Glossary

Mohanti,K.K 1992. The Juang Origin Myth. Adibasi.Vol xxxiii.No4,(ed) K.K Mohanty. Bhubaneswar, THRTI.Orissa. This paper likes to present the Myth of Juang and its Origin .It tales about as a document of self definition of social identity of Juang. The origin of myth documented by the previous ethnographers, scholars and institutions such as Verrier Elwin(1948), Behura (1980&1992) and the academy of tribal dialect and culture (1991) was taken into account and Behur’s text was chosen for reinterpretation as it appears to be consistent contextual and appropriate for structural analysis, following the seminal intellectual thrust of Levi-Struss (1964).

He has been described in following norms such as text of the origin myth, themes, and analysis.

The Juang origin of the myth connected with the origin of the universe is a cosmogony one, linking /delinking the Earth and the Sun .The Mother Earth is resourceful, sustainer, nourished, fertile and productive and the Sun is the creator, the source of energy and both combined for the emergence of life.

The Author has given a glossary which is as follows

Behera, Bimbadhar. 1992. Impact of Development Programmes on the Socio-cultural life of the Juang. ‘A case study of village Khajuribani’ Adibasi. (ed) K.K Mohanti,Vol xxxii,Nos 3.Bhubaneswar. THRTI, Orissa.

The aim and scope of this work is confined mainly to the magnitude of Socio-cultural changes taking place among the Juang of Keonjhar due to implementation of various programmes for their development. The main objectives of the study is covering to evaluate the development programmes and their impact on the life of the Juangs, to locate the various levels of their traditional society were changes has taken place and measure the degree by which the different spheres of the tribal have been influenced; and to identity the social, cultural and psychological barriers as well as stimulant responsible for either hindering or accelerating the change process and if possible to give necessary suggestions for improving the effectiveness of development programme. In this concern the researcher has been focused the following areas such as location and demography, traditional features, changes and development factors and levels, socio-cultural aspects, economic and political situations. He also focuses on the tribal development programme of government with principal emphasis on agriculture, irrigation and income generation schemes. Cultural contact of the villages with the neighboring non-tribal population, and the geographical mobility of the villages from the top- hill to the fertile and water valley with provision for cultivable lands and irrigation facility provided by water harvesting structure Misra, K.C.1982. Aspect of Juang Folklore. Adibasi. (ed) R.K. Bhjabal.Vol xxi Nos 1-4. Bhubaneswar, THRT. Orissa.

This paper presents an aspect of Juang folklore. In this introduction the author explains the definition and importance of folklore in anthropological study. He defines that the folklore is an interdisciplinary research field of anthropology. His research work mainly demonstrates on the presentation of folklore data through a well-planed classification; and discussion of the Juang folk life from these obtained classified materials.

Author has primarily collected all these materials form Juang community and classified into following norms such as Folk literature, Folk art (including dance), Folk belief and custom, Craft and language.

Biswal, A.K. 1997 .Tribal Culture and Ethno- Botany (A study of the Juang of some useful plants) Adivasi, Vol XXXVII. No. – 2, Bhubaneswar. SC & ST Research and Training Institute.Govt.of Orissa.

This paper based on there fold discussion. These parts are highlighting the symbiotic relationship between the tribal communities and the forest which is being depleted at an alarming rate resulting in crisis in the life not only of the tribal communities but also of the entire population of the state. This part also gives a glimpse of the problems faced by the tribal communities resulting from their under development from their deprivation from the rights and privileges.

The second part deals with a care highlighting how the Juang community lead their life and how they have adapted to their ingenuity al intelligence. This part gives an account of their present perception regarding different aspects of their society and culture and their knowledge and practices.

The third part gives a short account of vegetation of the Juang area and utilization of some specific plants in their material culture, culinary practices, oil yielding seeds and socio-economic life.

Mainly the part two covers the following aspects of Juang (lies Juang Orissa, Shifting cultivation, liquor, Juang comb and the third part as gives a glossary or plants of those are categorized as follows:-

1.Edible plants
2.Lesser known food plants
3.Fill producing plants
4.Plants used for household material and other articles. 

