Zoonotic infection in daily life activities leads to severe health consequences, especially for individuals who live in agricultural sectors and have poor educational attainment. The hill tribe and stateless people living in the border area in northern Thailand are vulnerable to zoonotic diseases through daily behaviors. The aim of this study was to understand the behaviors and determine the factors associated with poor knowledge and attitudes toward zoonotic infection among hill tribe people in northern Thailand. A cross-sectional study was conducted to collect data from participants aged 18 years and over living in hill tribe and stateless villages located in border areas of Thailand, Myanmar, and Laos. A structural questionnaire was used to collect general characteristics and risk behaviors related to and knowledge and attitudes toward zoonotic infection. Stepwise logistic regression was used to detect associations at a significance level of α = 0.05. A total of 600 people were included in the analysis: 71.9% were aged 36-65 years, 57.3% were females, 73.2% were Buddhists, 49.0% had never attended school, 64.5% were farmers, and 44.8% had an annual income under 30,000 baht ($860). More than one-third (38.7%) of the participants used alcohol, 21.2% smoked, 30.5% ate uncooked chicken meat, 48.8% ate local raw meat salad, 35.5% ate fermented fish, and 55.0% ate wild animal meat. More than half (64.8%) of the participants had poor knowledge, and 33.0% had poor attitudes toward zoonotic disease prevention and control. Different tribes had different risk behaviors related to zoonotic infection, and a large proportion of Hmong people ate raw chicken meat. Five variables were found to be associated with poor knowledge of zoonosis prevention and control: being Buddhist (OAR = 1.68; 95% CI = 1.31-2.50), never attending school (AOR = 1.80; 95% CI = 1.18-2.73), being unemployed (AOR = 3.49; 95% CI = 1.66-6.16), using alcohol (AOR = 2.11; 95% CI = 1.44-3.09), and eating raw pork (AOR = 2.08; 95% CI = 1.41-3.06). Two variables were found to be associated with poor attitudes toward zoonosis prevention and control: having an annual family income of 30,000-50,000 baht and over 50,000 baht (AOR = 1.65, 95% CI = 1.09-2.50; and AOR = 2.28, 95% CI = 1.42-3.67, respectively) and using alcohol (AOR = 1.92, 95% CI = 1.32-2.78). The hill tribe and stateless people living in the border areas of northern Thailand have several risk behaviors for zoonotic infection, with different risks in different tribes. Implementing health education to improve the knowledge and attitudes of these people toward zoonosis prevention and control by focusing on educational attainment, alcohol use, employment, and Buddhist practices, is necessary.

Tuberculosis (TB) is a global public health challenge, especially for those who are living in economically disadvantaged families and have difficulty accessing health care services. The hill tribe and stateless people living in the border areas of northern Thailand have been identified as a population vulnerable to TB. This study aimed to determine the factors associated with tuberculosis treatment failure amongst hill tribe and stateless people in Chiang Rai, Thailand. A case-control study was performed to collect data from TB patients who were registered in one of 18 district hospitals in Chiang Rai Province, Thailand, between 2019 and 2023. The cases were hill tribe and stateless, with TB treatment failure, while the controls were TB successful treatment outcomes. A validated questionnaire was used to collect data between June and August 2024. Backward stepwise logistic regression was used to determine the factors that were significant at α = 0.05. A total of 133 cases and 267 controls were included in the study: 56.5% were males, 41.8% were aged 61 years and older, 55.3% were Akha and Lahu members, 23.0% were nonThai, 73.8% had never attended school, 46.5% worked as farmers and 51.3% had an annual family income ≤ 10,000 baht ($332). In the multivariate model, eleven variables were found to be associated with tuberculosis treatment failure amongst the hill tribe and stateless TB patients: those who were females (AOR = 3.83; 95% CI = 1.77-8.29), those aged 61 years and over (AOR = 4.63; 95% CI = 1.62-13.23), those who were non-Thai citizens (AOR = 4.36; 95% CI = 1.74-10.87), those who had an annual family income of 5001-10,000 (AOR = 8.63; 95% CI = 2.55-29.18), those who had a family income of 10,001 baht and above (AOR = 4.28; 95% CI = 1.32-13.91), those who visited a TB clinic alone (AOR = 3.00; 95% CI = 1.33-6.78), those who ever missed a medical appointment (AOR = 21.06; 95% CI = 4.32-102.58), those who had side effects from TB medication (AOR = 7.88; 95% CI = 1.76-35.25), those who had a family member with TB (AOR = 2.80; 95% CI = 2.29-18.97), those who used traditional materials for their housing (AOR = 2.91; 95% CI = 1.76-4.80), those who experienced stress (AOR = 9.95; 95% CI = 2.85-34.80) and those who had little knowledge of TB prevention and control (AOR = 6.60; 95% CI = 2.81-16.57) had greater odds of having a TB treatment failure than those with opposite characteristics. Hill tribe and stateless people who are female, are older, are non-Thai citizens, have missed appointments, have side effects from medication, are experiencing stress, used traditional materials for their housing and have poor knowledge of TB prevention and control are more likely to experience tuberculosis treatment failure. These findings strongly suggest that clinical staff who are working at TB clinics should focus on patients with these characteristics, including clinical guideline development to improve treatment success outcomes for these populations.

