Pontifical Council for the Pastoral Care of Migrants and Itinerant People

People on the Move - N° 88-89, April - December 2002

Pastoral Care for the Nomadic Bhils and other Tribes in India 

Rev. Fr.Mathias BHURIYA* 
National Director 
Pastoral Care of Nomads in India 

[Spanish summary, German summary]
[Bibliography]

Introduction 

There are various types of nomads found in the world like Primitive, Pastoral and Trader. It is not clear as to their exact demographic number. In India only now some NGOs and volunteers have seriously undertaken surveys both as individuals and in groups to find out the exact demographic number of nomads and their social situation. In this paper we are basically concerned about Bhils and other nomadic and semi-nomadic tribes for their pastoral care in India, as Pope John Paul II has shown much concern for the pastoral care of nomadic people and has given guidelines to the Catholic Church. A recent study has shown that there are more than 50 million people in the nomadic and semi-nomadic category in India. There is an increasing awareness for their pastoral care among the Indian Bishops and among the Indian religious both men and women.

In India, special pastoral care is arranged in parishes and missions for displaced persons. There are Primitive Tribes confined to hilly regions and jungles, for whom pastoral care is provided by the Catholic pastors for tribes. There are nomadic and semi-nomadic tribes in our national main stream, for whom the Church in India is giving special attention now. This last group is also popularly called Banjaras (Gypsies) in India.

The historical reason for Banjaras being called Gypsies is that when the English arrived in India, they saw these people living in tents (tamboos), roaming from one place to another, like the Gypsies of England. So they started to call them Gypsies.

In Europe Gypsy is a common name for Rom, Sinti, Manush, Kalon etc. Similarly in India we use the general name Gypsy or Banjara, for Bhils, Rabaris, Korwas, Gadulya Lohars, Kanjars etc. It will be the task of the social anthropologists to discover the historical and cultural connection of these nomads, Gypsies or Banjara groups.

We are first of all pastors, not social anthropologists and we can synthesize that Pastoral care of Nomads in India (PACNI) as taking care of our Gypsies on the move in relation to the settled people. In this paper, I choose only the Bhil Tribal Nomadic groups, because I belong to it.

The Bhils, who were from the time immemorial nomadic people, in the last few decades started to settle down. But now, surprisingly, they are returning to nomadic life. Therefore, they have right to be placed in the proper context for special pastoral care.

The Bhils today are one of the largest Tribes of South Asia. It is one of the most important tribe, not only of India, but of South Asia and of Asian Culture and religious history, a tribe which has responded to the message of Jesus Christ in South Asia, especially in central and western parts of India, Pakistan, Bangladesh. Educated persons from this tribe have gone all over the world. Unfortunately, today they are facing social, religious and economic crises. The Roman Catholic Church, Church of England (Anglicans), Lutherans, Methodists, Presbyterians, Canadian Mission and a number of Pentecostal churches are making inroads among the Bhils with the message of Jesus and making the presence of Jesus felt among them.

From the historical perspectives, the evangelization of nomadic tribes anywhere in India, goes back to a hundred or maximum 150 years only. In some places the history of evangelization is less than 50 years old, both for Catholics and Protestants as well, but one can say that the Bhils have sufficiently well responded and assimilated the message of the Gospel.

One should be aware that in South Asia, the most endangered Catholics are Adivasis (Tribes). If we do not show special pastoral concern for these tribal Catholics, then they, by and large, will loose their Catholic faith. If the present situation in India of Religious Fundamentalism persists, it is most likely that the Adivasi Catholics shall be forced to vanish religiously from the Catholic scene and from the main stream of Indian society. The danger is very imminent as we observe it today.

Hence, in India today, it is becoming a matter of grave concern for the Church, especially for the Bhil Church in eleven Catholic Dioceses such as Indore-Bhopal area. Somehow there is some concern in the Catholic Church for the pastoral care of these tribes, but more could be done for their economic, social and cultural needs. Therefore this paper comes as a signal for us and it is my humble attempt to bring an awareness (Chetna) in the Catholic Church, especially in Central and Western India.

Part – 1 

1. The Bhils History

The Indian sub-continent is home of many primitive tribes like Bhils, Gonds, Korkus, Santhals, Oraons, Nahals, Baigas etc., though this fact is less recognised and unknown today. However, they are integral part of Indian history, culture and nation. Among these primitive people, Scheduled Tribes (ST) and Scheduled Castes (SC) of today are the prominent ones. Right from the time immemorial these indigenous folks (SC & ST) have been living in simple life style, but very much in harmony with nature, neighboring main stream communities and a Supreme God (Bhagwan, Dharmi Rajo, Bholo Iswar). Bhils were existing as autochthons (people of Indian soil) from pre-Vedic period. They are mentioned in Sanskrit literature like Ramayana, Mahabharata, Upanishads Kathararitsagar (Ocean of stories) of Penzer in the annals of Indian Princely states; Rajput, Maratha, Muslim and British history as well. Their past heroes are Eklavya, Shabari, King Guha, Tantya Mama, Adi Kavi Valmiki and others. There was a clear regression of Bhil culture under the process of sanskritisation; hence they suffered decadence (Patnl) of their culture, society and economy. It is only under the influence of European missionaries, the Bhils began to be aware of building their historical culture and society. 

