4 The Aboriginal Rajbanshi People of North Bengal and Their Dependency Over Environment: A Geographical Perspective Subham Roy1, Nimai Singha2 & Goutam Mandal3 1&3 M.A. in Geography and Applied Geography, Department of Geography & Applied Geography, University of North Bengal, Siliguri, West Bengal, India 2 M. Sc. in Geography, Department of Geography, Coochbehar Panchanan Barma University, Coochbehar, West Bengal, India Abstract Rajbanshi people are one of the early dwellers of the North Bengal presently dispersed from the lowland of Darjeeling district to the TeraiDuars parts of Jalpaiguri, Alipurduar and Coochbehar, they are also expanding over North and South Dinajpur district as well as covers part of Maldah. Their traditional customs and way of living make them a peculiar community. Based on the geographical approach, the emphasis of this research paper was to analyze the interaction between Rajbanshi people with nature. An Ethnographic study was conducted to understand the relationship between environment and various aspects of their life, i.e., from a socio-economic point of view to their traditional beliefs and practices at the current situation of the world. This paper reveals many fascinating details about the life of Rajbanshi peoples of North Bengal such as, how their occupation interlinked with the environment, how their cropping pattern relies 1 Corresponding Author The Aboriginal Rajbanshi People of North Bengal and Their Dependency… / 57 on seasonal variations and also how their housing customs reflect their dependency on nature. Besides, this investigation also paid significant attention to their community life as well as traditional food habits. Also, at the present day of western culture, how these Rajbanshi peoples are still engaged in various kinds of conventional rituals and beliefs in association with the environment is unveiled in this study. Finally, some case studies were disclosed to understand their present outlook. Some significant recommendations that need to consider by the Rajbanshi peoples to maintain their ethnic, as well as the indigenous identity, epilogue at the end. Keywords: Rajbanshi, North Bengal, Man-environment relationship. Introduction Rajbanshi’s are the indigenous people and the earliest settlers of North Bengal. Presently they are distributed homogeneously almost in entire North Bengal and famous for their cultural identity with glorious past. The attempt of this paper is to analysis about their traditional ethos and socio-cultural distinctiveness based on geographical approach. A significant emphasis was put to identify the various economic and sociocultural practices of Rajbanshi people and how they are associated with the environment. Moreover, to understand the interaction between the Rajbanshi people and the environment, a comprehensive discussion was done in every aspect of this study. The Rajbanshi people either belong to the Aryan race or Mongoloid race is the foremost issue today. No matter whatever their actual source of origin was, one thing is clear that they were the aboriginals of North Bengal (Bhawal, 2015). Geographically, to understand the man-environment relationship concept of determinism was the first approach. Carl Ritter, one of the prominent geographers, give essential concept of ‘Unity in diversity’ where he discussed that the foremost principle of geography as a science is to interpret the association between environment and humanity; otherwise, it is a vague concept. Later on, these entire concepts get shaped when Fredrick Ratzel, a notable geographer, presented his magnum opus called “Anthropogeography,” where he emphasizes that physical environment controlled human activities and humans must be dependent on nature for their existence. Further, during the 20th century, another noteworthy geographer, Miss Ellen Churchill Semple, in his book “Influences of Geographical Environment,” further 58 / Geography in the 21st Century: Emerging Issues and the Way Forward comprehensible the concept of man-environment relation. She stated; (Adhikari, 2011) “Man is the product of earth’s surface. This means not merely that he is a child of the earth, dust of her dust, but the earth has mothered him, set him task, directed his thought, confronted him with difficulties, that have strengthened his body and sharpened his wits, gave him his problems of navigation or irrigation and at the same time whispered hints for their solution.” Based on the