepuru (broomstick) in his hand
and moves it from headto toe of both the bride and groom
and then the Ejjodu throws away,the broomstick between
the two legs of the bride. After this Dishti procedure, the
bride is taken to one of her close relative’s houses, whose
surname is also the same as the bride’s surname. During
three days of marriage proceedings, the bride, the groom
and the Best-man will not take rice, instead, they are
permitted to take plantains, Atukulu and some liquids.
The best- man must be related as a brother-in-law. The
Ejjodu make Kankanalu (wrist bands) out of Neredu leaves,
turmeric pieces and a white thread with yellow colour and tie
them each to the bride and groom, their parents and best-
man, besides tying Kankanalu to the three pots, kept in Pendli
Pandiri, during this procedure the Mela Thalalu are being
52 PYDI : An Obscured Tribe

played. Then three relatives take the pots under the cover of
a white saree, the centre of the saree being rested on an umbrella
and go in a procession and fetch water. This water is used
for the groom’s bath in the Mandapam, apply turmeric pasne
to the wholebody then again in the same process the water
is fetched for the bride. By the time All these proceedings are
over it will be meals time. The ‘Ganjahari’, the village servant
invites all the members for lunch. All the relatives are served
liquor first, and then either animal meat or pig meat along
with rice and other food items are served.
After the lunch is over, the Kavadi consisting of two baskets
are brought by grandfather (father’s father) contain rice, onion,
green Mirchi, jaggery, coconut, white Gamcha withyellow
border, a glass of sweet oil, turmeric paste, kumkum, etc. is
taken in a procession with Mela Thalalu and go round the
village, then the Kavadi is brought back to Pelli Pandiri and
kept there. Two large baskets with rice will be kept one over
the other. The groom’s mother will be made to sit in the basket;
on her lap, the groom will be seated. They take out Gamcha
and spread it on the floor. The groom is applied turmeric paste
all over the body, apply Tilakam on the forehead then the
nails, hairs are cut and wrapped in whitepaper and preserved.
It will be now evening while removing nails and hairs,
the person-related as brother-in-law will apply the charcoal
paste on the groom’s face as was being done in Holi festival.
Around 6.0’ clock in the evening the bridegroom is being
decorated with white and red dots on his forehead, apply a
black dot on his cheek, and Namam (straight vertical line)
in red colour Kunkum, then they rope a turban on his head
and a small Kireetam with Gunanthi flowers being hanged on
two ends (marriage band) is tied over the forehead. The
bride is also being decorated in the same way at her relative’s
place where she was kept.
In this time gap, all the relatives will be singing songs
till the Muhurtham time. Some of the other relatives will be
Intercaste Marriages and Marriage Customs....... 53

attending to Pelli Pandiri decoration while sprinkling cow dung

water, and then they put a border on the four sides of the Pelli
Pandiri with red mud mixed with water. Then they draw Kolams
(Muggulu) with rice flour. After this, the groom along with
Ejjodu and other relatives and the best man, go in procession
with Mela Thalalalu with a box made out of bamboo and
Akshinthalu and wait at the outside of the bride’s place.

Neredu And Jama Branches with Water in Three Pots

The Ejjodu gives Akshinthalu to the groom to throw

them on the face of the bridewith force and then ask him to
hold the hand of the bride firmly and pull her forcibly on
to him, on the other hand, the bride’s sisters, other sisterly
related persons firmly hold the hand of the bride to resist
the force applied by the groom, this way they test the
strength of the groom, but finally, the groom will successfully
pull the bride on to him, and he will come out of the bride’s
Vidithi (temporary place of the bride). The bride then holds
the little finger of the groom and the best man will hold the
little finger of the bride and march towards Pelli Pandiri
54 PYDI : An Obscured Tribe

with Mela Thalalu. They go round the Pinne (Pandiri) three

times in the meanwhile, the relatives spread the bamboo
mat inside the Pinne, then the relatives ask the bride, groom
and the best men to stand on the mat, the Ejjodu then gives
Akshinthalu to the groom to sprinkle them on all the four
directions, afterwards on the advice of the Ejjodu the groom
will fold his hands, in the same way, the bride and the best-
man will follow the proceedings. Then both the bride and
groom are made to sit opposite each other, the bride will
hold a hand fan.
During all these proceedings the Mela Thalalu are being
played continuously, when the Chukka Muhurtham time arrives,
the relatives will take Shatmanam (Pusthe) and take it to
other relatives who will touch the Pusthe and blees, then
the Pusthe will be returned to the Ejjodu who will in turn hand
it over to the groom along with Akshinthalu and as per the
Muhurtham and as decided by the Ejjodu, the groom will tie
the Pusthe around the neck of the bride, then the Ejjodu will
take out the bridegroom to open place where he will show
Chukka in the sky.
The married couple will be taken in a procession, the
bride’s Party Carries her on their shoulder, thegroom’s party
carries him on their shoulder and dance with gay and joy with
music. The next day at 7.00 AM, the groom will take out the
Kankanam of the bride; the bride also does vice versa and then
throw the Kankanam into a brass pot, then the Ejjodu take out
the Kankanam of the others and put them in the brass pot.

Kolosi Kond
The relatives collect water in the Handi from, each house
then the Ejjodu, make the bride, groom and the bestman to
stand towards facing East then mix the rice powder and
turmeric powder, and take one branch of Nerudu, dip in the
water and rub on their head thrice and Pour water on their
heads.
Intercaste Marriages and Marriage Customs....... 55

Konon Handi
The preserved water in three earthen pots will be taken
one each by the three relatives and Pour water on the groom’s
body one after the other, then the water run down the
body of the groom, will be collected in another pot and that
water they pour on the bride’s body. Afterwards, the Ejjodu
put one copper coin in the Handi containing water tied with
Kankanalu. The Ada Botti (Ada Poduchu) will cover the Handi
with Pyta (Saree’s end) in the meantime as directed by the
Ejjodu the bride and groom go round the Handi, sit before
it for taking out copper coin three times, whoever picks
copper coin first, twice, is declared the winner of the game,
the loser will be put to inconvenience with some sarcastic
jokes by thewinning party. Then the brass water pot with
Kankanam will be lifted by the groom and place twice on
the bride’s head, the Ejjodu then give one Neredu branch to
the groom and ask him to lead the bride to the nearest
water Sela-Yeru (flowing stream) with Mela Thalalu.

Koddo Khel
After reaching the stream, both the bride & groom will
play in the water while playing the groom hides the brass
pot beneath the water and ask his bride to search for it.
This will be, repeated thrice. Then they start coming back
to their Home. The Ada Botti (Ada Paduchu) stands on the
thresh-hold of the house and keeps broom-stick, Cheta
Crowbar and close the entrancedoor.
After reaching the entrance the newly married couple
removes all the obstructions kept by Ada Botti and knock on
the door. The Ada Botti from inside ask the couple that what
benefit she gets if the door is opened, and further ask that
if a new female baby is born to them are they willing to give
the baby to her son? If the couple replies in the affirmative
the door will be opened.
56 PYDI : An Obscured Tribe

Edlu Chadivinchuta (The marriage gifts)

The relatives of the bride and groom give gifts to the
newly married couple, after the gift proceeding is over the
lunch proceeding begin.

Jattalu : (Messengers)
The parents of the bride take the groom to their village.
The next day four members of the groom party will go to
the bride’s village and invite the bride, her parents and
other relatives to their village. The bride’s party will arrange
liquor, chicken, other food items in honour of the Jattas
(rayabarulu) at the night. The next day the bride, the groom,
the four Jattas return to their village.

Janta Misano (Nuptial)

The auspicious time (Muhurtam) for this Janta Misano
(nuptial) is fixed by Deesarodu, accordingly, the first-night
celebrations will begin. The groom is served rice and other
items, he will consume first and leave some food on the
plate, then some food in the plate, some more fresh food is
added and the bride takes the food with honour. The female
related as sister-in-law will take charge of putting together
the new couple in a room and lock from outside.

Vidi Jattalu (Messengers)

One couple on behalf of the bride will come to the groom’s
residence to take the bride back to their house. These Vidijattalu
are honoured with liquor and food; then during the early hours
of the next day they take the bride, she will remain with her
parents for three days on the third day the grooms’ parents
will go to get the bride and come - back the next day.

Jaylee (Paramannam)
It is a sweet item prepared with rice and Jaggerry, cook
it and serve it to the children who stand at the poles (of Pelli
Intercaste Marriages and Marriage Customs....... 57

Pandiri) and the Ejjodu along with other relatives take the four
poles of mandapam with Mela-Thalalu to nearby the stream
and throw them into the water. Finally, the Ejjodu perform puja
for having performed the marriage successfully without any
trouble or misunderstandings from any quarter. This way
the three days marriage proceedings will come to a closure.

Conclusion
In Pydi community the inter-caste marriages are in
vogue. Though it is love between the girl and the boy of
different tribal communities yet marriages are arranged by
the parents in consultation and acceptation of elders of the
village, a unique and healthy practice. Yet another unique
feature of the marriage is the bride while going with the
groom to her parament abode sings a beautiful song how
she was sold to an outsider for just want of a glass of liquor
and meat and live her life till the end. Both the bride and
groom are given bath in different unique style. The preserved
water in three earthen pots are taken by the relatives and
pour on the grooms body one after the other and then the
water run down the groom body is collected in another pot
and that water they pour on the brides body. Like these the
entire marriage proceedings are carried with joy and
enjoyment. Each marriage activity is described in detail to
the enjoyment of readers who in our opinion surely enjoy
them reading and understanding the different culture in
each of the marriage proceedings. A delightful occasion for
the family’s relatives and well-wishers.
58 PYDI : An Obscured Tribe

Traits of Porja, Paidi, Domb and

Pando Communities

Introduction
The Porjas are hill-men rather hill-tribes recognized by
the British Government. In the opinion of Mr. C. Hayavandana
Rao, they are conglomerates made up of several endogamous
section with language variation as per the local habitations:
Paidi a class of agricultural labourers/weavers, kin to Panos
and Dombos of the hill Malas of the Plain. In version of C.
Hayavandana Rao, the same men are called Paidi by Telugus,
Domb by Savaras and Pano by Khonds: The Domb in the
version of K.S. Singh they are weavers’ musicians, and labourers,
known as Dom, Dombara Paidi or Pano. Oriya is their mother-
tongue but are well versed with Telugu.

