INTRODUCTION:

(One of the different groups a huge group in Indian society is of the tribal.)

In the Gujarat state’s eastern belt, from Banaskantha at Gujarat Rajasthan border to Dang-Ahwa district at Gujarat Maharashtra border; the tribal population is maximally scattered. In which Gujarat and tribal east belt and in the center of Vadodara District, in east belt different tribal casts are also dwelling. Which included Tillakwada, Sankheda, Naswadi, Pavi-Jetpur, Jambughoda, Chhota-Udepur, and Kawant taluka places, and maximum tribal live in these taluka places. This entire area is known as ‘Rath-Vistar’ or ‘Paal-Pradesh’. Here rathwa tribe’s population is maximum, therefore this area is known as ‘Rath-Pradesh’. Besides rathwas, tadvi, bhil, nayak (nayaka), koli, baria, bariakoli, dhebaria koli, vasava etc. tribals are also living in this area.

S.V. Punaleker’s study of “Haat in tribal address” is very popular. Due to modern factors there are various changes coming in haat. Haat is closed at many places. However, which specialty is there in haat, which is visible in contemporary time. Still, haat is considered as important part of trible life. Till today, in tribal areas haat is being traditionally going on since years, and once in a week at different places goes on and visible. It is very important to know how the arrangement of haat was in past and is in the present time. In such haat for trible business (buy-sell) is not only important thing, but it is also important economical social, religious and cultural point of view in their life. Tribal believes haat as festival, and fair.

The population of Rathwas in this area is maximally found in Chhota-Udepur and Kawant taluka. It is believed that the evolution of Rathwa tribe is from Rathod, Rashtriya or Rashtrakud. Rathwa tribe is mainly found in forests and hilly region in scattered form. Live factors of water, land and forest reflect in art, music, dance and rituals of Rathwa society. They are living a primary level’s life. There is more superstition also found in Rathwa tribes. Their life is simple and intricate. They seem to be simple from external side, but it is a society having intricate culture. They still stick with their tradition and living traditional life. The people of Rathwa tribes are strong and strength. This tribal are still living conflicted life.

There is not much importance of regular markets in the economic life of Rathwa tribe community of Rathvistar, but weekly or by-weekly haat take place near their dwelling region, play a role of market in their life. There are no fix or stable markets in tribal society. So, buy the things of their living goods and doing business of economic things that they want to sell.

Men have evolved different arrangements to run own life intercourse. In which for self security police or army, for health, hospitals and for household tings market like organizations are evolved. In which any person of society can fulfill his interests, aims and necessities. As in contemporary and modern society fulfill different life necessaries men evolved different market or mall’s arrangement and in it any person can fulfill own things of life necessary by exchange of things, the tribal society has also evolved market for fulfill their own life necessary things. The tribal society has also evolved market for buy and selling their goods and fulfills their own life necessary things in their own way. This is traditional system. Tribal know this as ‘haat’ (weekly market).

In many regions of Gujarat and Madhya-Pradesh weekly haat take place. On particular day, particular village, particular time and particular place haat take place from morning to evening. Many special features can be found in behaviors, cloths, traditions etc. of tribal. In the same way haat is also a special part of their life, which shows their culture.

In ancient time haat was taken place on the full moon day. Haat take place at present, continues till noon and after that the people who came in haat, scatters. Haat before ‘holi festival’ is called ‘Bhangoriyo Haat’. This haat is very important in tribal. Big shopping is being done for celebration of holi. As the holi comes nearer, they dance in haat by playing dhol (drum), plate, flute, kartal.

Definition of Haat:

“Haat is a special type of weekly market, take place at particular time, particular day and particular place in tribal regions, tribal know it as ‘haat”.
Marmkod: “by the geographical viewpoint, market is network, economical group, stage of social work and unity’s interesting and complete symbol.”
“Haat is a center point of social, cultural and economic intercourses of tribal and non-tribal.”

The term haat came from Sanskrit word ‘hat’. That is also called ‘haatwada’ or ‘haat bajar’. Haat means, a market for buying and selling at particular day and particular place. When there where no transportation in ancient time, the movable market at village or centers were taken place, for interest of exchange of life necessary goods in different areas for trading. Today, in Ahmadabad and Mumbai, gujari (ravivari) and shukrvari (shukkarvari) are the remaining of haat-tradition. In modern time which is known as market, bajar, shopping center or mall.