There are several cultural anthropologists to explain as to who the present day people called Scheduled Castes (SC) and Scheduled Tribes (ST) are. But one thing is true that they are the most ancient or the most indigenous people of India and of Indian culture, at least of that geographical territory or habitat where they are living. Historically they have made it their home since time immemorial, such as the Bhils (Bhil desh) and other tribes like Gonds (Gondwana), Santhals, (Santhal Parganas) Oraon, Korkus, Khatkaris, Nahals, Jesu Kurumbas, Nari Kuruvas, Nagas (Nagaland), Misso (Missoram) etc.,who have been originally living in their own home land. It will be interesting to learn the history of the individual tribes, to study their origin, cultural history, folk-lore, religion, social migration, cultural and social development, folk- knowledge or folk-philosophy and folk-theology (Daram nivaten) in the light of modern day cultural and anthropological theories, cultural invasions and cultural interactions.

There are various types of nomads in Indian society engaged in various professions such as pipers or snake charmers (Kalvelias), beggars, folk-history narrators (Dholis), sooth sayers, healers, energy workers, craftsmen, musicians, weavers, collecting nomads, pastoral nomads, agricultural nomads, primitive nomads hunters, tinkers or trader nomads, etc.

2. The Indian Gypsies  

The Indian Gypsies have several names, such as Banjara or Vanjara, Khanabadosh, Lok, Ghumantu, Tanda, etc. There are nomads who are traders. We can divide them into groups and sub-groups. In Maharastra alone there are 45-47 Gypsy groups. In Tamil Nadu, Karnataka, Madhya Pradesh, Rajasthan, Maharashtra, Gujarat, Bihar, Uttar Pradesh etc. the names of groups are of semi-settled places or of Tandas (camps). In India some of these groups are :

Bevad (Naikwadi, Talwar, Valmiki), Bestar (Sanchalu, Vadar), Bhamta (Bhamati, Girni, Kamati, Pathroot, Takari, Unchale), Kaikadi (Ghontale, Korawa, Makawale, Kiva, Kicho, Korwa, Paylot Korwi), Kanjar Bhat (Chhar, Kanjar, Bhat) Katambu, Banjara, (Gor Banjara, Lanibadi, Lambata, Lambhani, Charan Banjara, Laman Banjara, Laman Labhani, Laban, Dhadi, Dhadhia, Singari, Navi, Banjara, Jogi Banjra, Banjari), Vagalle (Pal, Pardhi), Raj Pardhi, (Bav Pardhi, Hiran Shikari), Rajput (Parsushi Bhamata), Bhamata, Ramoshi, Vadar (Godi Vadar, Jati Vadar, Mati Vadar, Patharvat), Vaghari (Salat, Salat Vaghati) Chappar Band thus so many Vimukta Jati or Janjatis are found.

The Bhatakya Jati and Jamatis are : Gosavi (Bava, Bairagi, Bharati, Giri Gosavi, Bharati, Gosavi, Saraswati Parvat, Sagar, Ban Kiva Ban, Tirth Ashram, Ranya Dharhari, Sanyasi, Nathpanthi Gosavi).

Beldar (Ode), Bharadi (Bal Santoshi, Kingari Vale, Nathbaba, Nath Jogi, Nathpanthi Davari Gosavi), Bhute (Bhope), Valgale, Chitrakathi, Garudi, Ghisadi (Ghisadi Lohar, Kiva Godi Lohar, Chitodi Lohar, Rajpu Lohar). Golla (Golewar, Goler, Golkar) Gondhali, Gopal (Gopal Bharapi, Khelkari), Helve, (Budduki, Damaruvate, Kudmudem Nendagi, Sarode, Sahdev Joshi, Sarvade, Saroda) Kashikapdi, Kolhati (Dombari), Mairal (Dangat, Vir), Masanjogi (Seedgarsid, Manpanjogi), Nadivate (Tirmal), Pangul, Rawal, Sikalgar, (Katari), Thakkar, Vaidu, Vasudev, Bhoi (Jhinga Bhoi, Pardeshi Bhoi, Raj Bhoi, Malhar Godia, Kahar, Dhuria Kahar, Kirab, Machhua, Maghi, Jatia, Kevat, Dhivar, Dhimar, Palevar, Machhedra, Navadi, Malhar, Malhav, Bhoil, Gadavbhoi, Khad Bhoi, Khare Bhoi, Devda) Bahurupi (Thelari, Otare and Otankar, Otkar, Vatari, Ojhari), Irula, rabari, Hakipiki, Lambane, Kurubas, Vedas, Bhils, Kanjar, Gadulia Lohar , Vaddar, Bedas, Kalvelias etc.

