From the Desk of the Editor-in-Chief

As globalization spreads its wings to cover diverse domains of local life and cultures, different local communities too become assertive in affirming their identities. Tribal education is such a domain. It is pertinent here to take a look at certain issues related to tribal education and make some observations for sustaining indigenous educational practices. 

The special aspect of tribal culture is the connection between mind and matter. For the tribal people, space is important than time. That’s the reason why we find land is identified with a land, caste and language (bhumi, bhasha and jati). According to their belief, human being is part of the whole eco- system and not superior to others. The geography determines the nature of economic life of tribal society. Survival of the self is regulated by the community, and concept of individuality is shaped by the society. Life is a shared understanding, togetherness, freedom and autonomy of the self-guided by the social rules. The landscape determines nature of cognition.
Tribal thought and creativity are designed by the situated cognition and visual images are drawn
 rom the every day life and living environment. 

Most tribal communities are oral in nature. An oral society retains the knowledge of the epistemic world though community sanction. Here, elders are authority of tradition and youngsters are learners of the cultural knowledge. All forms of knowledge by and large are connected to work, labour and production of matter and creation of ideas. Learning is possible through productive activities. Tribal culture is not static, but transitory across the time. So triba mind is not confined to the present time only, but past and present inter-play in their everyday life. Visible and invisible both regulate tribal mind. Past is present in their every day practices. Eco-spirituality is the basis of looking at the world around them. The rituals and festivals are results of the sanction of natural or economic products and their use in the community. Oral society retains the knowledge of the epistemic world though community

sanction. Elders as authority of tradition and youngsters as learners of the cultural knowledge – all are connected to work , labour and production of matter and creation of ideas. Learning is possible through productive activities. Tribal culture is not static – but transitory across the time. After the cultural assimilation started after independence, a self-hate developed among the tribal people about their own language and culture. Erosion of livelihood and life
world has created a growing distinction between ecology and social complexes. Their new knowledge learnt from school and colleges hardly represent their culture. Language is the signifier of tribal identity, culture and knowledge system. This was ignored , in spite of many Tribal Commissions’ recommendation. 

Mainstreaming them eroded many tribal values and morals.Cosmopolitan tribal changed their cultural habits and assimilated into the so called mainstream. Thus tribal culture is at the cross road. Here, one may ask two questions. 1  why has tribal education failed to get their intellectual access though physical access is ensured? 2.Why has the education system failed to provide quality education? Are these for the contradictory resources that are provided to them for an assimilative education? Contradictory resources perpetuate inequality even among the tribal society, some assimilated and some marginalised resulting social division. 

The Nehruvian protective and Lokaratna, Volume-VII, 2014 Folklore Foundation, India ISSN2347-6427 idealized definition of tribal development needs to be relooked in the in the light of changed social order of tribal societies. Definition of tribal society is much more complex than 1950s: There is a need to look at the tribal culture and education in a new perspective that fits to the future of tribal development. We need to involve tribal thinkers and social leaders to shape the future education of tribal with equal status and opportunity to take decision for their own. It is time for us to prepare ourselves to face the greater challenges ahead with local and  ndigenous knowledge in order to retain our identities in a globalized context.

Dr Mahendra K. Mishra