Origin and history of haat:

Before 150 to 200 years, the people, vendors and workers of developed villages, went to tribal villages to do business and inter-change of services. Afterwards, the traders trade the things by grain, fruits, other soils and many times birds. Between the tribal of interior region and traders, there were no money interchange, but the tradition was of things in retaliation of other thing, which is known as barter system.

As the time passes, this vendors increase close contact with tribal and achieve the trust of tribal and this tribal need the traders, who buy agricultural products and forest products. When this need increases, this traders feel that their efforts of visit and staying at that place, earns good benefit and then to satisfy each other’s needs traders and tribal meet together and haat came in to existence. This wendors made unity and decided to meet on a particular day of a week in a particular village. In this way haat was taking place before A.D. 1800. And Vyrara (Dist. Surat-Gujarat) is the oldest and taking place approximately since A.D. 1740.

Types of haat :

The tribal of this region, goes to nearer weekly market, to sell the self produced grains and to buy the necessary goods. Haat is woven in tribal life in such a way that tribal even recognize the names of seven days by different haat.

No.	Day	Play	Regional name (identity)
1.	Sunday	Panvad (Ditvar), Ghoghamba, Chibhadkaath.	Panvadiyo haat, Ditwar, Ditwariyu
2.	Monday	Tejagadh, Kawant	Kawantiyo haat, Bhabhriyo, Rajpuriyo
3.	Tuesday	Motivada, Bhabhira, Ambaborzar	Dodiyo, Pandudiyo, Panvadiyo, Junlo
4.	Wednesday	Rangpur (Gujro haat), Pandor, Chandpur, Jambughoda	Gujari, Gujarohaat
5.	Thursday	Devhaat, Rohina, Bhikhapura, Zoz, Sukhlav, Kathivada	Devno haat
6.	Friday	Zoz (Junlo, Juniyo), Sukhlav, Kathivada	Junlo, Juniyo, Udapariyo
7.	Saturday	Chhota-Udepur (Thavar, Navlo)	Thavar, Thavariyo, Udapariyo

Importance of haat in tribal life :

As per the population of tribal, Africa is first and India comes second. In India, tribal are found residing scatter and residing in remote, and forest, vallies, hills or riverbank away from urban society. Because of that before many years, there was no existence of regular markets, at that time for the reason of employment, or benefit, it starts by hawker system in tribal villages and slowly and gradually tribal market came in to existence in the form of haat.

Even today, in life of traditionally living tribal, haat is economically, socially, religiously or politically very important.

Haat is tribal’s market. The tribal and people of other region and castes came here for their business and economical purpose. Here tribal trade different type of every small and big things of daily and life necessary use. So, they fulfill their economical goal by income and expense.

The tribal of Gujarat living far away in forests and mountains, so they meet their relatives by such haat and get the opportunity to meet them. They also fulfill different social work by such haat. So, by social view-point there is prominent important of haat in tribal society.

In the rathwas of Gujarat, haat is considered as a center place to take revenge of traditional enmity of their family. They pay off their traditional debt on the haat’s day. They keep in mind the person who hearts their family, and on the haat’s day they attack with weapons and kill the rival and take revenge.

Rathwa tribe is depended on forest and agriculture, so after selling the agricultural product such as grain, vegetables, fruits and other products, they can get butter-bred or extra income, moreover the tribal doesn’t need to travel for villages for trading things, because of which they can save their time, energy and money.

To solve the social clashes or problems the heads of ‘Jaati Panch’ meet at haat’s place and solve the clashes. By this view point also the importance of haat is unique.

There is tradition that the new born child, who born in such tribal families is named in haat. The new-born child is named is named on the basis of the haat’s day.

Moreover, the government offices attend haat to propagandize government program. There is fair like atmosphere in haat so it is easy to display and advertise. Usually due to illiteracy, tribal can not read, newspaper, but they acknowledge social and political events by haat.

Thus, in tribal of India-Gujarat, haat is very important by economical, social, religious, cultural and political view point. It is woven with their life. Haat is a symbol of tribal culture.