In my paper I do not deal with all tribal nomadic groups, but only on The Bhils, the Nomadic group of Central and Western India to which I belong.

3. Bhils: The Christian Gypsies of India (Ghumantu Bhil or Semi Nomadic Bhils) 

In the central and western parts of India, in the adjoining territories of Madhya Pradesh, Rajasthan, Gujarat and Maharashtra and in several civil districts of these states, covering almost eleven Catholic dioceses of Central and Western India, there is a large population of Catholic Bhils and other tribes who are seasonal nomads or in the process of becoming full-time nomads. The dioceses with nomadic Catholic Bhil population are: Indore, Udaipur, Bhopal, Sagar, Ajmer, Baroda, Ahmedabad, Khandwa, Pune, Nasik and now possibly Jhabua (M.P.), the creation of which is under study. The Catholic Bhils in these states or dioceses are known by various regional names like Bhils, Bhilda, Mama, Rathia, Naiks, Naikdas, Vassava, Gamits, Barela, Pardhis, Bhilala, Patelias, Malvis, etc., who have some 47 sub-groups or even more.

The Catholic dioceses, states and the languages spoken there and the civil districts in which the Bhil population is found, are given in Figure I. The oral and written languages with their approximate population are also indicated for your reflections and information in Figure I. 

95% of these nomadic Christians Bhils, when they migrate from one state to another such as Madhya Pradesh, Rajasthan, Delhi, Haryana, Gujrat, Maharashtra, Goa, Karnataka, Tamil Nadu etc., or one diocese to another, one region to another, loose their geographical and Christian bases and yet they preserve their Catholic faith. So far, even though the time is a trying one, the Bhils have managed to preserve in and out of their area their Catholic faith by themselves and have defended their Catholic faith against the oppressions and pressures from Indian fundamentalist and other revivalist agents, at times by their own resources and animation. It is now time for all Bishops, major superiors, parish priests, sisters, catechists, volunteers and Christian leaders, to consolidate and empower the Bhils. Some dioceses are showing special pastoral concern for these people.

4. Why We Call Indian Nomads Gypsies (Banjaras) ? 

Figure. 2 gives a general pattern of pastoral care and pastoral situation of nomads and non-nomadic (migrated) people.

This helps us to see the pastoral situation of the Bhils and other tribes in India.

Part – 2 

Brief Note  

Many fathers and sisters, both from Europe and South India, have dedicated their life for some decades in the Bhil missions and are aware of the problems the Bhil Adivasis (Tribals) of Catholic origin face today. From cultural, historical, social and religious perspectives, and for the purpose for our discussion, following suggestions are being made. It is advisable to take these proposals for further discussion and deliberations in Pastoral Councils in dioceses, congregations, parishes, missions, institutions, associations and organisations. This will help us to be more aware of the magnitude of the present situation in the Bhil missions.

The positive outcome would be to support the Catholic Bhils pastorally, socially, economically, legally, politically and culturally. Even though much is being done in Bhopal, Sagar, Khandwa, Indore and other places to reach out positively, more remains to be done in these and other places. A lot more can be done with the human and material resources available to us today.

Some of the practical suggestions taken from pastoral, missiological, folkloric, anthropological and historical background of the Bhils and other neighbouring tribes are the following:

1. Envisaging Nomadic Catechists for Nomadic Bhil Christians  

In the past one century, a host of Bhil Catechists have contributed to the spread of the Gospel in association and under the guidance of Capuchins from France, Divine Word Missionaries (SVD) from Germany, Jesuits (SJ) from Spain, Salesians (SDB) from Italy. Many other diocesan priests and religious from South India have made a tremendous contribution and impact on the Bhil tribes by their tireless efforts for the growth of the Catholic Church in the states of Madhya Pradesh, Rajasthan, Gujarat and Maharashtra. They have worked tirelessly for the propagation of Catholic faith in some of the prominent Bhil Missions such as in Thandla, Jhabua, Bhagor, Panchkui, Dungripada, Amalipada, Ambapada, Dang, Kushalgargh, Sirpur, Rishabhadev, Barwani, Umarpada, Zankvav, Sirpur, Bhiloda, Mohudi, Nanakantharia, etc. These are some of the Bhil missions, to name a few, where Bhil catechists rendered their self-less service (Mission seva) by foot, cycles, both day and night, in all seasons of the year (barah mas) with low pay and less remunerations. They could spread the Gospel through Bhil myths, legends, folktales, folksongs, proverbs, riddles and other forms of sayings of Bhili, their dear language with great zeal. Unfortunately, during the last two decades, their co-operation and support are considered of less importance. Hence the growth of the Catholic Church in these regions has suffered much. The old missionary congregations among the Bhils like Capuchins, Divine Word Missionaries (SVD), Jesuits (SJ) and Salesians (SDB) are witnesses of the same. Today, Master Gabriel Damor stands as an example of Bhil nomadic or mobile catechists, to quote one example.