aforementioned discussion, this study tries to establish a clear relation between various socio-economic aspects of Rajbanshi people with the environment at the present point of time. Hence the major objectives of the paper are to study the occupations of Rajbanshi’s and how they related to the environment, to find an association between nature and their housing customs, discuss the practices and rituals among Rajbanshi people concerning the environment and to analyze the present viewpoint about them. Methodology I) Location of The Study Area North Bengal is located at the Northern part of State of West Bengal extended from 87°58’ E to 89°39’ E and 25°0’ N to 27°0’ N. Bhutan and Sikkim geographically surround the area in North, Gangetic Bengal in the south, Assam and Bangladesh in east and Nepal and Bihar to the west. Presently it is combined of eight districts; Darjeeling, Kalimpong, Jalpaiguri, Coochbehar, Alipurduar, Maldah, North and South Dinajpur. The reason for the selection of study area as it has maximum Rajbanshi population compared to other districts of West Bengal. II) Data and Tools Used As being qualitative research, the authors used the Ethnographic method for data collection by using an unstructured questionnaire. The authors mainly conducted an in-depth study related to the sample population by using the tools and approaches like face-toface discussion, interview, group study, narrative research, and case study investigation related to the Rajbanshi population of North Bengal. This ethnographic research was mainly conducted randomly in Khoribari, Naxalbari, and Matigara block of Darjeeling district, The Aboriginal Rajbanshi People of North Bengal and Their Dependency… / 59 followed by Maynaguri and Dhuguri block of Jalpaiguri, Falakata block of Alipurduar, Mathabhanga and Dinhata block of Coochbehar, Islampur and Raiganj block of Dinajpur and Gazole block of Maldah. Besides extensive secondary data like census report and literature review was also done. Finally, both the primary investigations and secondary data were compiled to attempt this paper. Source: Prepared by the authors Figure 1: Location Map Discussion and Findings I) Occupation of Rajbanshi People in Association with The Environment i) Agriculture as a primary economic activity and its nature One of the well-known proverbs among Rajbanshi’s; Dhan pan gai Paddy, Grains and cattle Ai tin hole if these three Karo dura na jai then do not go to anyone door The above saying clears that if the Rajbanshi people get the three fundamental things (Ai tin hole), i.e. Paddy (Dhan) for cultivation, 60 / Geography in the 21st Century: Emerging Issues and the Way Forward Grains (pan) for consumption and cattle (gai) for agricultural activity, then it was enough for their living. Thus, from an economic point of view, Rajbanshi peoples are mainly engaged with agriculture as a primary economic activity since time immemorial. They are known for their dominance in cultivating and landowning society. In terms of geographical perspective, the agriculture type followed by the Rajbanshi people is an intensivesubsistence method. As being intensive-subsistence agriculture, most of the farming methods are rudimentary and primitive types as some significant agricultural implements used by them are; halnangol (plough), jongal-dzongal (yoke- a wooden beam used to pair a cow at the neck and attached to plough), kodal (spade), ghasua dao (chopper for cutting grasses), moi (ladder- for harrowing the field), hat bedha (for weeding the field), etc (Sanyal, 1965a). The agricultural field of Rajbanshi peoples has been subdivided into smaller plots, which are known as ‘Khotu,’ and these ‘khotus’ or small plots are bounded by earth’s raise embankments called ‘Ali’ in order to conserve water and check soil erosion. During the rainy season, those embankments act as pathways because the low lands get waterlogged and also serve as grazing land for the livestock. As being rudiment type, a large amount of work for the field is done with the help of peasants and animals. In recent times many modern methods and machinery, i.e., use of HYV seeds, the practice of irrigation, fertilizers, chemicals and tractors were adopted in order to increase productivity and yields. However, it portrays from the discussion that the rural life of the Rajbanshi peoples is intimately involved with the environment for which they are also considered as a ‘people of the soil’. ii) Cropping pattern and