Necessity of haat tradition in contemporary time :

Indian village system is separated in two parts, 1) village, and 2) urban. Even village society is also separated in two parts 1) non-tribal (centered villages) society, and 2) tribal (scattered villages) society. In modern India, because different factors there is huge changes at different areas of village level. Due to culturization, urbanization, westernization, education, reservation system, political awareness and partnership etc. there are upcoming changes in their different aspects in tribal. Because of this, due to new generation’s awakening and education, civil migration is increasing. As a result of latest and variety, they hesitate to go in haat, because of migration they can not participate and fewer amounts found in haat and there is lack of modern-things in haat.

Haat is inseparable part of Indian tribal’s culture. Haat is identity of tribal-ness. Tribal and their regions are still far away from cities. So, in modern time the necessity of haat tradition is important.

7 to 8 percent of total population in India and 14 percent of total population of Gujarat is tribal population. The tribal population is maximum in eastern belt in Gujarat. Even today, in any form the haat take place in these regions. What is the necessity of haat in contemporary time? Why? to know this and to think about it is also important.

Approximate 76% people of India lives in villages. It is important that tribal get their life necessary things at haat, near house, village center or taluka center. Because of it their time and money is being saved. If haat doesn’t take place or lost then they have to go in town that is not affordable to illiterate, backward, and poor tribal, so haat is important.
India is an agricultural country, so their prominent market is necessary. Because of which culture can be protected.
Haat is also necessary for thousands of Indian villages’ tribal to get the things at door-step.
The products and things of good quality of villages would be available to villagers at reasonable price is also necessary. Otherwise, grains, milk, vegetables and other things would be in town and return with high price. By haat, the thoughts of village development by Ghandhiji are refreshed. Ghandhiji said, “the raw material of villages should complete in village” and “think globally, but act locally.”
Necessary to maintain ancient tradition and to keep stable the country’s culture.
The people tradition like haat is as important as mother tongue, dialects, handloom art and rock-sculpture.
Haat tradition is necessary to keep living different of forests and social life.
Though the form of haat tradition is changed, then also haat tradition stay there is very necessary.

Traditional form of haat :

The rathwa’s population is approximately 90% percent found in Vadodara district’s Sankheda, Naswadi, Tillakvada, Pavi-Jetpur, Chhota-Udepur an Kawant of eastern belt. As other tribal of Gujarat and India, in the tribal of this region haat takes place from tradition. By such haat tribal culture can be viewed. In the life of tribal traditionally coming down haat has economical social, religious, cultural and political importance.

Tribal of this region wake-up early morning at 4-5 o’clock for trading in the haat, and take the meal with them, because they have to walk 10-15 k.m. to market.

In this region haat means prepare market. That is proposed as word ‘hatanu’ in non-tribal society and regions. Even today barter system is found in tribal society’s haat. Thing exchange is a trait of haat. That is visible even today.

When this rathwa and other tribal, leave from the house to haat, then the tribal of village-street went in group. Youngsters and men usually drink the juice of regional tree that is palm-tree and by drinking that they became happy. In this tribal, haat is believed as a type of fair, occasion or event. Moreover, it is also evaluated as trading economic purpose as well as joy and entertainment’s event for them. Many youngsters sing occasional songs in their regional rathwi (rath) language and play flute (piho). Young boys and girls, men-women wear new clothes and dance in folk dance, timli, with gathuli, aantiya, vavyu, dhamiyu, dholki, dhol, kundi, plate, sharnai, pawa (pihi, piha). In timli tribals dance by imitating the instruments and playing piswa (sugta), while women play kartal and every one together dance in group.

In this tribal, haat is believed as festival. Tribal men-women went in haat by wearing new clothes because it is also an event to meet relatives and people of society. In which, women prepare themselves by ghaghro with red stripes, colorful blouse, odhni on head, red bant or red baheriyu on body, tanali or coined hansdi in neck, aaganiyu at elbow, red turmeric powder at forehead etc. and men prepare themselves by paghadi on head, body protector (angrakhu) and lungi or dhoti, colorful or long striped shirt (paheran), colorful kohadi (kohado) at waist, red or orange fento at head, pearl necklace, silken handkerchief, silver bhoriya in wrist, kadu on elbow etc. while going in haat.