Porja
It is identified as “Poroja” in earlier times. The word
“Porja” seems to have been derived from Sanskrit. The
literary meaning is the “subjects” rather than common people,
which is understood as Such by their people as free hill-
man, yet in another version, the name “Poroja”, the first
two letters ‘PO’ means son and “Raja” means king - sons of
Traits of Porja, Paidi, Domb and Pando Communities 59

Raja. The Paroja (Porja) are not a Compact Community but

a conglomeration of several endogamous divisions, Parajas
are akin to the Khonds of Ganjam Maliahs. By nature, they
are industrious and hardworking riots. Accordingly, to
Madras Census Report 1871, The Parajas are hill Cultivators
found in Ganjam and Vizagapatam agency tracts. They are
seven classes among these Parajas and differ from each other
in points of language, customs, and traditions. According
to C. Hayavandana Rao, Porjas are conglomerates, made up
of several endogamous sections. Their language varies
according to locality. These sections are explained here-under.
1. Baranga Jhodia, who eat beef and speak Oriya,
2. Pengu Porja is sub-divided into those who eat the flesh
of the buffalo, and those who do not. They speak a language
that is said to bear a close resemblance to Khonds.
3. Khondi and Khondi Porja, who is a section of the Khonds,
eat beef and the flesh of buffaloes and speak Kodu or
Kondh.
4. Perengi Porja who is a section of the Gadabas, are sub-
divided into those who eat and do not eat the flesh of
buffaloes and speak Gadaba dialect.
5. Bonda; Bunda or Nanga Porja, who islikewise a section of
the Gadabas call themselves Bonda Gadaba and speak a
dialect of Gadaba.
6. Tagara Porja, who is a section of the Koyas or Koju and
speak Koya or in some places Telugu.
7. Dur Poroja, known as Didayi Porja, speak Oriya.
Among the first section i.e., Barang Jhodias, the Gidda
(Vulture), Bagh (Tiger) and Nag (Cobra) are regarded as totems.
The Bonda Porjas have mandi (Cow) in addition to the
above totems:

Habitations
They live in small houses made of wattle thatch, poles
intertwined with twigs, reeds, branches, with one or two
60 PYDI : An Obscured Tribe

rooms that are generally dark and use for multifarious purposes.
They prefer to share their settlement along with other
communities such as, Domb, Rawa, Khond, Sundhi etc; they
frequently shift their settlements to get protection from natural
calamities, attacks of wild animals and other unexpected
disasters which adversely influence their subsistence economy.
Dressing Pattern
Men usually wear loin cloths, napkins. The elderly
men in no way distinguishable from neighbours, but whereas
young men who are not married distinguish themselves
from the rest by tying a strip of Palmyra leaf around their
heads like their women. The women are very distinct in
their alike. They are naked to the waist. Round the loins a
small thick cloth is worn; this is woven from the fibre of the
rings (Oriya sitkodaigotsho) and measures two feet by eight
inches and like gunny. This little cloth is supported round
the waist by astringe/chain. The upper edge of the cloth
behind is free from the string or chain and bulges out
exposing the upper portion of the hips. The women wear
this cloth in their dwellings and leave them when they go
outside in the public. The women shave their heads. The
neck and chest are covered with glass beads and brass
ornaments to cover their breasts. The reason for their naked
appearance and shaven heads is based on a story that is
narrated here.
Once Seetha, the wife of Lord Sree Rama of epic Ramayan
was taking bath in a Sarovar in the deep forest, some women
folk of this Porja community happened to see Seetha and
laughed at her, thereupon Seetha got wild and cursed them
that in future the women should shave their heads while
wearing no clothes on their body except a little cloth to
cover their genital for society’s decency. since then, it has
become their strong belief, but their dressing pattern has
changed in the recent past.
Traits of Porja, Paidi, Domb and Pando Communities 61

Ornament
The ornaments mostly consist of glass bangles, armlets,
bracelets, necklace rings, and hairpins. Ornaments are mostly
made of aluminium, brass and sometimes silver. In addition,
they wear earrings and nose rings (brass). The married
woman must wear these rings in recognition of her marriage;
if not she issubjected to severe ordeals. The women are very
much fond of tattooing.
In Bonda Porjas a young man along with his friends
proceed to the sleeping annexure exclusively meant for the
maidens where they select a maid for each of them while
opting to a singing contest in which they describe extemporarily
about their maid’s physical appearance; if a maid decidesto
accept the young boy as her future, the boy then expresses
his love for her by the night fire and touches on her breast
and send one of his friends to the maid with a brass bangle
which she graciously accepts after questioning the friend.
Then after a pause of few months, the presents of the young
man go to the maid’s house and propose the girl’s hand for
their son. After the due acceptance; a feast follows then the
girl along with her friends accompany the prospective - in-
laws to their house. The parents of the boy send five measures
of rice to the girl’s parents after again several months have
been passed the boy’s parents go to fetch the girl (bride) and
again a feast and dance takes place and the boy and girl
then becomes the man and wife.
In yet another account several youths in search for
matrimony start to a village with a hope to find a corresponding
number of young women and let their wishes known to
the elders, who in turn receive them with honour and offer
their juice of sago palm in the fermented state. They then
Proceed to excavate an underground chamber, then these
young men are introduced to the corresponding number of
young girls and make their selection and come out of
Chambers by holding the forefinger of his lady. Bracelets are
62 PYDI : An Obscured Tribe

then put on her arms by the elders in token of their acceptance.

Two of the young men stand as sponsors for each bridegroom.
The Couples are then led to their respective parents, who
approve and endorse their concern. Then again drink the
juice of Salop. The bridegroom is permitted to take his bride
home, where she lives for a week and then returns to her
parents and she is not allowed to see her husband for one
year and then finally she returns to him permanently.
The marriage customs in Nanga Porjas, pits are dug
into the ground and the children are kept at night to protect
them from severe cold. In one of the pits, all the marriageable
maids are kept and a young man who has selected his bride
with the consent of her parents comes and proposes to her
and she accepts him as her man. Once a Cheetah jumped into
the pit and killed some maidens; since then,this practice is
discouraged. In yet another account of marriage among
Bondas, the female taking a burning stick and touches the
man‘s gluteal region, if the man cries loudly, he is unworthy
of her and she remains as a maid if he doesn’t cry the
marriage is at once consummated. In all types of marriage
by service, the bride price is a deep-rooted custom and may
be paid either in cash or by the king. This custom had been
followed for ages to compensate the bride’s parents for the
loss of economic earnings after their daughter’s marriage.
In Porja society levirate and sororate are Socially accepted;
in levirate case, a widow marries the younger brother of her
deceased husband. Widow remarriage is permitted among
all the divisions of Porja.

Death Rituals
It is considered a dreadful event in Porjas. In earlier
days the Porjas used to bury their dead with their need to
the east and feet to the west believe that the dead person
kingdom lies the west. Now the dead body is washed, tied
to a mat, taken outside the village and burnt and the ashes
Traits of Porja, Paidi, Domb and Pando Communities 63

are subsequently burred in a pit a few feet deep near the

cremation ground and place is marked by a heap of stones
wherein a pole is erected and the water is poured on it for
12 days. On the 4th day cooked rice along with fish is set on
the way leading to the cremation spot. The family members
then take a mango bark to paint it with cow-dung and
then sprinkles water; afterwards, apply oil and take bath
nearby stream and arrange a feast with pig/fowl/goat
according to their income. In Bonda Porjas some of the
jewellery of the deceased is burnt with the corpse and the
remaining jewellery is distributed to the daughter/daughter-
in-law. Poor families may postpone the feast to the villagers
by a year and usually arrange in the month of no-dec when
they get sufficient harvest.

Worship
Porjas worship several gods & deities for their welfare
and protection. The important deities are Daneshwari (Ilavelpu);
Laxmi (Wealth & Luck), Landhi (orderly social life); Jhankar
Devatha (Earth Goddess); Dongar Devta (Forest God);
Mazhapura (Supreme God); Nisan Devta (village. Deity); Duma
Devta (Dead ancestors). They are superstitious of Heavenly
bodiessuch as a comet, falling stars, Solar and Lunar eclipses,
which endangers their lives, and to protect them they
organise rituals and sacrifice animals. They also invoke Indra
for rains. The Porjas give much importance to Jakar Devta
(Earthen God) as they get everything livelihood from the
earth. They celebrateas follows:
Each village: offers a cow, goat, pig and pigeon to her
as a Sacrifice. The Goddess is represented by a stone under
a tree outside the village. One of the caste men acts as Pujari
(Priest) and all the villagers including “Janni” and Mudili
are present in the proceedings, which finally concludes with-
a feast and drink. The Bonda Porjas worship Takurani in
the months of Magho and Chaitra (Feb-April) and sacrifice
64 PYDI : An Obscured Tribe

animals, fowls etc. Their religious ceremonies consist of

offerings to their deceased souls at each of the main villages,
the entire community people congregate once a year in some
prominent spot conveniently situated for their orgies, when
a chicken, a few eggs, a pig or a goat are offered after they
return to their abodes. The next day they assemble again
when the salop juice is freely consumed. They play with full
of gay and beat each other. This amusement is continued till
they are tired and fall on the ground.