variety of crops practiced by Rajbanshi people Table 1: Major Crops of Rajbanshi People According to Seasons Months according to Rajbanshi pronunciation Season Agriculture season Major crops based on Rajbanshi names Choit (March-April) Summer Zaid Cucumber (Khira), Brinjal (Baigon), Pumpkin (Kumra), Bitter gourd(karala), coriander (dhania) etc Boisakh (April-May) Jeth (May-June) The Aboriginal Rajbanshi People of North Bengal and Their Dependency… / 61 Months according to Rajbanshi pronunciation Season Agriculture season Major crops based on Rajbanshi names Ashar (June-july) Monsoon Kharif Paddy(dhan), Jute(pata), Pulses(dail), Pointed gourd(potol), Chilli (Moruch), variety of Arum (Kochu), Ladyfinger (Bhindi) etc Rabi Maize (Makai), Potato(alu), Cauliflower (Fulkopi), Cabbage (Bandhakopi), Tomato(tamatol), Mustard(sorisa), Radish (Mulai), many leafy vegetables (lafa, oshini, dhenki, khuria and so on), Beans (seema, borboti) etc Saun (July-August) Bhador (August-Sept.) Autumn Ashin (Sept.- October) Kartik (October-Nov) Aghon (Nov-Dec) Prewinter Poush (Dec-Jan) Winter Magh (Jan-Feb) Fagun (Feb- March) Spring Source: Prepared by the authors The table 1 above revealed that Rajbanshi people at present are not only engaged in single cropping but with multiple crops based on seasonal demands and variations. The agriculture calendar of Rajbanshi’s commence in the month of March-April, which falls under Zaid season (which continues till May-June); hence some of the major crops describe in the table 1 mainly practiced at this period. Besides, they also engaged in variety of Kharif crops among which Paddy is the major crops praticed for sustaining their life. However, there are varieties of paddy like Nunia, Tulaipanji, Kukrajali, Amon, Aus, etc. are mainly cultivated by them. Besides, some varieties like; Dinajpuri, Boalder, Jasua, Kolom, Dhauli are specially cultivated for preparation of Puffed rice (Muri) and flattened rice (Chura). Whereas, Jute or ‘pata’ are considered as a cash crop of Rajbanshi people are cultivated mainly for commercial purposes. Except for commercial and eating purposes, Rajbanshi peoples use Jute as building material like fencing and roofing which was locally called ‘Sindza.’ With present trends of changing socio-economic and demographic values, consequence in huge population surplus among Rajbanshi society, which further escalates the food demands among them. As small pieces of land and single cropping could not able to meet the demand, they endeavor to intensify the agricultural practices by the 62 / Geography in the 21st Century: Emerging Issues and the Way Forward addition of winter crops and by adopting multiple cropping systems. To strengthen farming, all the family members of Rajbanshi people got involved in the agriculture field, except children and elders. In this case, Rajbanshi women have significant contributions compared to men in farming. The transplantation work done by the women was also called ‘Ropah.’ As the farming got more intensified, the Rajbanshi people hired or exchanged labor among them within their neighborhoods, and this system of exchanging labor is called ‘Hauli.’ (Sanyal, 1965b). Thus, it can be said that agriculture is the backbone for Rajbanshi peoples; however, earnings from agriculture is not sufficient to run the family and also did not offer much profit, hence at present scenario they are altering their sedentary agriculture life to wage labour, small trade business, private employee and many of them also in government officials. So, it is clear from the above discussion that with the advent of time, the cropping patterns among Rajbanshi people get shifted towards a new approach due to the admixture of modernization and globalization. iii) Animal husbandry as an essential part for Rajbanshi people Apart from agriculture, the domestication of animals is a significant part of Rajbanshi people. There is a close relationship between the animals and Rajbanshi peoples as domestication signify their existence in society. Also, not only for a socio-economic purpose but also domestic animals play a significant role in the religious life of the Rajbanshi community of North Bengal. Cows and Buffalo reared to use them for the preparation of the agriculture field; also, milk from the cow is used for consuming and selling purposes. Goats are another integral animal reared by them, mainly for sale at present. There is a system that is still functioning among them called ‘Adhiyan’ or ‘Adi’ system where animals (mostly cows and goats) of one household are given to another family without transferring the rights of the real owner. (Sanyal, 1965c). Later on, both households, the caretaker of animals and the owner share the profit equally. Among birds, pigeon and duck are very common among them, which are reared for both economic and commercial purposes. iv) Fishing activity of Rajbanshi people At the present scenario, fishing activity was dominant in terms of economic source for Rajbanshi people. Many new methods include pisci-culture was common in parts of Coochbehar, Alipurduar and Jalpaiguri district of North Bengal. In olden times especially during the 1990s, fishing among Rajbanshi people was not just only act as a source The Aboriginal Rajbanshi People of North Bengal and Their Dependency… / 63 of income but also as a source of excitement. It is gratifying to see the blazing torches moving along the river during the night in order to catch fishes; this method of catching fish at night is called ‘Andhari’ (Sanyal, 1965d). In this method mainly two or three people are engaged, where one person holds the torch at one periphery of the river, and another person with chopping blade (dao) hit any fish came towards them as fish follows the light during the night. However, with the arrival of modern culture, these traditional methods somewhere get forgotten or vanished, which now only recalled by the elderly as a story-telling. Nevertheless, still during monsoon seasons, many bamboos made equipment and traps for catching fishes like ‘Dzhoka’, ‘Dzakhoi’, ‘Beki’, ‘Bonchi’ are very common among Rajbanshi’s of North Bengal and also a variety of nets like ‘Chapdzal’, ‘Napi’ are still in exercise among them. So, it is clear from the above interpretation that the lives of Rajbanshi peoples are somehow closely linked with nature and still they endeavor to uphold such close contact with the environment. II) Housing Custom of Rajbanshi People in Relation to The Environment i) Housing plan based on the geographical significance Figure 2: A Simplified Plan of Rajbanshi House 64 / Geography in the 21st Century: Emerging Issues and the Way Forward In connection with geographical viewpoint, there is very popular proverb at North Bengal related with the house plan of Rajbanshi’s as follows; Uttore gua Area grove on the north Dokhine dhua Open space on the south Pube hans Ducks swimming on the east & Poccime bans Bamboo on the west (Sanyal, 1965) From the above aphorism, it is clear that cold and strong winds blow from the north, so in order to prevent the house from such cold winds and storm, areca grove being planted in the northern direction, which may act as a wind barrier. The southern direction remains open so that breezy and revitalizing wind can enter the house. In the eastern part of the house, there must be pond so that ducks can swim easily at the sunrise. Also, when the warm rays of the sun reflect at the pond during the morning, it gives a mesmerizing scenic beauty. The bamboo groves are planted on the western side of the house because it is considered that a violent storm or ‘dun’ came from the west. From a geographical point of view during the months of April-May, a prevalent local wind named ‘Kalbaishakhi’ or ‘Nor’ westers,’ which is sometimes very violent and destructive blows from the west side. So, to prevent this deadly gale wind, bamboo groves are being planted on the western side of the house. However, a usual Rajbanshi house is rectangular in a pattern having ‘angina’ or ‘egina’ as space in the middle. So, it is very clear from the discussion that houses of Rajbanshi people are very skillfully planned as per geographical considerations. ii) Housing tradition and its components Table 2: Housing Characteristics of Rajbanshi’s and Its Importance Sl. No. Components of Housing English denotations External part 1 Dari ghor Guest room 2 Gohali ghor Cattle byre Importance Used for meeting and guest room purpose. It is made of bamboo, straw, tin, concrete. It is a cow-shedding build at a suitable distance from the residential area The Aboriginal Rajbanshi People of North Bengal and Their Dependency… / 65 Sl. No. 3 Components of Housing Gola ghor English denotations Granary 4 Thakur bari/ Than Shrine/ Temple 5 Gual punji 6 Khori dhip 7 Chaner dhip 8 Chua 9 Khon bari 10 Jabura dhip 11 Bastu ghor Deity/Holy place 12 Thakibar ghor Sleeping room 13 Andon/ Nandon ghor Cooking space