Taluka place, town or from far, for trading, people of different caste, religion and region specially tribal, harijan, or muslim in hawkers, vendors, agents or tradesmen’s form make deals with tribals. Small shops of different types found in haat. In which tribal and vendors make deals of trading. In such haat normally men buys paghdi, fento, angrakhu, shirt (paheran), lungi, dhoti, silken handkerchief, while women buy ghaghro (chaniyo), blouse, angrakhu, odhani, bant, baheriyu and kanthi, kandoro, juro (jura), vinti, chain, zanzar, kan-kundal, kalla (kadala), hansdi, coined hansdi, red turmeric powder, chandla, pin-ribbun, bangals etc. from hawkers or vendors. Even to buy the daily domestic usable vessel like tavla, tavi, bhutvo, handle, bath, vatka, gagar, kodiyu, pankiyu (pochiyu) etc. they comes in haat.

They pray their Gods Khatri, Village’s God, Pitharo etc. In prayer they kill chickens or goat as sacrifice and eat as a holy food (Prasad). Many ‘bhagat’ people stay away from non-veg., liquor or suspicions. For prayer of their Gods they also buy horces, eliphent, camle or tiger of clay. They also buy different wooden things such as idol, chatvo, kathrot, door-windows, bed, chair, toys, plough and karab from farming instrument etc. from haat only. In things of pearl kidiya’s butty, kidiya’s garland, in the things made of wool chumbel, ghumsa for boys head, ghumsa of boy’s handkerchief, kahada to tie up at waist, in the things made of bamboo, barrel for grain (mohti), topla, supada, flute (piho), tools of iron, in weapons and tools spears, bow-arrow, paliya, dhariyu, sickle, gofan and incense stick, bhindi, toys, balloons, different things of plastic, shoes, broom, sadodi’s rops, chilies, grains, spices etc. also buy from haat.

Rathwa tribe is dependent on agriculture and animal feeding because they are living in forest region. Due to hilly and hard land, irregularity of rain, and not enough facility of water, these tribal are economically backward. Because of that illiteracy, lack of awareness, superstitions, traditional life can be found in them. Because of which they are backward. So they wear ornaments of silver and oxidize. Men wear bhoriya, kadu etc. of silver in wrist and women wear silver ring, kandoro, chain (doro), zanzar, kalla, hansdi, coined hansadi etc. and its purchase is from haat.

Moreover, along with purchasing they also earn by selling. In fruits they sell guava, sitaphal, mango, rose-apple (jambuda), sweet-tamarind, bor, chanibor, papaya, watermelon, cucumber, chibhadu, palm fruit, leaf of timru in forest regions (for make bidi), roots, herbs, different types of vegetable from their farms in the form of piles at 5.00 Rs. each. They sell maize, juar, bajri, wheat in grain, and in pulse black beans, green gram, math etc. They also sell hens, goats, dear-rabbits, fish, bumla (dry fish), eggs, partridge, and mahuda, datan, kanji’s datan, piles of dry wood, gum, gugal, honey, sealing-vex, palm, palm juice, niro, siklu mado of palmtree (to hang milk-curd’s pot) etc. and earn brad-butter.

When clash take place in village and society, then for giving justice a person is appointed as patel, badavo or dayo and he solve it by giving justice.

Young boys and girls especially girls draw different types of tattoo by machine on hand, forehead and chaste in village. In which they draw God, Godess, or boy-girls name, and some of them draw a tattoo of Krishna, Swastic, Aum etc.

Tribal enjoy the taste of pochiya (bhajiya), papadi, bhunsu, lemon soda etc. as a food in haat.

There are instances of mischief, robbery or murder in haat. That has become haat’s tradition. Many people came here to take revenge of their forefathers.

Haat’s trait, that is chief and attracts everyone is haat’s dealings, the tribal men-women are found in both roles of buyers and sellers by barter system, which is not found in normal society, which means tribal themselves buy as customer and sale as seller.

Since long tradition general society hindu, muslim, tourists, students, foreigners come at haat to study, enjoy, and to trade.