The evangelical work in terms of Gospel preaching promoted by the Bhil catechists could be resumed by priests and sisters more systematically, as to bear more evangelical fruits. To improve the pastoral situation of the Nomadic Catholic Bhils, the institution of catechist (Dharam Pracharak) needs to be revived. The new Bhil Catechists (Dharam Pracharak) can promote further growth of Bhil missions, besides taking pastoral care of Nomadic Bhils. Today a new situation has emerged. The preaching and the open witnessing of priests and religious have suffered serious set backs and their social work is being rendered as obsolete by the Hindu fundamentalist in the country. As a result, for further growth and preservation of the Catholic faith among the Nomadic Bhils and settled Bhils, some fundamental questions have to be asked. Had the local Catholics been promoted in various fields in the past, local Bhil Church would have been more strong and more self-sustaining today. Even elsewhere among Barelas, Bhilalas, Korkus, Balahis, Gonds and Satnamis in Madhya Pradesh (MP), there would be more strong and more self-sustaining local churches and the local Christian community would be established. The local nomadic Catechists can also move, more freely like nomads or Gypsies with Nomadic Bhils, with much less expenses, than priests, nuns and brothers, who also face restrictions from Hindu fundamentalists.

Besides these pastoral problems, vocations to priesthood and religious life for the Bhil missions are fast diminishing from South India. Catechists and volunteers are but an easy substitute. As the Bhils and their catechists had in the past their social, cultural, political and religious organizations and maintained their own traditional religious needs, so they shall maintain their own Catholic Church in Bhil within the framework of the Universal Church. Had the Tribal anthropology been utilized as the early Divine World Missionaries (SVD) in Jhabua (M.P.) and the Jesuits (SJ) in Chotanagpur, the Bhil missions today would have been much fruitful and different today. The Church was not able to inculturate in the tribal cultures and traditions. It can still pursue the early Bhil mission methods now.

2. Christian Literature in Bhili and Other Tribal Languages  

Tribal myths, religious rituals and religious folksongs all depict their religiosity and religious world views in the their folk life. The Bhils have their own religious world views, religiosity, oral language and literature, traditionally passed down orally. Literate Bhils are not more than 25%. The same is true among Adivasi groups, except among few tribes like Oraon, Khadia, Munda etc., where Jesuit missionaries earlier did good mission work, for example in Chotanagpur missions. Bible (New Testament, Psalms), catechism, life of saints, Bhajan Mandalis (Preaching through songs), rituals of blessings, Novenas, mass prayers, could be translated in their own folk languages, in this case Bhili and popularized easily. Initially the foreign SVD missionaries from Germany like Fr. Mocha SVD, Fr. Leon Jungblut SVD, and others like Fr. Francis OFM (Cap) from France started well, but the mission trend started by them, was not kept up by the Indian missionaries both in Indore Bhil missions of SVDs in M.P. and Capuchin Bhil missions of Ajmer diocese (M.P. and Rajasthan). This could have been done long ago on the large scale, making use of a system of folk-communication. Now Christian folksongs, Biblical narratives and translations do exist but not enough as to make the system working. The Christian literature available in Bhili is only bear minimum. This Christian literature for Bhils and other tribes will be of prime importance as source of inspiration, animation, maintenance, preservation and perpetuation of Catholic faith through oral tradition. In the past not enough efforts were made for the preservation and perpetuation of faith orally among the Bhils and among the vast majority of illiterate tribes of India. Not much attention has been paid to provide a system in tribal folk-communication among Bhils through their own folk medias. There is scope over here. In this connection preservation of tribal languages like Bhili, Bhilali, Korku, Gondi and other tribal folk-languages is necessary. 

3. Themes can be Transfused Through Adivassi Folk - Songs (Lokgeet) 

Folksongs (lokgeet) are the most powerful bearer of tribal-themes even today. And media of folk songs as a communication has been prevalent among the tribals for many centuries among illiterate people. This method will be very functional and practical for the Bhils and other tribes to preserve their Catholic faith. 

For over three milleniums or more, the Bhils have been preserving and perpetuating their social, cultural, political, religious, economic values and other cultural themes through folksongs and other forms of oral literature. This also helped them to maintain their ancient Adivasi society from breaking away and getting lost forever in oblivion. The Pastoral Care of Nomads in India (Pacni) is trying to face this problem with non-formal and formal education in different ways, which is also the first step to develop their culture, religion and society.