Importance It is used to store the paddy grains. Mainly located at North-eastern corner of the house separated by tiny huts for different deity. Paddy straw Generally, heap of paddy straw stored for feeding livestock throughout the year. Fuel shed It is a deposit of fuel for cooking purpose includes wood, bamboo, dry trunk of trees. Cow dung Cow dung must be thrown at this heap pit act as natural composting, located away from residence at an appropriate distance. Well Dug at suitable distance from residence area Kitchen A small garden type area is garden widespread among Rajbanshi houses. Mainly seasonal vegetables are practiced for self-consumption purpose. A variety of leafy vegetables are very common. Garbage pile A daily household waste keeps dumped at this place. Internal part Source: Prepared by the authors It is considered as a sacred place of Rajbanshi house consist of a divine being. Any religious occasion being prepared at this place of the house. Every day the room must plaster with cow dung and lamp (gecha) should be lighted. It is a place for dwelling and sleeping purpose. Used for cooking purpose. 66 / Geography in the 21st Century: Emerging Issues and the Way Forward The table 2 describes the variety of components related to Rajbanshi houses, and it is clear that particular space for the dwelling was not enough for them. Because they are attached with varieties of components related to housing, which reveal their strong sense of beliefs and traditions towards natural environments and it indicates the way of life of Rajbanshi people, which is closely associated with the geographical environment. However, the introduction of innovation and technology has consequences in an enormous modification of the housing pattern and customs of Rajbanshi people as they are trying to readjust themselves with the western culture. III) Socio-Cultural Life of Rajbanshi People The socio-cultural life of the Rajbanshi people of North Bengal was simple as well as effortless because they follow the traditional and habitual way of living. A village, ‘gram,’ or ‘tola’ was considered as a base of the community for them because at any occasion or incident like marriage ceremony, funeral, and festival; the entire village joins together. So, a sense of unity and brotherhood was prevalent among them. Rajbanshi people always seems in high spirits and cheerful instead of many troubles in their life. They are always welcoming in nature and became very friendly, which reflects in their behaviors. Since olden days they are dependent on the natural environment for many things, and hence they know it well how to interact with the ecosystem sustainably. Generally, they prefer a joint family or extended family system where many generations co-reside together from great grandparents to their grandchildren. The older person was the head of the family, whom everybody is obliged to follow. However, in the present scenario, the whole narrative was altered because, with the growth of education and access to western culture, joint families are changing into nuclear families as educated people are leaving their ancestral families to reside in town and cities. Moreover, their life became so much sophisticated and complex as they try to cope with modern culture. i) Food habits of Rajbanshi people The types of food consumed by Rajbanshi peoples are nutritious and straightforward. They still prefer rice as a staple food; their breakfast includes puffed rice ‘Muri,’ flattened rice ‘Tsura,’ or ‘Chura’, and ‘Khokora’ or ‘Ponta’ which is simply soaked rice at least for eight hours. It is considered that consuming ‘Khokora’ is hugely beneficial as it keeps stomach cool and complete all day. For lunch, they follow The Aboriginal Rajbanshi People of North Bengal and Their Dependency… / 67 the present trends of vegetarian and non-vegetarian, like cooked rice, dal, vegetables, egg, fish, and meat. They still use a wooden grinder named as ‘cham’ and ‘gain’ to crush various raw foods. Milk is also a very ordinary drink used for consumption as well as preparation of a variety of curd. Tea or ‘Caha’ is another popular aromatic drink which is consumed several times in a day, and also it is a gesture of welcoming when any guest or neighbor arrives. There are also several exceptional foods which is still very common among the Rajbanshi’s listed below. Table 3: Special Food and Their Importance Name of special food Ingredients collected from the natural environment for preparation Importance 1. Chekapelka sak Tender shoots of plants include leaves of arum (Kochu), gourd, jute, drumstick (sojna pata), and ‘lafa,’ (a small plant used along with green chilly). It is alkali-based liquid, which is consumed as vegetable form and considered beneficial for health. 