After the abolition of the landlord system in the Indian Sundarban islands, the Munda people have concentrated more on agricultural activities. The tribal people have gone through changing sociocultural and economic processes to cope with the socio-physical environment in the Indian Sundarban but do not wish to convert to Hinduism. The enrichment of tribal identity and the development of a strong social consciousness among tribal people have created a space for interaction and symbiotic relationships within the community. The social consciousness of tribal identity is mainly a characteristic of the middle class, rather than the tribal community at large, but economic dependency governs the interactions between tribal and non-tribal people rather than concepts of purity and pollution. The infrastructural development in the Sundarban islands increases the flow of resources and the mobility of outsiders. Tribal villages are facing challenges due to the presence of new communities and settlements near the tribal hamlets. They have realized that tribal communities cannot be isolated from the socio-economic and political changes in Sundarban islands. It allows them to assimilate more with non-tribal people to adjust and adapt to changes. Socio-economic adaptation of the Munda people is a way to adjust to socio-economic changes in the Sundarban region without compromising much with their sociocultural identity. However, sociocultural adaptation is more about individual choices than community choices.

This study elucidates the Kewadi sweet production from pandanus fruits (Pandanus leram) in the Nicobar Islands which represents a convergence of cultural heritage, food security and community resilience. Rooted in the indigenous knowledge of tribal people and also as a sustainable practice, Kewadi sweet production and consumption not only provides nutritional benefits but also fosters community strength and cultural identity among the Nicobarese tribe people. Despite facing challenges from modernization aspects and changing dietary preferences, the preservation and promotion of Kewadi sweet are crucial for maintaining this traditional delicacy and cultural legacy. Strategic policy initiatives that enhance value chains, promote market access and raise awareness of Kewadi’s cultural significance can bolster its production and consumption for a harmonious coexistence of tradition and modernity. By embracing and supporting traditional practices like Kewadi sweet preparation, we can ensure sustainability through local resource utilization systems, enhance food and nutritional security and foster the cultural richness in the Nicobar Islands. In this study, technical aspects of Kewadi sweet production were documented through one-on-one interviews with tribal community members, followed by a focus group discussion with key stakeholders. Using the SWOT-AHP framework, the study further analyzes and discusses the social and economic challenges and opportunities associated with the product.

India has a large livestock population but the availability of quality fodder remains a major concern. This scarcity can be effectively addressed by using tree foliage as an alternative or supplemental feed. Fodder crops are grown to supply livestock feed in the form of green forage, silage, or hay. Ethnobotanical investigations were carried out in the Balrampur district in 2023 and 2025 to identify the plant species that the Tharu and other tribal people use for fodder and forage. Semi-structured interviews, guided field walks, conversations, and field observations were carried out to collect data from sixty informants, ages 20 to 80, who were chosen based on previous information. Twenty-five plant species from ten distinct families were recorded in the study. This thorough documentation identifies species with restricted or hazardous use, highlights customary feeding methods, and serves as a useful resource for the region's sustainable livestock management.