Festivals
Porjas observe many seasonal festivals throughout the
year to appease their deities, ancestors for their well-being.
The important among these festivals are “Ashada Paraba”
Nukhia, Diwali (Diyalli) Parab, Banlani Jatra, Dus Parab; Chait
Parab:
In addition to these festivals, there are few important
magico religious functionaries in this community ‘Disary’
(village-Astrologer), Guru main (witch doctor), Gunia and
a Bhatnayak an important functionary purifies the ritually
polluted persons who have committed some offences like
killing a cow or taking beef or eating cooked food from
lower castes or those who have contracted leprosy, the Bhat
Nayak takes the outcaste person to the nearest stream and
shaves their head clean then sprinkles cow-dung water and
make their bath in the waters. After he takes a hot gold ring
and touches on their tongue and thus completes the
purification ceremony.

Occupation
They are good at cultivation and it is their main occupation
besides collecting forest produce and work as labourers for
their survival. The agricultural implements they use are
plough, spades hoe, axe, etc. throughout the year they remain
busy in their economic pursuits. In Porjas there is “Goti”
Traits of Porja, Paidi, Domb and Pando Communities 65

bonded-labour) a system which is continued till now despite

many legislations and Acts. They also work as a farm
labourer under a master who provides them food, clothing,
and some cash on an annual basis for their maintenance.

Dance
Porjas perform a folk dance called Jhodia Nat or Nandi
Nat during the Nandi Devta festival. The young men tie a
string of bells around their ankles and move their legs, the
women stand in a cluster with faces to the middle, clap their
hands and scream at times while the men hop and stamp
and move around them. The Jhodia maidens dressed all exactly
alike in colourful sarees covering upto their knees, they
wear great finger rings, small brass bells on their legs and
arms are tattooed, their forearms will be full of heavy brass
bangles, these feet are decorated with brass anklets. The
orchestra consisting just drums, and the maidens quickly
form into group each under the leadership of premier dance
girl who marks with a long baton of peacock’s feathers
while playing the drums beat,each group forms into a long
line lead by the leader, each girl passing her right hand behind
the next girl’s back and covering the left and right like a
snake, never halting for a moment until someone faults
with the rhythm and the chain snap amides loud laughter.

Traditional Councils
There is a head-man for each village called “Naidu”
which is hereditarily assisted by one messenger who bears
the responsibility of maintaining social order within the
community. The number of members depends on the size of
the residents residing in the village. The eldest son of the
Naidu family will be the successor to the hereditary post of
Naidu after the death of his father. In case of no sons, one
of his brother’s sons will succeed as Naidu. In case there are
no male siblings a man with the same surname will be selected
for the post of Naidu. All the offences and disputes are referred
66 PYDI : An Obscured Tribe

to the village council through Kulapedda of Porja community.

Then the Naidu informs the village messenger “Bariki” to
inform all the members of the council. After all arguments
and counter-arguments from both sides, the Naidu will take
the majority view of the members and deliver the decision.
The decision of Naidu is final and binding on the parties
concerned. Generally, thefts, land disputes, adultery, marriage
offences, physical assault are referred to this village council.

Paidi
Origin
The Madras Census Report 1891 Summed up “Paidis”
as “a class of agricultural labourers, and weavers, found in
Vizagapatam district, some of them are employed as servants
and village watchmen. They are closely akin to the Panos
and Dombos of the Hill Malas of the plains”. They speak a
corrupt dialect of ”Udaya”.
As per C. Hayavandana Rao, the same man would be
called Paidi by Telugus, Domb by Savaras, and Pano by the
Khonds. In the agency tracts of Jeopore, the Paradis and
Domb both repudiate the suggestion that they are connected.
In some parts, they claim as belonging to the Valmiki caste
(The Epic Ramayana’s author).

Occupation
A very few of the Paidi families are Agriculturists but
the majority of them are prosperous traders who buy hill
produce and sell in the local markets and a few of them are
engaged in service as servants and watchmen.

Religious Faith and Worship

They claim to be belonging to the Vaishnavites cult
and recite songs in praise of Rama. The Paidi worship Takurani
a village deity and Sacrifice goats and sheep for their well
being. In case, if a Paidi falls ill, Bejjo or Bejjano (a Male/
Traits of Porja, Paidi, Domb and Pando Communities 67

female sorcerer) is consulted. A square consisting of sixteen

Compartments is drawn on the floor with rice flour, a cup
of Butea frondosa, a quarter one a leaf and some food is
placed in each Compartment, a set- (seven) of small bows
and arrows are kept along with two lines and one side of
the square a big cup filled with food is kept. A fowl is
sacrificed while pouring the blood thrice round the cup,
then keeps a vessel near it. A grain of rice is thrown by the
sorcerer/sorceress while chanting the names of deities, if rice
Sinks on chanting of a particular deity, it is believed that
the illness is caused by the anger of that particular deity
whosename has been mentioned.

Taboo
The Paidis will never eat food, which has been seen by
Komatis.

Unique Habit
It is reported by Thurston in the “castes and tribes of
Southern India” Vol. V - Madras 1909 that long ago some
prisoners (Billaikavu means cat eaters) were found in
Vizagapatam jail and these people are called Mala Paidis
who eat cat flesh. It is noticed that all the hill-people
irrespective of their caste and tribe were never found eating
cat-flesh though they are fond of non-vegetarian food.

Puberty and Marriage

A Paidi girl on attaining puberty is kept under
pollution for a very thing number of 5, 7, 9, 11 days as per
their convenience, on the last day a Madiga is called who
cuts finger and toenails and then she is given a bath by the
females: and taken inside the house and a feast is arranged.
The marriage ceremonies of Paidi resemble the Telugu
type of marriages, mostly Menarikam (marrying maternal uncle’s
daughter) marriages are in vogue. In this type of Marriage,
the Voli (brideprice) is very meagre. The Marriage proceedings
68 PYDI : An Obscured Tribe

last for four days, on the first day a Marriage Pandal (platform)
is erected with the support of twelve poles. A unique feature
of these proceedings is that the males are given a feast during
day time and the females at night. On the next day of early
hours, they bring water from seven houses of superior caste
people to them. The auspicious time for tying, marriage badge
(Pusthe) is fixed during night time, on the following day the
bridegroom rushed into the bride’s house and the couple
throws rice over each other and the groom leads the bride to
the pandal by holding her hand and then takes their respective
seats opposite to each other. He then ties a Chaplet (Makkotu)
on the bride’s forehead, a sacred thread to her left wrist and
badge (Pusthe) over her neck. The Couple takes bath with
water already brought. Then rice in an adda (a Mensore) is
kept before them after some amusement with traditional
customs marriage ceremony concludes, on the last day, they
worship their ancestors to appease for keeping the newly
married couple and their family happy and prosperous.

Death Ceremony
The death rituals are mostly of the Odiya type. On the
second day of the death of a Paidi, cremation takes place
and the ashes are thrown on a tree or an ant-hill. A cloth
is spread where the dead were burnt and offerings are placed
on it. On the fourth day, a pig is killed and cooked.
Before the food is being prepared one of the legs is hung
up near the spot where the deceased took his last breath. Death
pollution come to a Conclusion by touching oil and turmeric
and on the same day, a feast is arranged. During November
annual offering of food in Mentor of the deceased is made
to rest the soul in peace and to protect the family members.

Traditional Council
There is no traditional council system in Paidi community.
In their day-to-day life, any family dispute, either land Property
or marriage disputes, thefts, physical asserts are usually
Traits of Porja, Paidi, Domb and Pando Communities 69

reported to a nearer police station and from there if the need

arises, they approach the Court of Law.

Domb
Origin
The Domb or Dombo is said to be divided from the word
Dumba meaning devil. According to H.A. Stuart, Dombs
are a Dravidian caste, appears to be an off-shoot of Dom
Caste of Bihar and Bengal. They are found in the hill tracts
of Vizagapatam. In the opinion of F. Fawcett, they are an
out-caste of jungle peoples, who inhabit theforests on the
high lands around eighty to a hundred miles from Vizagapatam.
They are not allowed to live in a village but have their little
hamlet adjoining a village. In the words of K.S. Singh, they
are a community of weavers, musicians and labourers, who
are also known as Dom, Dombara, Paidi or Pano. Oriya is
their mother tongue but well versed with Telugu.

Occupation
According to H.A. Stuart, they are weavers and menials.
AS per F. Fawcett they are the weavers, traders, money
lenders of the hills, being very useful as middlemen between
the Khonds, Savaras, Gadabas and other hill people on one
hand, on the other they are traders of the plains. In the
words of C. Hayavadana Rao, are the weavers, traders,
musicians, money lenders and beggars. When they are engaged
to begging, goes about from door to door playing on a little
pipe. Their supposed powers over devils and witches result
in their being consulted when troubles appear. In the opinion
of K.S. Singh, Anthropological Survey of India, the Dombs
work as labourer, village servant (Bariki) and were once involved
in pot-trading. Their traditional occupations are weaving
and serving as musicians during the marriages of their
communities. In the Madras Census Report, 1891 the Dombs
were recorded as the sections of Onamia, Odiya, Mandiri,
Mirgam and Kohara. The sub-divisions seen to be as Mirigani,
70 PYDI : An Obscured Tribe

Kobbiriya, Odiya, Sadabisiya, Mandiri and Adiniya, besides

various septs among Odiya have been recorded. Bhag (tiger),
Balu (bear), Nag (Cobra), Hanuman (Monkey), Kochchip
(tortoise), Bengri (Frog), Kukra (dog), Surya (sun), Matsya
(Fish), and Jaikonda (Lizard). As per Mr. Fowcett, monkeys,
frogs and cobras are taboo.