4. Baptism Through Bhil Catechists 

Among these most tribal communities, especially among the Bhils in this area, the sacrament of Baptism is becoming a controversial and objectionable issue by Hindu fundamentalists. Giving Baptism is in an objectionable way would create more legal complication, religious tensions, misunderstandings, social disharmony, other social and religious problems for the tribal Catholic Church and for the tribal society in the present context. Hence catechists, animators and volunteers could function as contact persons. Promoters of faith could be deputed by local Bishops and Parish Priests to perform some rituals, which will help the Bhils to grow stronger in their faith. Otherwise, the Bhil Church will lose its vigor. There are counter or harmful movements (Andolans) developing within tribal folks. Only established institutions will remain in the Bhil Church. 50% of migrants could be prevented from joining some other religions and Christian religious sects. Therefore, the administration of Baptism could be delegated to the nomadic catechists. Similarly, Catechists can conduct some more rituals like marriage, death and burial services, and others which are pertaining to them in grave necessity, in danger of life and death. Today, Bhils and other tribes do not receive sufficient pastoral care.

5. Pastoral Activities of Gypsy Churches Focused in Europe Could Also be Extended in Asia 

We are of the opinion that most of the pastoral and anthropological reflections for Nomadic Church being done today in Europe could also be extended in India and other parts of South Asia. There is great need of nomadic pastoral care in the Church among Bhils, Gonds, Barelas, Bhilalas, Oraons, Korkus, Santhals, Warlis, Khatkaries and other tribes of India. The Church in the Bhil area, tribal India and other parts of Asia should become more and more pastoral minded for nomadic, Itinerant  people and turn out to be self-governed or else, it will diminish in the course of time. A survey of nomads in India is to be undertaken by all Christian and other NGOs. There is urgent need for giving pastoral care to tribals of nomadic origin in most of the Tribal dioceses of India. Some Bishops of Hindi belt have already realized this problem.

6. Pastoral care for Nomadic Bhils in India (PCNBI) 

The Bhils are the largest tribal community in whole of South Asia today. It is one of the largest local Catholic tribe or ethnic group in eleven Catholic Dioceses. It indicates very clearly that Pastoral Care of Nomadic Bhils in India (PCNBI) is necessary in eleven Catholic dioceses of Central and Western India. In this connection a first meeting of the Pastoral Care for the Nomadic Bhils in India (PCNBI) was held for eleven dioceses, which was attended by Bishops, Priests, Sisters and lay people of this region. The first PCNBI seminar showed a grave concern on this matter. As the Bhils are moving or traveling from one place to another as seasonal workers (mazdoors) or semi-nomads (Ghumantu), their Christian base is shaken up. If something is done concretely, they can preserve their Catholic faith easily. Various suggestions have been made for the pastoral care of nomadic Bhils and they are worth considering. Otherwise, thousands of Adivasi Catholic Nomadic Bhils, Gonds, Bhilalas, Barelas, Korkus, Santhals, Oraons, Gamits, Vassavas, Khadias, Mundas, etc. living in eleven dioceses and others in India, will fall back to tribalism, Hinduism or some other religion and religious sects due to lack of Pastoral care for Nomadic Bhils and other tribes in this country.