Trauma and its influence on our daily responses have long been studied in relation to the psychoanalytic discourse provided by Lacan and Freud. This complex discourse largely defines trauma as a singular, catastrophic and sudden event (accident, war, loss) that disrupts the daily course of an individual’s life. However, this event-based western model of trauma fails to address the postcolonial experiences of trauma, where trauma is an on-going, structural and persistent reality. Postcolonial citizens, as a result of colonization for ages, have been subjected to structural inequalities, oppression, racism and systemic discrimination, and therefore, have not experienced trauma as a singular, historical event rather as a form of continuous and life-long struggles. Consequently, these experiences of trauma based on the cultural realities and lived experiences of postcolonial individuals are not addressed in the previous discourse and thereby remain 'unclaimed' within the traditional framework of trauma theory. This work aims to address this gap by re-imagining the concept of trauma within the postcolonial context by analyzing the lives of tribal people of Baluchistan, Pakistan. This paper examines Jamil Ahmad’s work The Wandering Falcon through the lens of Jennifer Yusin’s “Postcolonial Trauma” to reveal the complexities of people residing in tribal regions and the ways in which their lives are constantly affected by the horrible strands of colonialism, oppression, racism, and discrimination, that are not singular event of their past but an on-going, persistent and structural forms of trauma in their daily lives. By using textual analysis as a research method, the selected text depicts how colonial legacies results in an on-going trauma for tribal people, that alters the concept of trauma for them. The significance of this study lies in its contribution to the discourse on postcolonial communities by giving voice to the unclaimed struggles and losses suffered by tribal people. By centering their unclaimed traumatic experiences, this study brings visibility to tribal people, whose struggles and resilience remain largely invisible in mainstream culture and history.

The stone mining industry is an important industry in the country that producing crushed stone of various sizes as raw material for various construction works of our civil society. These industries play a vital role in the socio-economic development and livelihoods of the inhabitants in the country and abroad. The major objective of this research is to evaluate the socio-environmental impacts of stone mining in the context of the Pachami Stone Field of MD Bazar, Birbhum District, West Bengal. The research aims to evaluate the impacts of the stone mining on livelihoods, through using the field surveys and qualitative interviews with the local inhabitants. The research examines the complex connection between stone mining activities and socio-economic factors to reveal the impacts on land use, water resources, and air quality of the study area. The assessment underlines the importance of sustainable stone mining practices to avoid negative impacts on livelihoods of local people especially for tribal people lived in this area. This research investigation is significant in that way to the larger discourse on stone resource management for the welfare of the greater society.

This paper explores the forces of tribal cultural continuity and change by studying the Dhemsa dance in detail as a vibrant folk dance of the tribal people in Odisha, particularly in the Kondh and Gadaba groups. Dhemsa serves as a form of artistic expression and an imperative tool of social cohesion, identity, and dissemination of indigenous values. Through ethnographic observation and interviews, the study examines how Dhemsa has adapted to the external forces such as modernization, migration, and state-sponsored cultural programs. It examines the interaction of tradition and changes such that particular elements such as community involvement, rhythmic gestures and symbolic gestures remain intact despite the alteration of costumes, music, and the setting of the play. The paper demonstrates that Dhemsa remains a symbol of tribal identity and power, and at the same time, it is a location where individuals are creatively responding to the changes taking place in the entire tribal society. By placing Dhemsa in the context of cultural continuity and change, this paper has contributed to our understanding of how tribal societies maintain and redefine their culture in their changing situations. This study posits that Dhemsa, as an evolving cultural practice, exemplifies the broader dynamics of

When human beings first appeared on Earth, their lives were entirely dependent on forests. They lived within forest environments, and roots, fruits, and leaves obtained from forests formed their food. Large leaves were used to cover the body. Messages were sent from one place to another using natural materials, and forest-based medicines were widely used. Since ancient times, tribal communities have maintained a close and interdependent relationship with forests. Nearly seven crore tribal people in the country — about seventy percent of whom live within or near forests — have traditionally depended on forest resources and forest land. Because of their close association with forests, tribal communities possess deep knowledge of trees and plants and are well acquainted with the medicinal uses of forest herbs.

In Tripura there are quite a number of Tribal communities belonging to diverse ethnic and linguistic groups who have an indigenous traditional culture. The tribal rites rituals, beliefs and practices along with the tribal festivals constitute a rich cultural heritage which has survived as an integral component of the Indian culture without sacrificing its indigenous tradition. Our knowledge about religious songs of pujas and festivals of the tribal people of Tripura is still limited. The main aim of this paper is to find out a clear and comprehensive picture of religious songs of pujas and festivals of the tribal people of Tripura.