2.Sukati Only Jute leaves which need to dried and then the addition of ‘Cheka’. It helps in blood purification as well as beneficial for kidney. 3. Fokdoi Rice powder along with garlic, ginger, chilly, leaves of arum and Indian pennywort (manimuni patari). It is a form of curry which good for calm inflammation and improve blood circulation. 4. Kochu patari dail Only leaves of arum used along with chilly and garlic paste. It helps for digestion as well to retrieve taste. 5. Sutkasidol balls Powdered sundried fish. It is small round shape solid balls even preserve for more than one year. Very savory taste with a pungent smell. 6. Dahichura Home-made Curd along with flattened rice. It is usually consumed during the summer months to keep the body calm. 7.Gua-pan ‘Gua’ is areca nut and ‘pan’ is betel leaf. They were eaten in raw form. They offer it to people as a welcoming gesture. Beneficial for digestion. 8. Pokonpedpedi Rice powder as a major ingredient with blend of jaggery. Prepared only during occasional purpose as a sweet and savory cuisine. Source: Prepared by authors compiled from Roy and Das, 2015 (all the mentioned food practically consumed by the authors) 68 / Geography in the 21st Century: Emerging Issues and the Way Forward So, it is clear that the custom of food among Rajbanshi’s is closely related to the natural environment as they are directly dependent on their surroundings and utilize every accessible element of nature close to them. IV) Ritual and Religious Practices among Rajbanshi’s of North Bengal in Relation to Nature As the Rajbanshi people follow traditional and primordial customs, hence some of them still believe in conventional beliefs. Their practices have some amount of difference from other castes of Hindus of North Bengal as because still they worship many nonAryan god and goddess. They mainly worship god and goddess related to the natural environment. The Rajbanshi people mainly follow merge of Saivism, Vaisnavism, Buddhism, Tantrism, which results in the creation of a new form of belief (Sanyal, 1965g). In many religious ceremonies, they call their priest within their community named as ‘Odhikaris’, ‘Deodha’, ‘Dhami’, ‘Ojhas’ and so on. Some of the orthodox customs, like the sacrifice of goats and pigeons, are still in practice. ‘Kirtan’ a type of sacred songs was ubiquitous among them practiced mainly for inner peace and serenity. ‘Lila’ and ‘Pala gaan’ was some of significant form of amusement for them. Besides at present they follow many new customs of upper-caste Hindus and worship almost all deities related to Hindu traditions. Despite all these, there are some unique practices and beliefs which are still in practice and closely related to the environment having much geographical significance listed below. Table 4: Unique Practices and Festivals of Rajbanshi’s and their Geographical Significance Special practices and occasion Dham puja Inner meaning based on Geographical importance Hope for good cultivation of vegetables and paddy for upcoming months Bisuwa / Bisua Males are engaged in hunting activity puja/ Spring on this day. Hunting of birds, rabbits, hunt wild boar is practiced. Months according to Rajbanshi pronunciation Choit/ Chitra (March-April) The Aboriginal Rajbanshi People of North Bengal and Their Dependency… / 69 Special practices and occasion Inner meaning based on Geographical importance Months according to Rajbanshi pronunciation Tista buri puja/ Mecheni khela ‘Tistaburi’ name derived from river Tista of North Bengal. Wish to prevent a flood, cloud burst and overflowing rivers during next monsoon. Watering of Basil plant for entire month as they believe it can protect from drought and severe weather. Desire for the protection and safety of the surrounding environment and entire village. Wish for flourishing crops and excellent fishing for upcoming monsoon. Wish for maximum yield of crops. Boisakh (AprilMay) Tulsi puja Geram puja/ Dhormo puja Madan kam Roa gara/ Gochibona Amati puja Bengar biao/ Frog marriage Bisohori puja Jitua Jatra puja/ Haljatra Lokhir dak It is also related to the cultivation of crops, especially jute and paddy. Hope for high yield of