Religious Faiths and Beliefs

In this respect, Fawcett notes that their chief god
probably an ancestral spirit is called ‘Kaluga’. There is one
in each village in the headman’s house. The deity is
represented by a pie piece (copper coin) placed in or over a
new earthen pot smeared with rice and turmeric powder.
During worship, a silk cloth, a new cloth, or a wet cloth may
be worn. During the month of Chaitra on a full-moon first-
fruits are offered to the Moon then the mangoes are eaten.
They are Hindu by the religion they observe local festivals
like Nandi Demudu, and Jakara Demudu. Further, they are
fond of tattoo devices on their bodies.
Birth, Puberty and Marriages
Children are supposed to be born without souls and
afterwards chosen as an abode by the soul of an ancestor.
The coming of the ancestor is signalized by the child dropping
a chicken bone which was put in the child’s hand and
much rejoicing follows among the assembled relations.
When a girl attains puberty, she is kept outside the hut
for five days and on the fifth day and the fifth day She
baths at the nearest stream, and then brought back to the
home where she is), presented, with new clothes. Finally in
honour of the event drink is distributed among relatives.
Usually, girls are married after attaining puberty.
A man can claim his paternal aunt’s daughter ata wedding.
When a marriage proposal is mooted, the suitors carry some
pots of liquor usually with two rupees to the girl’s house
Traits of Porja, Paidi, Domb and Pando Communities 71

and deposit takes the pots inside and drink some of the liquor.
After some time more liquor worth rupees five is taken to the
girl’s house. On the wedding day, the bridegroom goes
accompanied by his relatives to the bride’s home on the
auspicious moment fixed by the Desari. His father presents new
clothes to himself and the bride which they put on. They stand
before the hut and place a cloth with a myrobalan seed, rice
and a few copper coins tied up in it, the bridegrooms right little
finger is linked with the left little finger of the bride and they
enter the hut. On the next day, the newly married couple is
brought to the groom’s house. On the third day, they are given
a bath in turmeric water, a pig iskilled and the feast is held,
on the ninth day the knots tied with myrobalans, rice and
coins are untied and the marriage ceremony comes to conclusion.
The widow remarriage is socially permitted. The younger
brother usually marries the widow of his elder brother.

Death Rituals
The dead persons of the more Prosperous Dombs are
usually cremated or otherwise, they are buried. The wood
of the Sunari tree and Relli is not used for the pyre. The son
or the husband of a deceased person has his head, moustache
and armpits shaved on the tenth day and a feast is held in
memory of the deceased person. The drink is commonly
served on the occasion. The ancestor worship is observed.

Traditional Councils
The Dombs have their Kula panchayats at the village
level and settle their disputes.

Pano
Origin
The Panos are largely distributed in Orissa, West Bengal
and Bihar. ‘Pan’ is the synonym for Pano ‘Shamal’ is the
only surname used by them. Their mother tongue is Oriya,
an Indo-Aryan language. Some of them are well-versed in
72 PYDI : An Obscured Tribe

Hindi. They have endogamous Occupational sub-groups viz.

Bettrapano; Bunapano and Dhulia Pano.

Customs and Habits

The Panos is divided into several lineages which regulate
marriage alliance and also Indicate ancestry. They have Only
one gotra i.e., Nagasa. Adult Marriage through negotiation is
the norm, but marriage by mutual consent Is also in vogue.
Mostly monogamous, polygyny is rare. Women use the
vermillion mark, toe-rings and glass or shell bangles as marriage
symbols. Dowry is Paid both in cash and kind. The patrilocal
residence is the rule. Divorce is socially accepted. Widow/widower
remarriages are socially accepted. Property is divided among
the sons. They arenon-vegetarian families; rice is a staple
food. They use mustard oil for cooking. They are addict,
smoke beedis; chew betel-leaf, men and women use tobacco.

Occupation
Traditionally they are land-owning communities, few of
them are engaged in service, business, daily wage labour, and
musicians, and act as musicians during worship and life cycle
rituals; basketry and making drums are the crafts of the Pano.

Birth Cycle Rituals

They observe birth pollution period and purificatory rites
such as Sasthi, Uthiari, Barajatra, Ekusia, etc., are performed
on the sixth, seventh, twelfth and twenty-first day, respectively.
They consult Nahako (an astrologer) for naming the baby
and the naming ceremony is celebrated as the Ekusia ritual.

Puberty
They observe Rajathala (puberty) rites for girls. The girls
visit a Siva temple after the ritual bath on the seventh day.

Marriage Ceremony
The Nahako (Astrologer) fixes an auspicious time, and
marriage rituals are performed by a Brahmin of a lower
Traits of Porja, Paidi, Domb and Pando Communities 73

rank or by their community priest. The marriage ceremony

is held at the bride’s residence. The Chouthi (Consummation
ceremony) is performed at the bridegroom’s residence on the
fourth day. The important marriage rituals are Kaniya Dekha
(Pelli Choopulu), Nirbandha (Nischayam) Homobrida (biddings fare-
well); Kandik hela,Chouthi, Astomongala, etc.

Death Rituals
Death pollution is observed for eleven days, on the last
day purification rites like; Tel, Dasa, Karma, Barapatri, Barsakriya
etc are observed.

Religion and Worships

Panos profess Hinduism, they worship Hindu gods
and goddesses like Mahadev, Durga and Laxmi. Their village
deities are Mongala, Jogmaya. The Panos consider Jogmaya
as their supreme God.

Festivals
The Panos perform the festivals viz; Raja, Ratha Jatra,
Dussehra, Kalipuja, Makara Sankranti, Pouse Punei, Dol
Jhatra, Janmastami and Durga Puja; a Gunia (shaman)
belonging to any community is consulted for removing evil
spirits and curing the ill.They do some communal prayers
(Sankirtan) sung by community men.

Traditional Council
The Pano have their village council known as Jati Samaj
for resolving their domestic disputes, like property, marriage,
assert theft, adultery, etc. The head of the village council is
called Behera, a messenger (Dakua) and Bhadralok are engaged
to assists Behera during disputes. The council is empowered
to impose punishments like social boycott (Atak); cash fines,
community feast on the guilty. In case of Intra village
disputes, the matter is referred to the regional council known
as Das Desh Mahasava.
 74
Table 5.1
Distinct Characteristics of Porja, Paidi, Domb, Pano and Pydi Tribal Communities
PYDI : An Obscured Tribe
Traits of Porja, Paidi, Domb and Pando Communities 75
76 PYDI : An Obscured Tribe
Traits of Porja, Paidi, Domb and Pando Communities 77
78 PYDI : An Obscured Tribe
Traits of Porja, Paidi, Domb and Pando Communities 79
80 PYDI : An Obscured Tribe
Traits of Porja, Paidi, Domb and Pando Communities 81
82 PYDI : An Obscured Tribe
Traits of Porja, Paidi, Domb and Pando Communities 83

Comparative Analysis
The comparative statement of cultural and religious
practices followed by Porja, Paidi/Domb/Pano and Pydi, is
furnished in Table 5.1 to distinguish the cultural traits of
each community.
The comparative statement of cultural and religious
Practices followed by Porja, Paidi/Domb/Pano and Pydi is
drawn specially to examine whether there exists any close
relationship between Porja-a primitive tribe, Paidi/Domb/
Pano an SCs and Pydi community. It can be analysed from
the comparative statement which has Provided information
on the major fifteen characteristics clearly show that almost
there is no type of either close relationship or any nearest
relationship between Paidi/Domb/Pano and SCs and Pydi.
Pydis are different in social traits right from cradle to the
grave. They differ in their dialect, habitations, customs and
habits, occupations, rituals, Marriage practices, faith,
worship, festivals, economic pursuits and traditional councils.
Whereas in most of the characteristics of Porja a PTG and
Pydi - an Agency community concerning endogamous
divisions, occupation, economic pursuits, marriage types,
family system, festivals, worships, and traditional council.
It is observed that the Pydi agency community has most of
the tribal characteristics on par with other ST’s inhabiting
agency tracts. It is thus emphasized that their inclusion in
the list of Backward tribes as per the thirteenth schedule to
the Government, of India (provincial legislative Assemblies)
Order 1936 where it was shown at Sl.No. 41 along with
Porjas, Bodo, Bonda, Daruva, Diduva, Jodia, Mundili, Pengu,
Pydi and Saliya. And during the post-independent period in
the first order under clause (1) of Article 342 of Constitution
(STs) Order 1950, which was published by the Ministry of
Law, vide notification No. S.R.O 510 Dated 6th September
1950 Extraordinary Part-III - Section III the Pydi was
included in the list of STs at Sl. No. 35 under Porja, Bodo
84 PYDI : An Obscured Tribe

Bonda, Daruva, Jodia, Mundili, Pengu, Pydt and Saliya. In

the then Madras State and again vide “The Gazetteer of
India, New Delhi, dated 14th September 1953, the Pydi Tribe
listed in STs list at Sl. No. 35 along with Porja -Bodo Bonda,
Daruva, Jodia, Mundili, Pengu, Pydi and Saliya is justified.