Particularly vulnerable tribal groups (PVTG) were popularly known as Primitive tribal group (PTG) in early times after independence. Later in 2006, it was renamed into Particularly vulnerable tribal groups (PVTG) by Government of India. This study explores the financial challenges faced by PVTGs, with a specific focus on their access to credit and its impact on their economic conditions. The study identifies the need for more inclusive financial products that address their specific needs. Financial inclusion implies providing the access to finance for the people at the bottom of the pyramid. The financial inclusion of the rural people remains the challenge because the poor people, especially the tribal people, do not have knowledge and are financially illiterate.

Abstract to be supplied.

This article critically examines initiatives for greater participation in education by tribal communities in India, arguing that current policy does not effectively enough facilitate greater participation and may, in fact, go against the avowed principle of ensuring greater equity. The article relies on fieldwork-based study to support arguments for the need to be culturally sensitive in making appropriate provisions for the education of scheduled tribes in India. Reasons for high dropout rates and non-enrolment among tribal children are examined and some searching questions are asked about why so many tribal people dislike schools.

Assam in the north –eastern part of India is a land of diverse ethnic groups. Both tribal and non-tribal people are found to be distributed in this region. The tribal people who are living in this area have also formed a sizable share of the total population of Assam with 12.42% as per 2011 census. They have been contributing for the development of Assam and Assamese language and culture since their appearance in state of Assam. They are very simple and their life is controlled by primary economic activities namely, agriculture, fishing, lumbering etc. Though they are very poor economically, educationally and politically, but maintain distinctiveness in their socio-cultural life e.g. food habit, dress habit, language, customs and traditions, etc. But very unfortunately, the life of these people have been threatened during Colonial period which continued to independent India leading to conflicts between the tribal and non-tribal people. For the protection of tribal people tribal belts and blocks were created demarcating the tribal dominated areas of Assam. This paper tries to find out the reason behind the genesis of tribal belts and blocks and their geopolitical problems as well as a separatist tendency among the Bodo tribal group leading to autonomy movement.

Tribal communities in India have a long history of using traditional medicinal plants as primary healthcare. In Dhule District of Maharashtra state of India, tribal people use many indigenous plants to solve various health-related problems in remote areas where no medical facilities are available for them. Phyllanthus maderaspatensis (family Phyllanthaceae) and Biophytum sensitivum (family Oxalidaceae) are plants used as remedies to cure digestive issues, fever, wounds, and inflammatory conditions by the Pawara tribe. This research study aims to investigate phytochemical analysis of two traditional medicinal plants used by the Pawara tribe which can be useful to create novel drugs. Primary phytochemical analysis reveals the presence of alkaloids, flavonoids, tannins, phenols, and terpenoids, within the genus Phyllanthus and Biophytum species. Primary phytochemical investigation is very important for identifying plant compounds, validating traditional medicine and discovery of novel drugs. These findings show a scientific basis for further bioactivity testing and isolation of active compounds.

This study examines the influence of different social, economic and demographic ‎factors that culminates into son preference among scheduled tribe and non- scheduled tribe found ‎in Kokrajhar district of Assam. Data were collected from a household survey of currently ‎married women of reproductive age group 15-49 years using multi-stage sampling method. ‎Cross tabulation, Chi-square test and logistic regression analysis was carried out for finding out ‎relationships between the socio-economic and demographic variables on son preference. ‎Findings show that son is important for old age security reasons among scheduled tribe people ‎and for legacy continuation in case of non- scheduled tribe. The percentage distribution of son ‎preference by selected characteristics depicts that son preference is high among the non- ‎scheduled tribe as compared to scheduled tribe. Logistic regression shows that the type of family, ‎use of Contraceptives and educational level of women play a significant role on son preference ‎among scheduled tribe and type of family, educational level of husband and religion of husband ‎has the significant affect on son preference among non- scheduled tribe. The findings of the ‎study reveal that son preference is an important indicator of fertility differentials in Kokrajhar ‎district‎.