Proposals for Consideration for PCNBI  

1. A full time nomadic priest could be appointed with immediate effect for each of these eleven tribal or Bhil dioceses like Indore, Udaipur, Baroda, Pune, Nasik, Sagar, Bhopal, Ahemdabad, Mumbai, Bharauch, Surat, Vapi, Bangalore, Chennai. The Nomadic Priest will be responsible for pastoral care of Nomadic Bhils (PCNBI).
2. Some nomadic Catholic Catechists could be appointed on normal salary basis, which is sufficient for their living, travel and family needs. This can be done much more quickly than appointing a nomadic priest for PCNBI, a plan which needs some more deliberations and discernment perhaps.
3. Priests, catechists and volunteers could be appointed in the dioceses and places where the nomadic Bhils go and settle down temporarily, full time or part time. These dioceses are Bhopal, Indore, Sagar, Ujjain, Udaipur, Kota, Ajmer, Baroda, Ahemadabad, Aurangabad, Ahmedabad, Surat, Mumbai, Pune, Bharuch and Khandwa. In the major cities of this region to where they migrate something should be initiated as an urgent task.
4. They do not receive enough pastoral care in most places with the exception of the dioceses like Bhopal, Indore, Sagar, Udaipur etc.
5. In these eleven Catholic dioceses, Pastoral Care (PCNBI), is a problem and issues related could be discussed in the pastoral meetings of dioceses or of religious congregations. Divine World Missionaries (SVD) have already begun one association called Jan Vikas Kendra in Palda, Indore (M.P.) to take care of such people migrating from Jhabua, Barwani, Sendhwa and Khandwa areas, where SVD missionaries started the mission successfully.
6. In the major cities there should be a place or a church (Tapra Church) for prayer, praise and worship (Pooja), where the Adivasi Catholics can go regularly to meet priests, catechists or contact persons (Makardam) conveniently.
7. For the nomadic Catholic Bhil tribals Infra-structural Facilities have not been provided due to lack of awareness in the Catholic Church.
8. A cell or Bhil Service Committee (Bhil Seva Samiti) could be organised including Anthropologists, Pastors and missiologists, who will study the problem in greater depths and submit an exhaustive report with several perspectives to the Bishops and Major Superiors of these eleven Catholic dioceses.
9. Local Priests and Nuns should be in the Inner Core (IC) of running the Christian life in these eleven Tribal Dioceses and other organizations. Had the local Priests, Sisters, people and local leaders been taken into confidence in running of these dioceses and other organization, the scene would be easier to manage in tribal way, in these eleven dioceses. Local Human Resources should be fostered more and empowered.
10. Tribal languages, music and folklore could be given greater importance for the development of culture and personality of the Tribal nomads for the development of their own human resources, especially traditional leadership. In the long run this will be beneficial for the Church for maintaining the tribal local Churches.
11. Promotion of Bhajan Mandali:  Promotion of Bible and Faith through folk music is the most potent means of folk communication among the Bhils. There are Several Messianic or Puritanistic movements (Bhagat Andolans) taking place since the last two centuries. This was studied in details by Fr. Stephan Fuchs SVD. Their success is purely based on folk-culture and folk music. Preaching of Bible and Christian faith through Bhajan Mendalis is found to be most effective.   
12. Ritual performance in Bhil Manner: The Christian Rituals if performed in Bhil manner on folk style has tremendous impact on the Bhils. Such rituals could be seven sacraments, crises in life, sickness, death and other occasions. Christianity through these elements will be active and alive and will be inculturated.    

7. Pastoral Care of Nomadic Bhils   

A. infrastructures for the Pastoral Care 

Migrants in Church terminology have pastorally a different kind of connotation as you have seen in the previous Figure 1. But the nomads and itinerant people do not receive enough pastoral care (PC) in India. It is not enough to say that these nomadic Bhils and other tribals are welcomed in the parishes of major cities and towns to where they migrate. Archbishop Pascal Topno S.J of the Archdiocese of Bhopal (Madhya Pradesh, India) is creating an ideal infrastructure for the Pastoral Care of Nomadic Bhils (PCNBI) and other Tribal-Catholics. This awareness is coming to the SVD missions of Bhils, Bhilalas, Barelas, Korkus, etc., of Indore Diocese and the Bhil Missions of Udaipur (Rajasthan) diocese, both of which have now very strong Catholic Bhil populations.

B. Domestic Church 

The people, who are not in government and private services, who are not organized in social life and who have no proper means of livelihood, are bound to lead seasonal or nomadic or semi-nomadic life. Such Bhils are nearly 70% to 80%, roaming in Indore and Udaipur dioceses. In places like Mandla (MP), Raigarh (Chhatisgarh), Bastar (Chhatisgargh), thousands of Gonds, Oraon and other tribals of Catholic origin migrate to nearby towns and cities like Jabalpur, Raipur, Bilaspur, Nagpur, Sagar, Gwalior etc., where they get practically no pastoral care. Bhopal City is full of semi-nomadic Bhils, Oraons, Gonds, Pardhis and other tribes of Central India. They need a Tapra Church (domestic church) in Adivasi style, which is being created in the Archdiocese of Bhopal by Archbishop Pascal Topno S.J. and his priests. The tribal migrants and Bhils, who come to urban areas for government and other regular jobs and who have settled down the existing parishes of these above mentioned eleven dioceses, are not considered nomads. They are parishioners like any other people migrating from South Indian dioceses. And they all get pastoral care properly. But the situation of other nomadic tribals is very miserable.

Part - 3 

1. Challenges of Nomadic Catholic Bhils in Pastoral Life 

As seen above, the situation of the nomadic Bhil Catholics, to preserve their Christian faith, is becoming more difficult. One can opt for the following solutions and proposals for discussion today.   

A. Social and Seasonal Migration  

The Bhils have been forced to move from one place to another in search of their daily bread. Their traditional tribal resources of land, jungles, grazing grounds, precious stones, herbs, hunting, fishing etc. are exploited by other castes. They have no sufficient support either from the State or from the Central Governments. Hence 50% or more of the Bhil population is forced to migrate. In this process the ongoing initial catechism and the administration of Sacraments suffer. Priests and catechists should be appointed to take care of these people.   