Conclusion
The comparative analysis of cultural and religion
practices of Porja/Pydi a sub-tribe and Dom-Paidi an SC
community. How the self-interested political embargo confuses
the pronunciation of Pydi (ST) and Paidi (SC) one and the
same and made some temporary inroads into the domain of
ST community Pydi and created an utter confusion that this
Pydi a hill tribe recognized by British Government way back
1927 are the same that of Paidi (SC) community with different
nomenclature of Domb-Pano by Savara and Khond tribes.
Besides this the lethoragic action of the concerned State
Government (Andhra Pradesh) in not showing any interest
in restoring the lost ST status to the Pydi community which
has ruined the chances of claiming genuine ST status of Pydi.
The findings of the project report are only to bring to
the light the plight of a genuine ST Pydi which was given
the legitimate status by the then British Government, which
was subsequently blocked by the concerned authorities on
the mere doubt that this tribe is not included along with
Porja in subsequent notifications. Since 1956, 1976 and 2002,
forgetting the actual procedure for either inclusion or exclusion
of a particular tribe, and further not considering the generic
inclusion of Porja tribe vide the Supreme Court Judgement.
Moreover, this study brings out that it is now explicit
that the Pydi community in agency tract need not be once again
included as a fresh community as it was not recommended
for exclusion by the Government of Andhra Pradesh at any
point of time. But only an issuance of a Corrigendum as
suggested by the Supreme Court of India is just suffice.
 85

Conclusion, Findings and

Recommendations

Introduction
For the first time, ST was defined under Article 366 (25)
as” Such Tribes or Tribal Communities or Parts or groups
within such tribe or tribal communities are deemed under
Article 342 clause (1) to be ST for Indian Constitution; under
clause (ii) Parliament may by law include in or exclude from
the list of STs specified by a notification under clause (1)
any tribe or Tribal Community or part of or group within
any tribe or Tribal Community, but save, as aforesaid, a
notification issued under said clause shall not be varied by
any subsequent notification. It further explains that if any
elimination was to be made from the list so notified or any
addition was to be made that shall be invariably by
Parliament Act and not by the President on his/her own.
The main idea is to restrict the powers of the President for
any political reason, not to disturb the schedule so published:
by the President in the best interest to safeguard the
Constitution of India.
86 PYDI : An Obscured Tribe

This study mainly focused to evince the ethnographic

characteristics of Pydi Community living in agency tracts of
the study area besides emphasizing their religious faith,
practices, economic pursuits, social organization etc. Further,
this study also aimed at examining the reasons for inclusion
of the Pydi Community in the Constitution (STs) Order, 1950
under the Schedule-Part -V Madras as one of the synonyms/
sub-tribe of Porja tribe; as well to study the reasons if any
for commission in the subsequent amendment orders, social
injustices were done to the community, their miseries, etc.
Finally, the Study aims at justifying the reasons for
Constitutional Safeguards guaranteed under clause (1) of
Article 342 of the Constitution of India.
During the period of British India number of Government,
Orders were issued wherein the status of Pydi Community
was shown as Hill Tribe. A few of such Orders are given
hereunder with brief details:
Government of Madras, Revenue Department had issued
Government Order Manuscript Series Number 1318, dated
18th June 1931- Agency- Vizagapatnam- Agency Tracts Interest
and Land Transfer Act 1 of 1917-Hill Tribes List- Amendment
Notified - In this Government Order Manuscript Series
declared certain tribes with all their sub-tribes to be Hill
Tribes for Act 1 of 1917. In enclosures (1), a list of tribes
already notified as Hill Tribes, and their sub-sects were
given. Accordingly, the ‘Pydi’ Community Government Order
Manuscript Series Number 1267, Revenue dated 4th July 1927.
Government Order Manuscript Series Number 769
Revenue dated 6th April 1932 - The Governor in Council was
pleased to notify the Hill-Tribes for purpose of the Act under
Vizagapatnam. Pydi is found at Sl. No. 62 as Hill-Tribe.
List of Backward tribes as per the Thirteenth Schedule
to the Government of India (Provincial Legislative Assemblies)
Order 1936 Madras; Pydi was shown at Sl.No.41 under
Conclusion, Findings and Recommendations 87

Porjas -Bodo, Bonda, Daruva, Didua, Jodia, Mundili, Pengu,

-Pydi and Saliya.
The Supreme Court of India in Civil Appeal No. 6759
of 2000 filed by E.V. Chinnaiah vs state of Andhra Pradesh
with Civil Appeal No.6934 of 2000 filed by M/s Malamahanadu
Vs State of Andhra Pradesh observed that this part of the
constituent Assembly debate coupled with the fact that Article
341 makes it clear that the State Legislature or its executive
has no power of “disturbing” (term used by Ambedkar) the
Presidential list of SCs for the State.
It is also clear from the Articles in Part XVI of the
Constitution that the power of the State to deal with the SC
list is absent except to bear in mind the required maintenance
of efficiency in making appointments which are found in
Article 335.
Therefore, any executive action or Legislative enactment
which interferes disturbs, rearranges, regroups or re-classifies
the various castes, found in the Presidential list will be
violative of the scheme of the Constitution and will be
violative of Article 341 of the Constitution (copy enclosed).
In the post-independent era, the first order under Article
342 clause (1) Constitution (STs) Order 1950 was published
by the Ministry of Law, Notification No. S.R.O 510 dated 6th
September 1950 Extraordinary part-III- Section-iii in which
Pydi was included in the list of STs at SI.No.35 under Porjas-
Bodo Bonda, Darura, Didua, Jodia, Mundili, Pengu, Pydi
and Saliya, in Madras State (copy enclosed).
It can be expressly stated here that the above notification
is an outcome of various Govt. orders issued during pre-
Independent India in the then Madras Government The object
of the Article 342(1) & (2): 15(4) (Reservation of seats for
admission in Educational Institutions....) 16(4) (Reservation
of appointments...) is to provide protection and to effect
preferential treatment for the ST having concern to the
88 PYDI : An Obscured Tribe

economic and educational backwardness, other disabilities

wherefrom they suffer.
The State of Andhra came into existence in the year
1953 through Andhra State Act 1953, wherein Pydi tribe
listed in STs list at SI.No.35 along with Porjas - Bodo Bonda,
Daruva, Didua, Jodia, Mundili, Pengu, Pydi and Saliya vide “The
Gazette of India, New Delhi, 14th September 1953” The Clause
(1) of Article 342 specify that for the Constitution, the list
of STs proposed to be notified shall be concerning a State or
Union Territory. This Constitutional obligation is also
fulfilled by notifying in the Gazette of India, 14th September
1953 wherein the Andhra State has been separated from the
then Madras State.
Under Article 340 of the Constitution of India, the
President appointed Kaka Kalelkar Committee on 29th January
1953 with the following terms of reference.
To determine the criteria to be adopted in considering
whether any sections of the people in the territory of India
(In Addition to the SCs and STs specified by Notification
Issued Under Article 341 And 342 of the Constitution) Should
be treated as socially and educationally backward classes,
and by such criteria prepare a list of such classes setting out
also their approximate number and territorial distribution.
It is very clear from the above that the lists of SCs and
STs which were notified earlier vide the constitutional (STs)
Order, 1950 shall not be disturbed. However, as seen from
the table “List of STs together with the version suggested
by the Backward Classes Commission under ‘Andhra it is
revealed that four Tribes viz.: 1) Yerukala 2) Yenadi, 3) Sugali/
Lambadi and 4) Valmiki was included vide column 6’ whereas
vide column No 5’ no recommendations were made for
exclusion of its synonyms against Porja tribe by the Commission.
It is crystal clear that Porjas and its synonym/Sub tribes are
deemed to be continued (copy enclosed). Even vide the 1956
Conclusion, Findings and Recommendations 89

amendment only Porja (Parangiperja) name is mentioned,

but nowhere it is mentioned about the exclusion of Pydi or
other sub-tribes.
Another Citation: AIR 1961 Madhya Pradesh 84 (V48 C34)
C.P. Bhutt C.J. And P.K-Tare J.
Naunihal Sing Petitioner
Kishorilal Paliwal Respondent
In the Constitution (SC) Order 1950 as initially issued
under Art 341 (1) of the Constitution, ‘Chamar’ throughout
the state of Madhya Pradesh was Notified as SC. That order
was modified by the SC and tribes list (modification) order
1956, Chamar was mentioned in the modification order as
SC in the district of Hoshangabad in Madhya Pradesh on
1st November 1956; Narsimhapur was constituted into a
separate district; before that date, it was formed a tehsil In
Hoshangabad district. The respondent who was a Chamar
and resided In Narasimhapur contested an election held
after re-organization for the reserved seat in a double member
Constituency and was elected. His election was challenged
on the ground that, since Hoshangabad district not, on
that date include the territory comprised in the district
Narasimhapur, the respondent Could not be deemed to be
a member of the Scheduled Castes:
It is held (i) that under 341 (2) without any law made
by Parliament, the original SCs Order, 1950, specifying
Chamar, as an SC in the entire state of Madhya Pradesh
could not be varied by any subsequent notification. No
such Law except the State Re-organization Act had been
made by President.
The power under Section 41 of the State Re-organization
Act extended only to make such modifications in the original
SCs order as was compatible with the territorial changes
and formation of New State. That power, therefore, did not
90 PYDI : An Obscured Tribe

