NOMADS

MENTAL HEALTH AMONG NOMADS

Chandrakant Jamadar

Abstract

Nomads mean “a member of a group of people who have no fixed home and move according to the seasons from place to place in search of food, water, and grazing land” The aim of the present investigation has been to know about “mental health among Nomads. Sample: The sample comprised of total Three hundred (N=300) Nomads from different places from Mysore district, out of which Hundred from sillekyatha (n=100) Dombidas Hundred (n=100) and hundred from Korma (100) out of Three hundred male (n=150) female (150). Tool: Mental Health Inventory by Dr. Jagadish and Dr. A.K, Srivastava (1983).This mental health inventory consist of 54 items, with six dimensions. Statistical method: Statistical method has been applied but greater reliance has been placed on statistical methods. These regarded as we used the test-mean, SD, t-test, ANOVA.Result: As a result it is found that there is significant difference in their mental health

Asst. Professor, P.G Studies in Psychology, Maharani’s Arts and Commerce College for Women, Mysore – 05

Introduction

        Nomads in Mysore are people who migrated from Andhra and settled in boron lands of Mysore.  These people speak Telugu and other languages like Marathi, Hindi and Kannada.  These people reside in Mysore and they area is known as Ehekalavyanagar.  There are three communities of peoples like Dombidas, Silyakyathas and Kormas.  These semi nomadic people are also called with different names the dombidas are also called as Dombas, Korma as Koramarus. The Dombidas are semi – nomads, who were messages’ who use to carry the important information form one kingdom to another. These people who often travel from place to place and if they spot any sort of trouble going on or going to happen to the kingdom that they reside nearby, they would inform the king of that kingdom and they would be rewarded for the noble  act done by them towards the safety of the kingdom. Like the Domidas the silyakyathas are people who put on masks or disguise themselves to get information from the neighboring kingdoms in order to protect their favoring kingdom. They use to stage dramas for the soldiers, or entertain the people in the village in order for they survival. In some case the silyakyathas us to disguise themselves either as a sage or soldier, fortune-teller, flower seller etc, and enter the enemy kingdom or fort to get the required information. The Silyakyatha people use to make different sounds to communicate with the birds, and also the same bird sounds were used as important signals to protect people from danger or to wage war. The signals used by these people were one, two or three message signals. The first signal was used as a warring for their people at the hidden places to be ready for battle were as the use of the second and third signal was a message for the people at hidden place of the battle field to begin war. The silyakyathas use to train animals and birds in order to get other animals and birds as food for them as a means of survival. This is done in a way were the trained animal or bird is placed in a open area and the animal or bird beguines to make all sorts of sounds that attracts other animals and as a result they easily fall a prey. Kormas on the other hand are another set of semi-nomadic tribes who were soldiers for certain kingdom, because these Kormas are very good hunters as well as weapon makers. Like the other semi-nomadic tribes that is Dombidas and Silyakyatha, the Kormas are also well known as messengers. These people not only just hunt animals for the needs of food satification but also hunt down man at battle fields. The Kormas use to favor kings of the area they resided and to see that the kingdom does not undergo destruction. But in some cases if the information given by these peoples (Kormas), is wrong and has caused destruction of the kingdom, then the king would order his soldiers to destroy or wipeout the whole clan of those people. Because of the fear of the king and his anger of killing them, the Kormas use to flee away to the deepest forest in order to protect themselves of being killed. As a result these people use to survive by eating the fruits of the forest and hunt down animals. On the whole the semi-nomads that  is the Dombidas, the Silyakyatha, and the Kormas begin to beg from the neighboring villages and towns for they living as days and years passed by, but up to now some of them live they life’s on robbery. But now a day’s these semi-nomadic tribes are settled in particular places and their are taking interest in gaining education, working in industries, small factories, as masons, sweepers etc for they livelihood, but among them some are trying to keep up their traditional works. Even though they live in free democratic places like Mysore, they are still living under harsh social conditions because of the caste system, poverty, unemployment and ignorance of the government. And also face social discriminations time and again.