The diversified vegetable wealth of the Koenjhar district in general and of Banspal Block in particular provides a congenial niches and sustenance of life for the tribal people. Banspla Block is dominated by the Juang and the Bhuinya Tribal groups. The Juangs are found in great concentration in the Juang Pirh of which Gonasika is the central village and the Bhuinya are found in great compactness in Bhuinyapirh of which Banspal is the central village. The areas have been taken for an Ethno botanical study.

For the sake of convenience the plants which were observed and studied in relation to the tribal groups are categorized as follows:

1.Edible plants
2.Lesser known food plants
3.Oil producing plants
4.Plants used for house – hold materials and other articles
In this paper he has been illustrated the botanical name and dialectal name of plants which are as follows. 

Note: The Botanical names, Juang (J), Bhuinya (B) and Oriya (O) names (wherever available) of the plants and utility of such plants are listed bellows:

I.Edible plants 
Sl. no.	Botanical name	Local name	Uses
1.Artocarpus Hetyerophylluys	Pannas (O)

Anasam (J) The unripe fruits are an important source of vegetable of the Juangs during the month of March – April. The rip fruits are eaten as such and also sold in the market for cash. The seeds are roasted, boiled and eaten. The plant yields wood with which different house-hold articles are made.

2.Buchanania 
Lanzan	Chara (O)
Tarapo (J)	The ripe fruits are edible.
3.Diospyros
Melanoxylon	Kendu (O)

Teren (J) The ripe fruits are edible. The kendu leaves are used to make ‘Biri’. The timber is used for making posts, shafts and carrying poles. The wood is also used for making cot frames, walking sticks and the frame of changu (a type of drum used by Juang).
4.Mangifera
Indica Amba (O)

Ale (J) Both ripe and unripe fruits are eaten. The kernel inside the seed is sun dried, boiled and eaten. Mango is used for the preparation of Pickle; Blossoms are the good source of nectar for the honey bees. 5.Spondias
Mangifera Amboda (O)
And (J) The unripe fruits are eaten as vegetables. The ripe fruits are eaten as sub.
5.Syzygium
Cumini Jamu (O0

And (J) The ripe fruits are edible and occasionally sold in the local market. The honey bees collect nectar from the flowers. The berries are being eaten by different animals and birds. It gives a chance for the tribal to traps them for meat.

II.        Lesser known  food plants 
1.Alternan-
Thera sessilis	Muduranga (J)	The leaves are taken after roasting.
2.Artocarpus 
Lakoocha	Deuncha (J)	The ripe fruits are edible.
3.Bauhinia
Vahilii	Landam (J)	The kernel of the seed is roasted and eaten as nuts.
4.Capparis sp. 	Asadhu (J)	The fruits are edible after boiling
5.Celosia
Argentea	Nahanga
Sag (J)	The plants are a source of leafy vegetable.

* there are certain plants, the products of which are eating by the Juangs but these products are not sued as food by the non-tribal because of the fact that these are unknown to them. Therefore, these plants have been mentioned under a special category as lesser known food plants. Moreover, of the lesser known food plants listed below those of sp. (Kantua, J) Solanum ferox and Solanum are not found every where, therefore, many people do not have any idea about these two plants.

6.Centella 
Asiatica	Dukru (J)	The leaves are used as vegetable. 
7.	Dioscorea ssp. 	Ajang (J) mean

Alu (O) The tubers of this species are called Ajang. There are different types of tubers obtained from the forest which are used for food by the Juang.

8.Colocasia sp.	Gadira (J) Sag	The leaf is used as vegetable 
9.Ficus sp.	Pudei (J)	Ripe fruit  - edible
10.Indigofera 
Cassioides	Silim (J)	The petals of the flowers are used as curry and the Juangs are fond of this preparation.
11.Polygonum sp. 	Kansida (J)	The young leaves serve as vegetables.
12.Putranjiva 
Roxburghii	Anala 
Pacheri (B)	The ripe fruits are edible.
13.Rubus
Ellipticus	Sindhkoi (J)	The ripe fruits are very sweet to taste. It can be developed as a potential fruit plants. 
14.Solanum
Ferox 	Katabaji (J)	The ripe fruit is edible
15.Solanum sp.	Kantua (J)	The unripe fruit is used for making chutney and curry.
16.Woodfordia 
Fruiticosa	Dhataki (O)
Suijang (J)	The followers serve as a reservoir of nectar. The children relishes greatly by sucking the nectar stored in the flowers. 
III.	Oil producing plants 
Sl. no.	Botanical Name	Local Name	Uses

1.Azadirachta
Indica Neam (O)
And (J) Young leaves and flowers are fried and eaten. The soil extracted from the seed is used to message on head and also used to cure skin disease. 2.Madhuca
Longifolia Mohul (O)

Munnum (J) The flowers are eaten as raw on boiled or roasted. It is also used for distillation of Mohwa Liquor. Seeds are crushed and processed to yield edible oil.