authorise the President to exclude any person from the

category of SC, who enjoyed that status under the original
SCs Order. Accordingly, the respondent who was a member
of SC under that order could not be deprived of his status
by the subsequent notification.
As per the above judgment of the Bench the Pydi
Community people who were declared as sub-tribe to Porjas
in the Constitutional (STs) Order 1950 be justified, the tribe’s
name was not mentioned in subsequent SCs and ST’s last
modification) Order 1956, under iii) ... it is thus evident that
Hoshangabad district mentioned in Part VI Schedule-1 of the
modification order was inclusive of the territory now comprised
of Narsimhapur district. It was, therefore, only on an accidental
commission or a clerical error that Narsimhapur district
was not specially mentioned in Part VI - Schedule-I of the
modification Order and according to the rule of construction
of statutes, it was permissible to read Hoshangabad district
in part VI-Scheduled-I of the modification order as comprising
the quondam Tahasil of Narsimhapur.
Further, it is also held that Constitution of India Art
77 (1) - Clerical mistake or omission in notification correction
of - need not be expressed in name of the President. Hence, mere
correction of a clerical mistake or omission in a notification
is only a ministerial act, and not an executive action of the
Government of India and accordingly a corrigendum that
does not affect any change in the notification need not be
expressed in the name of the President.
Here in this case also, the name of the ‘Pydi’ which
was notified in the original Constitutional (STs) Order 1950
in Schedule Part V-Madras at SI.No.35 as ‘Porjas - Bodo
Bonda’, Daruva, Didua, Jodia, Mundili, Pengu, Pydi and Saliya
was mistakenly omitted in the subsequent notification issued
in 1956, 1976, 2002.
The basic point now put forth is as of present there is
no evidence in support of exclusion of Pydi Community living
Conclusion, Findings and Recommendations 91

in Agency tracts either by Government of Andhra Pradesh or

Government of India, thus giving scope for callous omission
in carrying out the list of STs as notified in the original
Constitution (STs) Order 1950, in the subsequent notifications.
The then Principal Secretary to Government (SW)
Department addressed the Secretary, Ministry of Tribal Affairs,
Govt. of India, New Delhi vide letter No. 2986/GCC.1/2007-
dated 11th June 2008 requested as follows:
“I am therefore to request you to kindly clarify whether
the Community “Porja” (Parangi perja) mentioned at SI. No. 35
in the list of STs in Andhra Pradesh in the SCs & STs, Order
(Amendment) Act, 1956, and at SI. No. 25 in the SCs & STs
Order (Amendment) Act, 1976 include the ‘Pydi’ Community as
mentioned in the Constitution (STs) Order 1950.
The above clarification sought by the Government of
Andhra Pradesh indicates that the Government of Andhra
Pradesh at any point in time did not recommend to the
Government of India for exclusion of the ‘Pydi’ community
from the list of STs.
B.N. Lokur Committee report says “It would be for the
State Government to. ensure that the castes and tribes whose
names are altered in the revised list are not denied the benefit
they were previously entitled to. The State Government
should advise issuing necessary instructions to the
appropriate authorities”.
As per the suggestion of the Joint Parliament committee
and observations of the Supreme Court, the Government of
India has issued a clarification to all Ministries vide Department
of Personnel & A. R in the year instead to taking the
Constitutional Order of 1950 as the base year instead of
1956 for issuing ST Certificates. It means the Constitution
(STs) Order 1950 is the base Order for all subsequent orders
(amendments). After the Separation of Andhra from the then
Madras State through the Andhra State Act, 1953, the Pydi
92 PYDI : An Obscured Tribe

was retained as a sub-tribe to Porja tribe at Sl.No.35. In the

Amendment Orders 1956, 1976 2002- Porja (Perengipsre) was
mentioned at Sl.No.17, 16 and 25 respectively. It is clear from
the above discussions that there is no record of evidence is
available either in Parliament or in the Ministry of Tribal Affairs
(MoTA) or with the Government of Andhra Pradesh to
substantiate an argument for deletion of Pydi Community
from the STs list.
Further the Central Information Commission while
disposing of an Appeal in File No. C.C/MA/2009/000441 dated
14th October 2009 held that Para (9) based on oral and written
submissions made by the parties the following conclusions
are drawn:
1. Pydi tribe was clubbed with Porja Community in 1950
orders as mentioned above in subsequent amendment
of the ST list, only Porja tribe is mentioned while another
sub-tribe like Pydi are not shown. The reasons for the
omission of sub-tribes are not known.
2. There is no evidence on record to show that at any
stage the Government of Andhra Pradesh recommended
for deletion or exclusion of ‘Pydi’ tribe from the list of
STs under Porja group. Nor the Parliament has ever
done it. The Government of Andhra Pradesh has sought
clarification from the respondent, Ministry of Tribal
Affairs on the issue of inclusion/exclusion of ‘Pydi’ from
the STs list, but the respondent, Ministry of Tribal
Affairs has stated that ‘Pydi’ Community/Pydi tribe is
not included in the list without looking the records that
shows that Pydi tribe is clubbed with Porja Community,
Had the Government of Andhra Pradesh recommended
at any stage for deletion of ‘Pydi tribe from STs, list it
would not have sought the above Clarification. By
implication, it is understood that ‘Pydi’ Tribe is
included with Porja Community.
Conclusion, Findings and Recommendations 93

3. The records of Parliament submitted by the respondents

during the hearing do not indicate that the parliament
has ever considered or approved the deletion of ‘Pydi’
tribe from the list of STs in Andhra Pradesh
4. Clearly ‘Pydi’ tribe is clubbed with Porja Community
in the said order of 1950 and 1953. It should accordingly
be treated in respect of all the subsequent amendments
of the STs list since there is no explicit and valid approval
of the Parliament for exclusion of this Community from
the ST list. There is therefore no justification for depriving
this tribe of its rightful claim for issuance of ST Certificate
by the Government of Andhra Pradesh
The present study on Ethnographic features of Pydi
Community justifies the status of ‘Pydi” tribe and its implicit
inclusion with “Porja” Community in the true meaning of
the First Order 1950 Under clause (1) of Article 342 of the
Constitution of India which forms the bases for Subsequent
amendments.
At the outset, it can be stated that one has to understand
in true spirit who are these STs. In this context, many
human scientists have given different meanings for STs. A
few of these are mentioned hereunder for better understanding.
As per perry, tribal means a social group having some
dialect, confined to a particular area is called a clan. A clan
is a group of families having the same surname, following the
same occupation while forming as one Endogamous group.
As per Mazumdar: Tribal means one social group confined
to a specific area, believing in an Endogamous system of
marriages with a distinct culture, dialect primitive in character
restricting themselves to maintain social distance with other
tribes and castes, while maintaining Homogeneity within
their group.
It is understood that a tribe means, a group of communities
belonging to a clan, having the same surname, habits, and
94 PYDI : An Obscured Tribe

a dialect, living in geographical isolation, keeping distance

with other groups and maintaining kinship relations within
their clan led by a tribal chief who exercises social control
over them.
As per the guidelines of Govt. of India, the criteria specified
for identification of community as an ST are as follows:
1. Indication of primitive traits,
2. Distinctive Culture,
3. Geographical isolation,
4. The shyness of contact with other communities and
5. Backwardness (Social & Economical)
In the light of the meaning given by many Human
Scientists concerning Tribe and the criteria given as above
by the Government of India the present study brings out
the following:
1. The Pydi community living in Agency tracts of
Srikakulam, Vizianagaram and Visakhapatnam
districts believes in nature and its surroundings. They
truly believe in their surroundings places full of trees,
animals, rivers, rivulets, which are gifts of Nature.
They also believe that their Ancestors live in nature;
which exhibits the characteristic of animism.
2. In addition, the Pydis also believe in totemism, as they
follow the clan system and each clan has a separate
totem viz., Korra (Sun) Pangi (Eagle), Killo (Tiger) Golori
(Monkey), Onthal (Snake), Kimudu (Bear), Goru (Ox) etc.
Interestingly the ‘Porja tribe also follow the above
totem for each of their clans.
3. The ‘Pydi’ also believe in Ancestral worship, thinking
that the deceased souls always protect them, their
animals, from diseases, natural calamities. On all important
occasions, the ‘Pydis’ worship their Ancestors which
is a part of their religious faith.
Conclusion, Findings and Recommendations 95

In Porja Community also the ancestors are worshipped

to protect them and their animals.
Another important feature of this Pydi Community
which is observed during the study is that in addition to
believing in naturalism they also follow polytheism. It means
they strongly believe in their village deities, Gods and
Goddesses, as they possess sacred powers, they always connect
their day-to-day happenings either good or bad to these
deities. It is their regular practice that they worship different
deities /Gods/ Goddesses as per the occasion and as required.
E.g., Loddo, Bono Pooja is performed when a tiger or any
wildlife or any evil spirit attacks their family. Pothuraja
Puja which is known as ‘Bodo Devatha’ is performed for
the Protection of their meagre fields. Mohani Pooja is
Performed to protect them from all diseases and evils. Sondhi
Puja is Performed with a belief that if they Perform this
Puja other Evil/spirits can’t attack their village. The Sondhi
is located between two villages, the entire village community
goes to sondi and offer black cloth, black bangles and small
grass bundle etc., for the welfare of the village. The Porjas
also Perform these Pujas with different nomenclature.
In addition to the above the ‘Pydis’ believe in different
kinds of Spirits: viz., Benevolent spirit and Malevolent spirit
etc., of which they believe Strongly in Malevolent Spirits
viz, Dongor spirit causes illness and, in few cases, cause
death to family members as well as their pet animals Sisa/
Jodugu spirit Causes fear in the individuals, Job Kamini
spirit attacks when a person Slips into a Stream.
The spirit can be traced by the Pulse of the victim,
when the Spirit attacks, eyes of the individuals swell, the
joints also Swell with high fever and vomits, and they speak
out history and the relation with the people (The details are
discussed in religious faith and practices).
The Pydis’ also believe in sacred places where their
village deities are established. They also think that the person
96 PYDI : An Obscured Tribe

who breathed his last in their house is treated as a sacred

place and believe that their ancestors are living with them
in some place (Kitchen, Hall) in their house. They worship
different trees and consider the place Where the tree is located
as a sacred one. In addition, they have sacred centres like
‘Sondhi’s a location between two villages. All the villages
consider this Sondhi as a sacred centre.
All the above rich cultural practices of the Pydi
Community express that their customs, tradition, religious
faiths and Practices, their death rituals, birth cycle, feasts
and festivals are tribal, and can be said that the Pydi
community has a distinct culture.
It is, therefore, can be summed up as hereunder keeping
in view the definition of ST vides clause (1) of Article 342;
The President concerning any State or Union territory, and
where it is a State after consultation with the Governor
thereof by public notification, specify the tribes or tribal
communities or parts of or groups within tribes or tribal
communities which shall for this constitution be deemed to
be STs about that State or Union territory as the case may be.
Under clause (2) of Article 342; Parliament may by law
include in or exclude from the list of STs specified in a notification
issued under clause (1) any tribe or tribal community or
part of or group within any tribe or tribal community but
save as aforesaid notification issued under the said clause
shall not be varied by any subsequent notification:
The Constitution (STs) order 1950, The Scheduled, Part
V - Madras at SI. No. 35 Porjas - Bodo Bonda, Daruva,
Didua, Jodia, Mundili, Pengu, Pydi and Saliya are enlisted.
Again vide “The Gazetteer of India, New Delhi, dated
14th September 1953 Pydi tribe listed in STs list at Sl. No. 35
along with Porjas - Bodo Bonda, Daruva, Didua, Jodia, Mundili,
Pengu, Pydi and Saliya through Andhra Pradesh State Act
1953 when it was separated from the then Madras State; it
Conclusion, Findings and Recommendations 97

means the Pydis were continued to enjoy the status of ST.