           The Silyakyatha are referred to by various names, such as Kiliket, Killekyatha, Katabu (Einthoven 1922; Bijapur District, Gazetter 1888), Killikyatha (Nanjundayya and 1 year 1930; Thurston 1909) Killiaketar or Chhatri (Dharwar district Gazetter 1888), Gombe Rama (Paramasivaiah 1972).  The Government of Mysore (1967) has used the terms like Silyakyatha, Killekyatha and Katabu.  The ‘sillekyatha’, ‘Killekyatha’ and ‘Katabu’ are one and the same group of people.  The Sillekyatha are listed in the category of scheduled castes for the areas of the east, while Mysore province the Sillekyatha and Kataba are listed in the category of Nomadic and Semi-nomadic communities by the State Government.

            The Silyakathas are known for they leather picture showers (togalu gromba ata).  The leather picture showers were once very popular in rural areas and the Silyakyatha depended mainly on it for their livelihood.  As time pass by and availability of other modes of entertainments like the cinema, films etc., and the popularity of the leather picture shows is said to decrease.  Apart from leather picture shows as they jobs, they also used to ‘Fastening selvage of blankets’ and other materials.  The Silyakathas have been found moving from one place to the other is mainly to carryout they economic activities.

The Koramas are semi-tribes that dwell in different parts of Karnataka. This community is found largely in the Southern India state of Andhra Pradesh. According to Wikipedia and encyclopedia the Koramas are also known as Koli => Cooli => Coolie Bantu (Telugu language) = Faithful Servant Bande (Punjabi language) = Faithful follower Ramoshi = Ram vashi = Controlled by Sri Rama Romanichal (Romani) = Faithful follower of Sri Rama. The people of this community are called with different names in different parts of South India. They are called as Kuruvar or Kuruvar in Tamilanadu, Koramas or Koracha in Karnataka, Kaikadi in Maharashtra, Siddanar in Kerala and Kattu Naicker in Pondicherry. Prior to the British colonial rule, all these communities were part of that great big community since they were no real boundaries in India at that time. People from these communities used to roam around freely for their trading purpose. The Koramas or Yerukalas are divided into a number of functional and endogamous sub-divisions and each such sub-division is named after the commodity, which they traded in and the occupation they adopted. The sub-divisions of Koramas are Dabba (those who make baskets from split bamboo), Eethapullala (Date twigs) (those whom make baskets from wild date leaves), Kunchapuri (those who make weaver’s combs), Parikamuggula (sooth Sayers and beggars), Karivepaku (hawkers of curry leaves), Uppu (salt hawkers).Each sub-division is divided into four prates viz., Kavadi, Sathupadi, Maanupadi and Mendraguthi. The first two prates Viz, Kavadi and Sathupadi are considered to be superior to the other two. Each prate is further sub-divided into a number of exogamous surnames. Endogamy at community level and exogamy at prates and surnames level are observed. The splitting of this great community into numerous small communities is attributed to the Indian caste system. The people from this community in each state got their own identity and lost the relations with their brethren in other states.

The Koramas of Mysore are also people who migrated from Andhra Pradesh. They are known for they work in Basketry and are called as Basket-makers. The area in which they live comprise mostly agriculture land and forest and the tribe continues to make use of the forest produce- principally, bamboo and creepers- for the manufacture of baskets today. But in the recent days they are settled in the villages/towns and trying to make their way out of the poverty and the sub-human standard of living which has been denied to them since age.

We don’t know the exact information about this culture ambiguity of the land. Some of the experts believe that the word “Dombi” came from “Domvi” Telugu word “Dommi” meaning Rush or Noise. These people are famous for their drama (Theater).  While the dramas are conducted by these people the audience or the crowed would laugh and shout with laughter and enjoy themselves. There would be lot of rush or noise during the dramas. In Karnataka the Dombidasas are known as Alamare people. We don’t have any explanations (study) about this group. H. V Nanjundappa and Ananth Krishna Iyer had studied about these groups in south India and they these dombidasas were named as ‘Dasari’ and ‘Donga Dasari’ as two separate caste. And ‘Dombi Dasari’ is also known as separate caste. In Dasari there are some many sub casts and ‘Dombidasaru’ as one of the sub cast. In 1901 as per the counting this group created Godumodasari, Dombidasaris, Domadasaru, Shankdasaru, Chakrvedhi dasaru these are the sub cast in the group. As per Anath Krishna Iyer Desabagadasaru, Kathun Dasaru, Athadasaru, Bandigedasaru, Namadharidasaru, Shanivaradasaru these are known as different casts. Dombidasaru are known as forward cast. This group main work is known as ‘Dant Kalla’ or ‘Donga’. 