crops. In case of late monsoon, crops started to get affected. So, they wish for quick onset of monsoon. Due to the onset of monsoon, all the lowlands and marshlands were waterlogged, in order to protect the farmers from the snakes, this worship is practiced. Hope for maximum supply of monsoon vegetables. At this auspicious day, all agricultural equipment gets cleaned and worshipped for the hope of proper cultivation throughout the year. Hope for high-quality yield and sign to the connection between Rajbanshi agrarian community and the dense forest of Duars in sub-Himalaya since rivers approach from there that control the soil fertility of the lower plains. Jeth/ Jaistha (MayJune) Ashar (June-July) Saun/ Shraban (July-August) Bhador/ Bhadra (AugustSeptember) Ashin (SeptemberOctober) 70 / Geography in the 21st Century: Emerging Issues and the Way Forward Special practices and occasion Inner meaning based on Geographical importance Months according to Rajbanshi pronunciation Goru Chumani/ Cow worship Kartik puja At this propitious day, all the livestock get worshipped for helping the people to cultivate crops. Kartik (OctoberNovember) Wish to protect the mature paddy field from the attack of elephants. Dhan katar Before complete harvesting of the field, Aghon (Novemberpuja this worship is practiced in order to December) expect for better crops at next season. After the harvesting is complete within a few days, the waste is set in fire and some paddy grains abandoned on the field to feed the mouse and rat as a fauna within the confined ecosystem. Naya Khoi/ On this auspicious day, rice was Nabanna cooked from the new seasonal paddy. Khet Uthani On this day the people carry the entire paddy from field to home back. Wishing that soil should renew soon so that the fertility is back within the earth and also to manage the pest so that the cultivation should start again. Pushuna/ Preparation of various types of rice Poush (DecemberPoush parban made food like ‘vapa’, ‘pitha’. January) Magh (JanuaryMaghali Worship of river by performing sacred February) bath. Also, arrangement for slash-andsinan burn cultivation or shifting cultivation was done. Muthi Again, preparation of cultivation Fagun/ Falgun begins by spreading of new paddy (February-March) newa seeds in the harvest field. Bhera ghor Cattle have been set free to grazing chuba field so that new grasses may grow and fodder might be available to cattle all around the year. Note: There are still ample practices and festivals left, but due to no geographical significance are not discussed here. Source: Prepared by the authors compiled from Gupta, 2010 and 2013 The Aboriginal Rajbanshi People of North Bengal and Their Dependency… / 71 So, the table 4 reveals that every particular practice among Rajbanshi people has some inner meaning, which is closely associated with nature. There exist close man-environment relationships among them since they interact with the environment frequently in the form of air they inhale, the food they consume, and energy flow in natural balance. V) Present Viewpoint of Rajbanshi Peoples To analysis, the present outlook and status of Rajbanshi people the following case studies are summarized below with changed name; Case -i Nukurchandra Singha, 61 years from Debiganj village of Khoribari block, well-informed person, hence stated, “I was once a zamindar and observed many new changes regarding Rajbanshi people of recent times compared to four decades ago. At that time, Rajbanshi’s are mainly engaged in agriculture as a primary economic activity, but at present, they are engaged in diversified activities.” He also added in gloomy tune, “In olden times, after dinner, all the family united together and share stories, sing songs and crack riddles, but now social media has torn us apart.” He further stated, “Another big change noticed at our North Bengal related to our culture is ‘Lahankari gaan’ and ‘Palatia gaan’ which are forgotten day-by-day.” he also added, “if it is not upheld and encouraged then it must disappear by next generation.” Case -ii Mrs. Behela Roy, 55 years from Dinhata village-I of Coochbehar, gives the viewpoint of the then Rajbanshi women compared to present, stated that “An enormous change in terms of socio-economic status of women was commendable. At that time, women wore ‘Patani’ as primary attire with a variety of ornaments like ‘Chondro har,’ ‘Surja har,’ ‘Sankha-kharu,’ and so on, which are gone astray at present.” She