But in the subsequent notification, the Pydi along with
other sub-groups were not shown against Porjas instead it
was listed as Porja (Porangi Porja). Here it comes to the
understanding that the meaning of STs as envisaged in
Article 341 (1) & (2) is either totally misunderstood or
misrepresented, because, the tribes or Tribal Communities
or Parts of or Groups within tribes. Here or denotes the
hidden meaning that ‘Porjas’ is inclusive of Groups within
tribes. When Porja is entered with a generic term there need
not be any specific mention of Sub-tribe, within that SC/ST,
as it includes automatically. At Para (48) of Chapter IV in
the Report of Advisory Committee on the Revision of the
lists of SCs & STs by Department of Social Security,
Government of India it further emphasized that in the course
of the revision of lists who have at times adopted local
names, synonyms and altered the spellings of some castes/
tribes. These nominal changes should not affect represented,
because, the tribes or Tribal Continuation of privileges and
benefits to those castes/tribes subject to such changes. It
would be for the State Government to ensure that the SCs
and STsare subject to such changes. It would be for the
State Government to ensure that the SCs and STs whose
names are altered in the revised list are not denied the
benefits they were previously entitled to. The State
Government should advise issuing necessary instructions
to the appropriate authorities.
Now coming to clause (2) it can be mentioned that the
original orders issued vide the Constitution (STs) order 1950
and the Andhra State Act 1953 (No. 30 of 1953) published
vide the Gazette of India Extraordinary Part-II- Section-1,
New Delhi, Monday, September, 14th 1953 by Ministry of
Law were subsequently amended in the year 1956 wherein
under Schedule-III Part-I Andhra at SI.No.17 Only ‘Porja’
was enlisted raising many doubts concerning non-mention
98 PYDI : An Obscured Tribe

of other sub-tribes along with main ‘Porja’ Causing denial

of benefits, hitherto guaranteed by the Constitution of India.
In the same analogy, the error was committed by not
continuing the ‘Pydi’ tribe which was clubbed with the
‘Porja’ community and notified at SI. No. 35 vide Constitution
(ST) Order 1950 and vide Andhra State Act 1953, and the
decision of the Chief Information Commissioner in file No.
CIC/MA/2009/000441 dated 14th October 2009 at Para (IV) it
is reiterated that ‘Pydi’ tribe is clubbed with Porja
Community as in the said order of 1950 and 1953. It should
accordingly be treated in respect of all the subsequent
amendments of the STs list since there is no explicit and
valid approval of the Parliament for exclusion of this
Community from the ST list. There is, therefore, no
justification for depriving this tribe of its rightful claim for
issuance of ST Certificates by the Government of Andhra
Pradesh; a corrigendum may be issued in this regard and
confirm the ‘Pydi’ tribe along with other sub-tribes under
‘Porja’ to enable them to have their lost justice.

Findings
During the visit of the Study Team to the study area,
it was brought to the notice that the ST status certificates
were being issued to the Pydi people by the Revenue
authorities taking into accounts the Constitutional (STs)
Order, 1950. During the field study, the following cases have
come to the notice of the Study Team.
In Seethampeta village of Seethampeta Mandal in
Srikakulam District many residents brought to the notice of
the Study Team that they are having small landholdings in
Chekkapuram village, Seethampeta Mandal in Palakonda
Revenue Division and were in against column No. 2, the
Mandal Revenue Officer Seethampeta entered Pydi community
as belonging to ST.
Conclusion, Findings and Recommendations 99

In another instance during a field visit to Pallam Levidi

village of Kurupam Mandal in Vizianagaram District, one
Sri Biddika Bhimudu s/o Biddika Muchayya, working as
temporary single Teacher Belonging to Pydi community was
certified was issued by Tahasildar, Kurupam on 29th January
1964 (copy enclosed).
In yet another instance, one Sri Ganta Relli s/o- G.
Pothi of Pallam Levidi village in Pavathipuram Agency of
the then Srikakulam district belonging to Pydi community
was issued @ certificate duly signed by R.I. Mondemkhalallu
on 28th January 1968 as recognized ST which was countersigned
by other Officer and again countersigned by the Sub-Collector,
Parvathipuram with seal (copy enclosed).
Another caste certificate was issued by the Tahasildar,
Kurupam on 15th September 1982 with his seal and signature
to Nimmaka Rajagopal s/o Neela Baru of Gumma
Lakshmipuram village in Kurupam Tehsil of Vizianagaram
District as belongs to pydi which is included in the list of
ST (copy enclosed).
The Tahsildar, Kurupam issued one more certificate to
one Ganta Rama Rao s/o Hari Bandu of M.Konda village in
Kurupam Tehsilof Vizianagaram District belonging to Pydi
caste as ST stating that which is included in the list of ST.
The certificate S.R.No.1600/82 dated 30th July 1982.
This is an example to convince that the sub-tribes
mentioned against Porja ST were given ST Certificate in
2002.
During the field study, the research teamwas informed
that the parents were issued a status Certificate and the
children of the same parents were denied the status.

Recommendations
As per the study, the Ethnographic characteristics of the
“Pydi“ community living In Agency tracts fulfil the criteria
100 PYDI : An Obscured Tribe

prescribed by the Government of India for identifying a

Community as STs.
The Pydi-community has tribal characteristics, culture,
habitation social organization, religious faith and practices,
worship, festivals, etc. when compared with social & cultural
systems and religious faiths of other tribal Communities.
Further ‘Pydi’ Community People either find a place on
equal footing or almost the same on par with other tribal
communities inhabiting agency tracts.
Basing on the outcome of the Ethnographic features of
‘Pydi’ Community; it is revealed that the inclusion of this
Community as Hill tribe during the British India period
and also in post-independent period; the Pydis living in
agency tracts are justified to hold their status of STsand
enabled this community to salute in great honour to the
Constitution of India in right earnest.
The Pydi Community in Agency tracts which was given
ST status vide’ The Constitution (STs) Order, 1950 and
retained the same status vide ‘the Andhra State Act 1953’
but disappeared in subsequent notifications during 1956,
1976 and 2002, without any valid approval of the Parliament
for exclusion of this community from the list of STs.
In view of the lack of documentary evidence in support
of exclusion of this ‘Pydi’ Community in Agency tracts from
the ST list, it is deemed to have continuous existence along
with ‘Porja’. Hence it is now explicit that the Pydi Community
in Agency tracts need not be once again included as a fresh
community, as it was not recommended for exclusion by the
Government of Andhra Pradesh at any point in time. Only
an issuance of a corrigendum as suggested by the Supreme
Court of India will suffice.
It is therefore recommended for reconsideration of the
‘Pydi’ community in Agency tracts to enjoy the ST as Status
Conclusion, Findings and Recommendations 101

along with ‘Porjas’ as enshrined in the Constitution of India

and enable them to have Constitutional benefits.

Conclusion
Its crystal clear in the absence of the authentic
documental evidence for exclusion of Pydi community from
the list of STs, and moreover the letter from the Secretary,
Tribal Welfare, Government of Andhra Pradesh seeking
clarification with regard to Porja (Parangi Porja) include the
Pydi community is the crystal-clear evidence that the concerned
Government of Andhra Pradesh have not recommended for
exclusion of this community from the list of STs at any
point of time. This automatically emphasizes that there is no
valied reason for exclusion of Pydi community in subsequent
notifications issued in the years 1956, 1976 and 2002.
Further there is clear evidence that in Araku Valley of
Visakhapatnam district one Sri Vantala Kondu, S/o Rongo,
Pagriguda village, Sovya Panchayat, Dumbriguda Mandal
belonging to Pengu Porja which is a subtribe of Porja vide
Constitution (ST) Order, 1950 was given ST Certificate in 2002.
It is just one example this report has contained in number
of documental evidences in support of Pydi ST community
to be included in the ST list with a corrigendum and pave
way for restoration of ST benefits to this obscured Pydi
tribe with dignity and honour.
102 PYDI : An Obscured Tribe

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9. Government of Madras orders Government Order