In 1901 as per the Karnataka censes Dombidasaru and Dasarigat spread all over the place in Karnataka border that is Tamil Nadu, Tanjuwada, Madurai and Andhra Pradesh, Ananthpur, Hindupur.   Basically these groups belong to Andhra Pradesh. These people are also known as ‘Singers’ in Vijaynagara Arash time. These people had spread all over South India and at that time they were known as ‘Dandidasaru’.  When Krishnadevaraja ruled vijanagara, these people would go all over the place near the kingdom collecting information and send those messages that are collected and put in rolls that are what the people believed. These people use to entertain the soldiers and work as detective towards the authorities. According to Ananth Krishna Iyer these people use to stage dramas, sing in the streets as well as beg. They use to sing ‘Dombi’ that is why these people are known as Dombidasaru.

Dombidasaru are vaisnaras. They are Tirupati Thirumala swamy believers.  As per the early culture, they should at least once visit the temple Tirupati and donate money. Some of these people when they visit the temple they don’t put any money so they are known as ‘Kalladasaru’ (Thief’s).

There is a myth that when two men’s were walking on the road, they saw parvathi passing she is said to be the most beautiful lady. These men had approached here and asked her hand in marriage. But parvathi was very anger so she cursed them to become gays. But then both the men begged parvathi to take away the curse, so parvathi told them to wear the ladies saree, makeup and entertain the people and also earn money in all the places to remove the curse. From then forth these dombidasaru wear the ladies dress and do the Yaxagana. As per R.V.S Sundaram Telugu Dasaru are in so many different cultures, dambidasaru baring two communities, first is known as Vaishnava and Andhra Haridasaru. In Krishna devaraya poetry Moladasari are having stories, in that the backward cast and dasari Vishnu Nama are having a story. In those stories Moladasari is a great believer in god. It is published in a paper called Massa in 2002. In Andhra Pradesh Vijayawada District Uppalur village historical chanakeshwar temple of purohithara are there. 200 years back Moladasari made as purohit by a king.  Uppalur (village) are having 8000 population most of them are forward cast. Moladasari are purohits those times they also use to do Government work also. As per Krishnamurthy and Kesavasdasa in the 14^th century the Brahmans were social workers. The senior citizens believed the story that a war had taken place with Nagamma Brahmans for Dalitha to take chankeshwar Vigraha, then they went to Uppalur in 335 and in that place they were established.

METHODOLOGY

Statement of the problem

“MENTAL HEALTH AMONG NOMADS”

Aim of the Research

The aim of the present investigation has been to know about “mental health among Nomads.”

Objectives of the study

1.      To know the mental health among Nomads.

2.      To identify the differences in mental health in different communities.

3.      To assess the mental health in gender.

4.      To determine mental health in different occupation.

5.      To find out the differences in mental health in different age groups.

Hypothesis of the study

1. There is significant relationship in their mental health in Nomads.

 2. There will be differences in mental health, in different groups of nomads.        

3. To signify the difference in mental health in gender.

4. There will be difference between occupations due to their mental health.

5. There is significant difference in their mental health in different age groups.

Variable

·         Independent variable: Nomads Age and Gender.

·         Dependent variable: Mental health

·         Samples 

The sample comprised of total Three hundred (N=300) Nomads from different places from Mysore district, out of which Hundred from sillekyatha (n=100) Dombidas Hundred (n=100) and hundred from Korma (100) out of Three hundred male (n=150) female (150).

Tools

Interview schedule with attendant technique has been used as tool of data collection. Technique of interviewing and observation has been used for gathering information. Standardized toll are selected for this study through this tool their used to measure mental health reliability and validity. The method of testing has been of much help in holding such tests.

1.      Mental Health Inventory by Dr. Jagadish and Dr. A.K, Srivastava (1983).This mental health inventory consist of 54 items, with six dimensions.

2. Depression Anxiety stress scale by Lovibond (DASS) (1995). Internal consistency reliability coefficients for DASS-42 items, depression, anxiety stress subscales and full scale were found to be high with cronbach’s alphas of .89, .85, .81 and .95 respectively. For DASS-21, these values were .79, .71 .76 and .89.

Statistical analysis

According to the plan already prepared uni-variate and multi variate table were drawn variables have been so arranged that definite inference regarding to presence or absence of actual relationship as hypothesized may be drawn. In order to arrive a different conclusions. Statistical method has been applied but greater reliance has been placed on statistical methods. These regarded as we used the test-mean, SD, t-test, ANOVA and Pearson correlation.