added, “The life of Rajbanshi women was not easy at that time as the female need to maintain both household doings as well as agricultural activity by the same hand.” She adds a proverb Chura vukang dhikir dhakar Grinding of flattened rice Ar vukachung dhan along with Grinding of paddy Janis na re golam er beta you don’t know son of labour Akala barir kam many households work left She articulates us, about this proverb that humorously Rajbanshi women express to their men that (‘son of labor’ here indicates to 72 / Geography in the 21st Century: Emerging Issues and the Way Forward their spouse) except grinding of flattened rice, which is considered as household works, their also many other activities left to do alone. She further stated, “Numerous improvements also noticed among our Rajbanshi women because, at present, they are more educated and independent, which helps to sustain our culture in the right way further.” Case -iii Badharu barman, 65 years an ex-pradhan of Belakoba of Jalpaiguri, stated, “Our famous sage ‘Bhawaiya gaan’ and ‘Mecheni gaan’ was lost today due to the advent of western culture.” He further comments, “In olden times ‘Bash Khela’, ‘Chora chunni,’ ‘Tistaburi puja’ was very gloriously celebrated, which became rare now.” He further added, “With the arrival of western culture created much nuisance for the environment as fresh air and water becoming harmful now.” Case -iv Khogen Singh, 49 years of residence of Raiganj of Dinajpur, remarked, “The present Rajbanshi are completely changed in terms of their lifestyle and dependency over nature as now they fell disgrace in revealing their identity as Rajbanshi peoples of North Bengal and trying to adopt the modern culture.” So, it is clear from case studies that presently, Rajbanshi peoples have altered a lot with some advantages and drawbacks in terms of both socio-economic as well as geographical perspective. Because very few of them are trying to uphold the indigenous culture, and dependency over nature was also diminishing day-by-day. Conclusion After the detailed assessment of diverse attributes of Rajbanshi peoples in a geographical approach, it is clear that there was close reciprocity exists among them and the environment. However, many interesting features and information were unveiled through the discussion that attempted in this study. Firstly, as being an agrarian community, the Rajbanshi people know well how to maintain equilibrium conditions with nature because their traditional practices and beliefs visualize their dependency on nature since the bygone past. Hence these exceptional practices and ways of life make them unique. Moreover, from economic as well as ethnic viewpoint, Rajbanshi’s have a close bond with nature because from dwelling to the consumption of food, they still rely The Aboriginal Rajbanshi People of North Bengal and Their Dependency… / 73 upon the natural surroundings. Another significant fact undeniable from case studies that at present massive changes were very common related to socio-economic aspects of their life due to the introduction of westernization and globalization. However, they are also conscious enough to adopt the contemporary trend of scientific and modern culture to cope up with the present society. It is also clear from the inquiry and observation that instead of idiosyncratic past with monumental legacy and heritage of their own, they are striving to adopt a new culture of elites and westerns, which is the satire of Rajbanshi community. Furthermore, from the study, it is true that their aboriginal distinctiveness regrettably is now at the edge of extermination as many respondents utter a matter of apprehension over their cultural and conventional identity. Hence some recommendations were given by the authors in order to safeguard the indigene identity of the Rajbanshi community. First of all, more impetus needs to give on the educational sphere of the Rajbanshi community, so that helps to endorse their unique recognition. Also, their conventional practices like ‘Pala gaan,’ ‘Lahankari gaan,’ ‘Bhawaiya gaan,’ and so on need to encouraged and need distinct appreciation and recognition by the government. Besides these, financial allowances and grants were essential for their growth and advancement. Last but not least, social awareness among them is the essential factor in maintaining and perpetuates their footprint as an aboriginal community. 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