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16. List of Backward Tribes as per Thirtieth Schedule to the
Government of India, (Provincial Legislative Assemblies)
Order 1936, Sl. No. 41, p. 2.
17. Lokur Committee, The Report of the Advisory Committee
on the Revision of the Lists of Scheduled Castes and
Scheduled Tribes, Department of Social Security, Government
of India, New Delhi, June 1965.
18. Mohan Rao, K. (2014), Tribes of Andhra Pradesh and Their
Cultural Heritage, Neelkamal Publications, Hyderabad.
19. Nadeem Hasnain (2015), Tribal India, Palaka Prakashan,
New Delhi.
20. Rao Narain Singh v. Union of India (1993) 3 SCC 60. https://indian
kanoon.org/doc/249146/
21. Report of the Backward Classes Commission, Vol.II (Lists),
Government of India, New Delhi.
22. Rudramurthy, C.N. v. K. Barkathulla Khan and Others. (1998)
8 SCC 275, https://indiankanoon.org/doc/1481214/
104 PYDI : An Obscured Tribe

23. Shasthri, V.N.V.K. (2005), Andhra Pradesh Girijana Samskruthi,

Parivarthana (Telugu), The Tribal Cultural Research & Training
Institute, Tribal Welfare Department, Government of Andhra
Pradesh, Hyderabad
24. Statistical Profile of Scheduled Tribes in India 2013, Statistics
Division, Ministry of Tribal Affairs, Government of India,
New Delhi.
25. The Andhra Pradesh Gazette” No. 38 Hyderabad - Thursday-
September 28, 1961, Appendix 17-A list of Backward Classes- II
STs against Sl.No.35
26. The Andhra State Act, 1953, No, 30 of 1953, Ministry of Law,
Government of India, The Gazetteer of India, New Delhi,
14th September 1953, Sl. No. 35, p. 246.
27. The Constitution (STs) Order, 1950, Schedule-III, Part-I -
Andhra Pradesh Para (2) SI.No.15
28. The state of Maharashtra vs Milind & Others, https://indian
kanoon.org/doc/678652/
29. The state of Maharashtra vs Milind & Others. https://indian
kanoon.org/doc/88076584/
30. Union of India & Others. v. Raj Rani and Others. (1998) 8 SCC 704.
https://indiankanoon.org/doc/295977/
31. Union of India v. Hari Krishan Khosla 1993 Supp (2) SCC 149.
https://indiankanoon.org/doc/818638/
 105

Annexures
106 PYDI : An Obscured Tribe
Annexures 107
Index
 Index

14th September 1953 96 -------- 341 of the

Constitution 87

Ada Atukulu 51

-------- Botti 55
B.N. Lokur Committee 91
-------- Poduchu 55
Bagh (Tiger) 59
Agency Tracts Interest 86
Banlani Jatra 64
AIR 1961 Madhya Pradesh
84 (V48 C34) 89 Barajatra 72

Akchantalu 49 Barang Jhodias 59

Akshinthalu 53 Baranga Jhodia 59

Bariki 66
Ambali 28
Barobhai Banuva Puja 36
Amendment Orders 1956,
1976 2002 92 Beray 2
Ammavaru 39 Bhato Bhatya 44

Andhra 4 Bhooth 40, 41

Article Bhootha- Pishachalu 38

-------- 340 of the Constitution Bhooths 40

of India 88 Bigamy 27
110 PYDI : An Obscured Tribe

Bijji 45 Daruva 90
Bodo Das Desh Mahasava. 73
-------- Bonda 88 Deesarodu 38
-------- Devatha 36 ‘Dimsa’ 35
Bonda Porjas 61 Dina Karyam 45
Bondulu 50 ‘Disary’ 64
Bottu 50 Disera 39
Bretton Porob 39 Dishti 51
British Administration 2 Diyali 40, 43
Doger 40
C. Hayavandana Rao 58, 66 Dokara dada 42
Chait Parab 64 Dombara Paidi 58
Chaitra 39 Dumini 50
Chaplet (Makkotu) 68 Dus Parab 64
Cheta Crowbar 55
Chouthi 73 E.V. Chinnaiah vs state of
Andhra Pradesh 87
Chukka Muhurtham 54
Earth Goddess 63
Civil Appeal No.6934 of 2000
87 Edlu Chadivinchuta 56
Ejjodu 38, 51, 54, 55
Community Government
Order Manuscript Series Ejjodu 48
Numbe 86 Ekusia 72
Constitution (STs) Order Elopement 30
1950 86, 87, 90
Eugenia Jambolane 49
Cow 36
Crops 33 F. Fawcett 69
Feasts 35
Dakua 73 File No. C.C/MA/2009/000441
Dando Pooja 37 dated 14th October 200 92
Index 111

Food 34 Habitation 33
Forest God 63 Handi 54
Hill
Gamach 49 -------- Malas 66
Gamancha 42 -------- Tribes for Act 1 of
Gamcha 2 1917 86

Ganga Devatha 36 Human Development 11

Ganjahari 50
Ilaavelupu 39
Ganjam 59
INDIRAMMA 20
Ganta Rama Rao 99
Indo-Aryan language 71
Gazette of India, 14th
September 1953 88 Intiperlu 24
Goona Ippa Sara 45

-------- Kudur 41
-------- Kuduru 41 Jakar Devta 63
Jakiramma 35
“Goti” 64
Jankor Debta 37
Government of India
(Provincial Legislative Janni 63
Assemb 86 Janta Misano 56
Government Order Manuscript Jatapu and Savara 25
Series Number 131 86
Jati Samaj 73
Government Order
Jattalu 56
Manuscript Series
Number 769 86 Jaylee 56
Granee 42 Jedda 40
Growth with Social Justice 1 Jhodia 65
Guava 28 Jhodia Nat 65
Gunsan 28 Jodugu 40

H.A. Stuart 69 K.S. Singh 69

112 PYDI : An Obscured Tribe

Kaka Kalelkar Committee 88 Madiga 67

Kakon Handi 49, 50 Madras Census Report 1891
Kaluga 70 66
Mahanali 30
Kankanalu 51
Mala Paidis 67
Kanya Jheka Neeya Kelo 29
Malamahanadu Vs State of
Katuka 50
Andhra Pradesh 87
Kavadi 52
Mandapam 48
Khanduva 49
Mapuru Devatha 38
Khondi 59
Marriage Pandal 68
Khondi Porja 59
Mela
Khonds 58, 59
-------- Thalal 55
Kireetam 52
-------- Thalalu 52
Koddo Khel 55 -------- -Talam 50
Kolams 53 Menarikam 67
Komma 49 Metlu 16
Konda Devatha 35, 39 Ministry of Law, Notification
Konon Handi 55 No. S.R.O 510 87
Kula Pedda 50 Mohini Puja 36
Kulapedda 66 Monogamy 26
Kunkum 52 Mosonia Dumba 40
Muggulu 53
Land Transfer Act 1 of 1917 Muhurtam Band 48
86 Muhurtham 38, 49
Liquor 34 Mukkoti 28
Little tribal societies 7 Mundili 87, 88, 90
Lodda Bono Puja 35 Musalanna Va 42
Logon 28
Lord Sree Rama 60 Nag (Cobra) 59
Index 113

Nagal Kanda Sara 39 Parab 64

Nahako 72 Parajas 59
“Naidu” 65 Peene 49
Namam 52 Peepal 35
Nandi Peepri Kaya 40
-------- Demudu 70 Pelli
-------- Nat 65 -------- Kiritalu 50
Naya Khaiee Porob 39 -------- Koduku 50
Neem 35 Pendli Pandiri 51
Nelva Marriage 30 Pengu 87, 88, 90
Neredu 49, 54 Perengi Porja 59
Neyyalu 38 Pitha Kangidi 40
Nimmaka Rajagopal 99 Pitru-Devathalu 38
Nookalamma 36 Podmora 37
Nukhia 64 Polygamy 26
‘Porja’ 97, 98
Occupation 33 Porja community. 66
“Oli” 28 Porjas 58
orderly social life 63 ‘Porjas - Bodo Bonda’ 90
“Poroja” 58
Paidi 2, 58 Pothuraju Puja 36
Palakonna 49 pre-Independent India 87
Pan 71 Puberty 44
Pandi Kuna 43 Pus Porob 39
Pandirata 48 Pusthe 54
Pandiri 38 Pydi
Pankthi Bhoji 29 -------- 2, 6, 98
Pano 58, 71 -------- Basha 14
114 PYDI : An Obscured Tribe

-------- Community 2, 6, 14, Sondi Puja 36

33, 90 Sorapuniya Bhooth 40
-------- Women 14 Soro Mongala 37
Pyta 55
State Re-organization Act 89
Sunari 71
R.I. Mondemkhalallu 99
Sunkaraman Porob. 39
“Raja” 58
Supreme Court of India in
Rajathala 72 Civil Appeal No. 6759
Relli 71 of 87
Rokotho Bhatho 44
Roya Tang Soran 50
-------- Bareu 43 Tankar Debita 39
-------- Bari 43 Teddu 45
Thakurani Maa Puja 36
Saliya 87, 88, 90 The Andhra Pradesh Gazette
Samand Bhiya 27 4

Sandhi Place 41 The Gazette of India, New

Delhi, 14th September 19
Sara Gamp 50
88
Sasth 72
The Gazetteer of India, New
Sasthi 72 Delhi 96
Sattam 51 The Supreme Court of India
Schedule-Part -V Madras 86 in Civil Appeal No. 675
87
SCs Order, 1950 89
Sela-Yeru 55 The village of the deceased,
and follow the follow
Shamal 71 44
Shatmanam 54 They use different varieties
Small Verandah 19 of tree branches viz 48
Sobanike 50 Thuvar Dal 42
Index 115

Tilakam 52 Valmiki 88
Toka Vamsam 24
-------- Pelli Koduku 50 Vasara 20
-------- Pellikoduku 49 Vidi Jattalu 56
Vidijattalu 56
”Udaya” 66 Vidithi 53
Uronike 50 Village. Deity 63
Urukattadam 38 Voli 67
Uthiari 72
Utti 49 Wealth & Luck 63

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