B. Folkloric Forms in Which Bhils can Carry on their Catholic Faith 

There are many ways in which the Bhils and other tribals can preserve and practice their Catholic faith in Diaspora. Some ways and means could be devised so as they can practice their faith by themselves. Statues, holy pictures, audio and video cassettes of Christian folksongs, regular rosaries, daily arti, praise and worship, novena, house church, (Tapra Church), daily Bible reading, group prayers, any Bhakti (Devotion), Christian Bhagat Movement (Christian Puritanistic Movement), etc. could be used in their own folk-languages and in their own folk styles.

C. Catholic Bhils Being Engulfed 

Catholic Bhils and other nomadic tribal Christians are still in the process of gaining their due place in local areas. During this critical period, Tapra church or domestic churches, if not fostered or not created, they will be engulfed by Hindu fundamentalism. Small domestic churches (Tapra Churches) formed in places of their migration and work will save them from being lost in oblivion.

D. Regular Parish Churches in Diaspora are Not Suitable 

Regular parishes and their cultural and social settings are not suitable for the Bhils and other tribals. The Bhils and other tribes feel inferiority complex (haram/laz) appearing in public. Hence they withdraw from religious and social life. Baroda, Surat, Ahemadabad, Bhopal, Indore, Kota are but their are very explicit examples. 

E. No Christian Leader to lead them 

The Nomadic Catechists, appointed priests, voluntary leaders could be of great help to them like Moses who lead Israelis in Old Testament. As such these Bhil Catholics converted and now wandering as leaderless and moving from one place to another are becoming sheep without shepherds. These 11 dioceses have done marvelous jobs for establishing institutions, but have not built their Adivasi Christian life and faith sufficiently.  

F. Type of Religious Service Needed is not found 

If liturgy is organized to suit Bhils’ life and manners, it will revive or rejuvenate their dying social, cultural and above all their Christian spirit and social ethos or world views (soch). It will unite them with one another in mind and body, soul and spirit. If liturgy is created to suit them, it will transform them culturally, socially and spiritually.  

G. No Infra-Structure to Fit Themselves in Alien Land (Padres)  

When they migrate, there is no one to whom they can report as Christian. Tribal culture and folklore have not received recognition from Church personnel and in Church sphere. If Bhil folklore is lost, the Bhils will be lost and a vast majority of Bhils shall loose not only the rich cultural heritage but also their social and cultural base. They will be uprooted also from the Bhil missions. 

H. Religious Services should be Organised in Bhili and Other Tribal Languages 

If this is done, the Bhils and other Tribes will feel a sense of belonging to the folk-church, folk-language, folk-music, folk dance and they will flock together in alien land for Christian worship.

I. Immediate Response from Bhil Dioceses 

There are many things done, such as composition of Biblical songs, production of Bhili hymnals, translation of NT and Psalms, prayer books in Bhili etc. but they are not enough.   

Conclusion

Over 2.5 millions Bhils are not in a position to express their deeply felt problems. A vast majority of Bhils is deprived of legal rights. The mobile catechists, volunteers and social workers, who run mobile or non formal schools, are insufficient. Today the Bhil tribe and the Bhil Church are passing through an era of sudden transition. It is a time for a serious social, cultural and missiological thinking and to build up new priorities and to develop infrastructures to sustain the Bhil Adivasi Catholic population in their original, tribal habitat. It is time to reduce the chances of droughts, famines, exploitation, land erosion, debts, etc. During this period they are moving from tribalism (Adivasism) to Hinduism, Christianity, Budhism, Jainism and Islam. At this process if Christianity is placed properly, in the inner core of their culture, through anthropological and proper missiological or other methods, it will bear fruits in the tribal culture in the long run or else it may remain backward. If the present situation prevails, then culturally, socially, religiously and pastorally the future of the nomadic Bhil Church is going to be bleak. 

Pastoral de los nómadas Bhil y de otras tribus en la India 

Resumen 

P. Mathias Bhuriya es un sacerdote indio, perteneciente a los nómadas Bhil, que trabaja para mejorar las condiciones de su pueblo. En el artículo expone los medios y los objetivos de la pastoral que está ejerciendo. En la India el término usual para gitanos es Banjaras. Se calcula que hay unos quince millones en la India. Según indica, en los últimos tiempos y de manera sorprendente estas personas vuelven a la vida nómada. Esto hace necesaria una pastoral distinta a la usada para la gente sedentaria. Los Bhil son una de las tribus más extendidas e importantes no sólo de la India sino de toda Asia del Sur. Son muy receptivos al mensaje cristiano. Tanto católicos como iglesias protestantes se han hecho presentes entre ellos. La historia de su evangelización se remonta a 150 años. Si no se les atiende con una pastoral específica, desaparecerán de la escena católica. Por fortuna, la preocupación pastoral por estos pueblos en la India está incrementándose en los últimos tiempos.