Changing traditional form of haat (fore coming changes in haat tradition) :

Change is continuous process. For any religious caste or region change is important factor. In contemporary time the effects of education, English skills, people contact, and Christian missionaries’ activities. Panchayat rule, legalization, transportation and telecommunication (mass media), urbanization and industrialization, co-operative activities, government law and plans, reservation system, etc. changing factors make effect on every factor of tribal life. In which haat is not remained. Due to effect of changing factors, awareness comes in tribal. There is slowly and gradually improvement happens in good times because of state and central government’s different schemes.

Because of educational factors there is improvement in their, traditional rath (rathwi) language, speaking style and speech-behavior. They wear modern clothes and ornaments instead of traditional clothes and ornaments in haat.

In modern age India, everywhere as a result of professional competition different life necessary things of tribal are at door-step by hawkers, traders and agents at villages. They avoid going in haat, because they get their necessary and liking things at door-step. As a result it seems that the crowd’s level is decreasing day-by-day.

The culture of tribal also found in haat. Today it seems that the use of their regional, traditional and self made instrument is decreasing. They found to use radio, t.v, c.d. player. The different things made from forest regions are also less visible and instead of wonderful things, modern things have taken place.

In earlier times tribal wake-up early and after walking more than 8-10 k.m. comes in haat, but nowadays by increasing transportation facility jeep, chhakada, bus or track are coming in haat.

Nowadays tribal, to do hatanu or to purchase comes to taluka place, then to maintain the expense they found to sell vegetables, fruits, dry wood’s bundles etc. in streets and society.

Now from the district place Vadodara the Tebatan people comes to haat and sell sweater, jacket, t-shirt, pant and other things and tribal even buy it.

In the former haat there was only limited things were sold but today average traders also sale the furniture in haat. Moreover, the showroom people, dealers etc. of town, found in haat with different things, motor cycle, four wheelers’ tents or showrooms of their company. They come to advertise and sell their own products. Side-by-side the selling of toys, watches, home appliances of china market is also available in haat, because of which haat is going away from tradition and reality.

By increasing near taluka place and town’s contact and transportation it seems awareness in their life. There is an increment of new things is available and it is gradually increasing more and more. The people of other castes are also joining the haat.

In haat of modern Gujarat, any incident of robbery or murder doesn’t take place for this reason the safety is arranged by nearest police center, which is counted attracted matter.

Since tradition present modern age’s tribal is economically and in other way exploited and cheated in haat by hawkers, traders, agents, sellers and buyers, because of illiteracy, lack of awareness and lack of contacts with society.

In haat their culture is visible through illiterate tribal young boys, girls, men and women, but in literate young boys and girls haat culture seems to be lost.

The mentionable matter is that where haat take place, by making of shopping center, hank, cutlery store, provision and other shops, restaurant and by increment of it, haat’s prevalence and reality is decreasing. If it happens in a same way then as a part of tribal culture traditional haat may lost. So, haat stay existed and its importance may increased that type of efforts would not be more.

Causes-factors of haat tradition lost :

On the map and land of world India is know by village India, tribal culture, land of saints etc. Different cultures of tribal found living in tribal regions of village India. Haat is also identify and a part of their culture. But, the effects of education, English skill, panchayat rule, reservation tradition, transportation and communication, mass-media, urbanization, culturization, westernization, missionary activities, generosity affects to different castes, culture of country-world, and the tribal of India and Gujarat is not stay remained. Above changing factors effects is there on the life and culture of tribal. By the reason haat is vanishing. It’s prevalence in tribal and other people is decreasing day-by-day and on the edge of being lost. To check the reasons-factors of lost of haat tradition in contemporary time, it is necessary to understand tribal culture and make and make efforts to save haat tradition. The main reason factors of haat tradition’s lost is as below:

Haat is old and inseparable organ of tribal culture. Educated and migrated tribal and tribal living in towns believes haat tradition as old. So haat’s prevelance is decreasing day-by-day.
Many tribal feel shy, hesitation and minority in visiting haat. So, there is gradual decline of amount in haat.
The things of good quality are not available in haat. Also because of this haat’s importance is decreasing.
Even the things with attractive packing or high quality are also not available in haat.
The price of goods is also high in other open market or Khetivadi Utpanna Bajar Samiti than haat, so the barter of goods instead of good is lost. Because tribal are poor and backward, the lack of money is also found, so they trade by barter system. Because of lost of barter system, it effects on haat.
By effect of mass-media and transportation and increment of its prevalence facility, fashion, newness and visits of town is increased. Tribal people of village also believe it as status symbol, so visit in haat is opposed it. As result haat tradition is vanished from tribal culture.
The basic form of haat is losing, as other ancient tradition is vanishing.
Due to increase of contact with town, villages buy the things of daily need from town.
For goods/things comes in haat for sell, a prejudice of low quality decrease the importance of haat.

Suggestions and remedies to maintain haat tradition :

There is revolution in agriculture, irrigation, animal feeding, transportation, mass communication, and education etc. in contemporary time. In all this all sectors as a result of state and central government’s different plans, there are upcoming development, progress and change. It affects tribal region and their life and culture. In tribal villages, regions, as a result of state and central government’s schemes, grants, subCD etc. diversity and newness is visible. That’s effects can be seen directly on haat tradition. Due to various changing factors importance haat tradition is reduced day by day and haat is being lost. As a part of village India and identity, an organ of tribal culture, that is haat and it is also important to maintain it, because its direct benefit is maximum for tribal. To maintain this losing tribal haat tradition here are many suggestions and remedies as below.

For maintaining haat tradition, the prejudices related to quality should be kept away.
The validation of weigh tool should be happen time to time in presence of people, because of which the level of cheating would reduced and customer also get enough quality in substitution of money.
The awareness of food control network would also successful as a remedy.
Local/outsider traders should be helped by enough money on less interest rate from government to improve haat market.
Ther should be a panch made up of non-controversial people in haat market at local level and they keep an eye on the traders and goods of haat without any honourarium.
Non Government Organizations (N.G.Os) has also go to haat and aware the customer about the quality, then also haat can be saved.
Haat co-operative committee should be established.
It is necessary to do its marketing by government, N.G.Os and different department.
Co-operation of N.G.Os for maintain and developing haat is necessary. If it happens then the tradition of haat would be maintain and enhance the progress.
It is necessary to sell handloom ornaments and different things made by simple but completed arts in haat.
The efforts should be done to bring awareness about consumer safety and human rights in tribal.
Particular rules should be created and on that government’s control should be there. And by breaching of it, there should be punishment by legal procedure.
Village haat should planned in big towns once in a month, because of which the things that doesn’t available in towns would available by this also haat is promoted.
The selling is important of the things which become necessary in the villages, though it is modern.
There must be some rules-regulation in barter system because in haat art, time, energy and hard work of tribal does never cheated by others.
For encouragement to haat and its development, haat control and development officer should be appointed and the different programs related to haat should be entered.
Different competition such as elocution competition, essay writing competition, painting competition, debate should be planned on the topic of haat in different educational institutes, because of which haat get some publicity. Moreover it should be included in news papers, magazines, books and syllabus and also by its advertisement, haat can be maintained.
As per the changing society’s tradition, haat’s traditional form should be changed and should make it colorful.

CONCLUSION:

The Gujarat’s tribal have special tradition and culture as India’s other tribal have. In Tilakvada, Nasavadi, Sankheda, Pavi-Jetpur, Chhota-Udepur and Kawant talukas of rath (Pal) region along with rathwa tribe there are Tadavi, Koli, Nayaka etc. tribal also living. Haat is economic center for tribal’s buying and selling. For tribal, haat is as important as fair, festival or occasion. For them it is entertainment, enjoyment, encouragement’s event. In their mind it has important as social, religious, cultural and political view poin.

Today, due to change in arrangement and tradition of haat is also changing. New type of market instead of original haat can be found. Due to different factors similar with tribal culture and organ haat is being closed; its reality is being vanished.

REFERENCES:

i. Completely original,

ii. Questionnaire,

iii. Observation, investigation and haat’s visit.

Received on 02.12.2021 Modified on 19.01.2022

Int. J. Rev. and Res. Social Sci. 2022; 10(1):1-8.