Result and Discussion

Table: 1 Mean Scores of Mental health among groups of Sillekyatha, Dombidas and Korma and results of ANOVA.

Mental health	Group	Mean	SD	F -value
	Sillekyatha	120.25	7.38	*1.39
	Dombidas	120.85	7.36
	Kormas	119.10	7.84
	Total	120.07	7.54

Above table reveals the mean score of Sillekyatha, Dombidas and Korma is 120.25, 120.85 and 119.10. The total mean score is 120.07 respectively. The high mean score of Sillekyatha it indicates the fact that the Sillekyatha and Dombidas nomads are having good Mental health than the Korma. The obtained F-value is 1.39. It is not significant. Therefore, the hypothesis is rejected.

These people don’t have proper food to eat, clothes to wear and shelter to protect them from the different weathers. As a result they mentally and physical suffer due to starvation, lack of hospital facilities, because they are suffering from mental health problems.

Graph No. 1 shows the graph of mental health.

Table: 2 Mean score of mental health in gender. (N=300)

Mental health	Gender	N	Mean	SD	t-value
	Male	149	21.44	2.45	*2.20
	Female	151	20.90	2.03

*Significant at .005 level.

The above table reveals the mean score of mental health among the gender. The mean male score is 21.44 and the female mean score is 20.90. The mean score of mental health is found in both the groups, but it is more among female. It is significant. Therefore the hypothesis is accepted.

The reason for mental health high among females is due to understanding of new world. Even the husbands drink and bet up their wife’s. Up bring of children and trying to see that everyone in the family gets one or two meal a day. They have no impact all these things

Graph No. 2 shows the graph of mental health.

Table: 3. mean score of mental health of fortune tellers, Cattle man and Basketry and results of ANOVA. (N=300).

Mental health	Sub groups	Mean	SD	F-value
	Fortune teller	22.78	1.85	*6.75
	Cattle man	22.44	2.61
	Basketry	21.56	2.71
	Total	22.26	2.46

            *Significant at .001 level.

A significant difference was observed among the three sub groups in their mean mental health score. The F-value is 6.75 which were found to be highly significant. The mean score of fortune teller is 22.78, the cattle man mean score is 22.44 and the basketry mean score is 21.56. The total mean score is 22.26 respectively. The high level of mental health is found in the three sub groups, but the fortune tellers have more mental health than the other two groups. It is significant at .001 level. Therefore, the hypothesis is accepted.

The reason for these people to have stress is that they travel from place to place in order to sell they goods and earn for they livelihood. But their good are bought by people for low cost than the actual cost of the product as results they people face a lot of problems.

Graph No.3 shows the graph of mental health.

Table: 4. Mean score of mental health among age groups of Sillekyatha, Dombidas and Kormas and the results of ANOVA. (N=300).

Mental health	Age group	N	Mean	SD	F-value
	10-20	42	121.38	7.13	.672
	21-30	128	119.51	7.37
	31-40	84	120.14	8.16
	40 & above	46	120.28	7.26
	Total	300	120.07	7.54

A significant difference was observed among the above age group in their mean mental health score. Where the F-value is .672 it is found not to be significant. The mean score of the age group are 121.38, 119.51, 120.14 and 120.28. The total mean score of the age group is 120.07 respectively. The mental health is not all that high among the three groups. There is no significant. Therefore the hypothesis is rejected.

Graph No. 4. Shows the graph of the mental health.

CONCLUSION

Many of the challenges that confront nomadic communities today can be attributed to continue caste based discrimination and alienation from settled communities. The combination of modes technology and legislation aimed at eco-conservation has caused the diminishment of traditional livelihood leading to widespread impoverishment. Regional and national government have not taken measures to address the problem of narrowing livelihood or provided support for these communities. As a result it is found that there is good mental health, depression, anxiety and stress in different communities, age groups and gender according to the results obtained.

1.      There is significant difference in mental health, depression, anxiety and stress among Nomads.

2.      There are significant differences in differences in mental health, depression, anxiety and stress in different communities.

3.      There are significant differences in mental health, depression, anxiety and stress among gender.

4.      There are significant differences in mental health, depression, anxiety and stress in different occupation.

5.      There is a significant difference in mental health, depression, anxiety and stress in different age groups.

6.      There is a significant difference in mental health, depression, anxiety and stress in Income, family and marital status.

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