Background: Traditional healing practices rooted in centuries-old practices in different communities throughout the globe have potential health benefits for millions of people. Aim: In the present study, we aimed to document the medicinal plants used by the traditional healers and tribal people to treat various ailments of the indigenous communities residing within the study area. Methods: The present ethnobotanical study has been conducted in two districts-Gangtok and Namchi districts of Sikkim, and interacted with 5 traditional healers and 93 local informants (total-98). The methodology followed during the survey was a cross-sectional study, a field survey, face-to-face interviews, and pre-prepared semi-structured questionnaires. The data were examined using quantitative ethnobotanical indices such as Relative Frequency of Citation (RFC) and Fidelity level(FL%), in order to assess the dependability and richness of herbal knowledge. Results: A total of 72 medicinal plant species belonging to 61 families, 69 genera. The category of most frequent medical ailments was Cough (26%), likewise wound healing (24%), Diarrhoea (24%), Skin allergy (22%), Diabetes (18%), Fever (18%), Respiratory problems, Jaundice and Bone fracture (12%). The study revealed that roots/rhizomes are highly used, followed by fruit and aerial parts, and the commonly used preparation was powder and extract forms. Combretaceae was the most used family among other families. The RFC was 0.4 for Emblica officinalis, and FL was (26%) for Cough disease, followed by wound healing and diarrhoea (24%). Conclusion: It was concluded that the traditional groups in the two districts have long-standing knowledge of the therapeutic uses of medicinal plants. Additional investigation, separation and detailing of the active phytoconstituents of these plants having more RFC and FL%, may lead to the identification of novel therapeutic candidates in the future. Major Findings: A total of 72 medicinal plant species belonging to 61 families, 69 genera and the highest Relative Frequency of Citation (RFC) was 0.4 for Emblica officinalis, and the highest Fidelity level (FL%) was 26% for Cough disease, followed by wound healing and diarrhoea (24%) were reported in this article.

In post-reform India that is from 1990 onwards mineral-based growth of underdeveloped mineral-rich states has been illusory. Such a strategy of development marginalizes the indigenous people sustaining their living on natural resources of their region of inhabitation and pushes them to a new regime of poverty, inequality, and deprivation while enriching outsiders. Based on the frequent visits of the researcher to the mineral-rich Northern Plateau region of Odisha, India since 1990s, the present study makes its focuses on the socio-political dynamics of economic development and change occurring in the region and its implications for the sustainable living of the indigenous people of the state. The study uses both descriptive and analytical methods and for the purpose, both qualitative and quantitative data were collected through direct observations of the mines area, village survey, and focus group discussions held with mixed target groups of population in the study area.

Rural Indigenous knowledge is significantly applicable in survival of local community, like tribal districts of Indore division, Dhar, Jhabua, Alirajpur etc. The indigenous knowledge is highly scattered, secretive and instant in nature that requires appropriate efforts in bringing it to the community. Ethnobotany can play an important role in exploring this knowledge to the community. As local people deal with roots and herbs effectively available, in their local environment limiting the regional biodiversity. Plenty of literature reviews is available on ethnobotany focusing on local medicinal roots and herbs. It is an exploratory study on medicinal plants being used by local tribal people in region. Observation and reports from agriculture research centres have been incorporated for this study. Ethnobotany in local region requires conservation and cultivation to maintain the balanced ecology with this knowledge for survival of local community. This paper is an effort to bring those beneficial knowledge area and ethnobotany together for the academic and social relevance.

Birsa Munda’s Ulgulan (1899–1900) in Chotanagpur is one of the most notable examples of indigenous rebellion against colonial dislocation. The movement began due to the destruction of land rights, imposition of forced labour and loss of traditional culture. This paper aims to explore the Ulgulan through the ideas of resilience. Drawing on Holling’s ecological resilience, Ganor and Ben Lavy’s concept of community resilience and Zolli and Healy’s idea of preserving a core purpose, the study shows how the movement became a way of survival and adaptation. Birsa’s place as Dharti Aba, the defence of khuntkatti rights and the collective strength of the community acted as strategies that held life together under repression. Tax resistance, land reclamation and fighting against colonial governments were combined with an ecological ethic that tied tribal people to the land and forest. Following the movement Chotanagpur Tenancy Act of 1908 came which legally protected the tribal land. Thus, the Ulgulan does not only stand as a rebellion but also as a story of resilience. It transformed suffering into cultural memory and identity. It stands as a resilient story of communities who can transform but keep their essence in the wake of severe pressure.