Los Bhil existían ya en los tiempos pre-védicos, hecho que hoy día se olvida muchas veces. Fue gracias a la influencia de los misioneros europeos que los Bhil empezaron a construir su cultura histórica y su sociedad. Una cosa es cierta: forman el más auténticamente pueblo indígena de la India.  

Aunque los Bhil católicos pierden sus raíces católicas y geográficas cuando emigran, en su mayor parte conservan su fe católica. Para ayudarles, sería una buena sugerencia enviarles catequistas nómadas para su instrucción. En el pasado jugaron un papel importante en la preservación y propagación de la fe católica, un papel no siempre suficientemente reconocido. La iniciativa propuesta ayudará a la “Iglesia Bhil”. Otra propuesta sería la de procurar publicaciones cristianas en su propio idioma, así como procurar la difusión de cantos populares. Los catequistas Bhil podrían ser también administradores extraordinarios de algunos sacramentos. Los Bhil se mostrarían mucho más receptivos a la religión cristiana, si los catequistas Bhil tomaran un mayor protagonismo. El autor sugiere que debería nombrarse un predicador nómada para esta pastoral. Igualmente una “enculturación” litúrgica invitaría a muchos Bhil a abrazar el cristianismo. Actualmente los Bhil están evolucionando del tribalismo a la religión. Es un proceso que podría ofrecer frutos abundantes, si el cristianismo lo vive de forma apropiada. 

Seelsorge für die Bhils-Nomaden und andere Sippen in Indien 

Zusammenfassung 

Frater Mathias Bhuriya ist ein indischer Bhil-Nomaden Priester, der mit seiner Arbeit versucht, die Situation seines Volkes zu verbessern. In diesem Bericht zeigt er Mittel und Wege auf, um ihnen eine eigene pastorale Betreuung zu geben. Banjaras, ist der allgemeine Begriff für Zigeuner in Indien. Es wird geschätzt, dass es etwa fünfzehn Millionen von ihnen in Indien gibt. Er sagt, dass dieses Volk in der jüngsten Zeit verwunderlicher Weise wieder zum richtigen Nomadenleben zurückkehrt. Deshalb brauchen sie eine besondere Seelsorge, die sich von der der Sesshaften unterscheidet. Die Bhils sind ein Stamm, der wohl der größte und wichtigste ist, und dies nicht nur in Indien, sondern auch in Süd-Asien. Sie sind sehr empfänglich für die christliche Lehre. Sowohl die katholische, wie auch die protestantische Kirche sind in ihre Mitte eingedrungen. Die Geschichte ihrer Evangelisierung geht auf 150 Jahre zurück. Wenn wir ihnen keine spezielle Seelsorge geben, werden sie bald von der katholischen Szene verschwinden. Zum Glück ist in jüngster Zeit in Indien einiges auf diesem Gebiet der Seelsorge zu sehen. Die Bhils existieren seit der Vor-Vedic-Zeit, obwohl diese Tatsache heute kaum anerkannt wird. Nur unter dem Einfluß der europäischen Missionare, wurden die Bhils sich ihrer eigenen Geschichte, Kultur und Gesellschaft bewußt. Es steht fest, dass sie das einheimischste Volk Indiens sind. Obwohl die katholischen Bhils ihre katholische und geografische Basis verlieren, wenn sie umherwandern, ihren katholischen Glauben aber haben sie bewahrt. Ein Vorschlag, um ihnen zu helfen ist, Nomaden-Katechisten zu ernennen, die sie unterrichten. Denn in der Vergangenheit hatten diese eine bedeutende Rolle in der Erhaltung und Verkündigung des katholischen Glaubens, doch leider wird ihre Rolle heute nicht als wichtig angesehen. Daher hat die Kirche viel gelitten. Diese Methode sollte zum Wohle der „Bhil-Kirche“ wieder aufgegriffen werden. Ein anderer Vorschlag ist, die christliche Literatur in ihrer Sprache zu fördern. Volkslieder könnten eine andere einflussreiche Methode der Evangelisierung sein. Auch könnte die Spendung einiger Sakramente den Bhil-Katechisten übertragen werden. Sie würden gewiß eher aufgeschlossen sein für die christliche Religion, wenn aus ihren Reihen Katechisten beauftragt würden. Der Autor schlägt vor, einen hauptamtlichen Nomaden-Prediger für die seelsorgliche Betreuung der Nomaden zu ernennen. Die „Inkulturation“ in der Liturgie würde viele Bhils dazu führen, den christlichen Glauben anzunehmen. Frater Bhuriya schreibt, dass in der Kirch das Bewusstsein für die Nomaden-Bhils wächst. Di Bhils gehen im Augenblick von einem Sippensystem zur Religion über. Wenn in diesem Prozess das Christentum seinen richtigen Platz erhält, wird es Früchte bringen.