3. Pongamia
Pinnata Karanj (O)

And (J) The seeds are collected and sold to local traders for cash. The oil is used as hair oil. Before going out on field work in rainy season the oil is messaged on head to protect the body from cold.

4.Schleichera
Oleosa Usum (O)

Bangrur (J) The oil is extracted from the seeds. It has local use to cure skin diseases and also used to message on the body.

5.Semecarpus

Anacardium Bhalia (O) The oil extracted from the fruit is used to cure swelling of shoulders of draught animals. The ripe fruits are also eaten.
6.Shorea robusta Sal (O)

Sargiya (J) Sal is an important source of timber, wood fuel, house building materials, resin and oil. The fruits of the Sal are roasted, boiled and eaten. Seeds collected and sold to traders for cash. Oil is extract5ed from the seed. Leaves are used to make leaf cups and plates.

IV. Plants used for household materials and other articles
1. Bauhinia
Vahlii Siali (O)
Landam (J) The stem fibre is used for making ropes and cordages

2.Dendrocalamus
Strictus Baunsha (O)

Hala (J) The stem is used for making baskets and containers of food grains, traps are made to catch birds and animals. Combs and walking sticks are also made out by bamboo.

3.Heteropongo

Contrortus Alang (J) The grass is used for thatching house. It is more durable than the paddy straw. It lasts for 3-5 years and the rats do not eat them up.

4.Holarrhean
Antidysen
Terica Kuluchi (O)
Kiring (J) The stem of the plants serves as backbone for the mud wall.

5.Ipomoea
Sepiaria Panianai (J) The stem of this climber is used for tie-ing.
6.Phoenix Acaulis Pala (J) The leaves are used for mat making locally known as Atia (J) 7.Shorea
Robusta Sal (O)

Saragiya (J) The mortar used for husking is made of Sal wood, besides beams, rafters, and poles etc., which are needed in building houses.

8.Sida acuta Saraka (J) The stem of this herbaceous plant is used for making broom. This broom is used to sweep outside the house as the ground is uneven and rugged.

9.Terminalisa alata Asan (O)

Antanak (J) The wood of this tree provides shafts, rafters, beams and other house building materials.
10.Thysanolaena

Maxima Jenak (J) The local name of the plant is de3erived from the article Jenak which means broom. The inflorescence of the plant is used for broom making.

11.Xylia
Xylocarpa Kangada (O)
Katchasialia (B)
And

Koliani (J) The poles and shafts are made from this plant for house buildings. The stem is also used as handle of implements.

In its conclusion he likes to define as most of the tribal areas are rich in forest wealth which includes food and fodder plants, medicinal, herbs, plants yielding fibre, oil, gum, resin, dye, daunin, perfume, paper pulp and timber and various types of grasses. This wealth is being exploited with little benefit to the

Devi, Srinati Binodini .1957 .Juang manankara Magha Parba (Oriya) . The Magha festival of Juang. Adibasi. Vol.1 No. 4(ed) Gananath Dash. Bhubaneswar. Adibasi ‘O’ Grumamangala Bibhaga odisa Sarakara, Orissa.

She has been elaborated the practical feature of Magha festival. The Dehuri is priest of the festival. First of all, this festival is organized by village people with help of Dehuri. The fire is beginner of the festival. The dance, hunting animal sacrifices and search for life patterns are highlighted in this paper.

Adit, Roy. 1957. Juang Mananka Nrutya ‘O’ Gita. (Oriya) (The Juang Dance and Song.). Adibasi No.1 – Vo 4…. Bhubaneswar.

He has been focused on the following interesting aspects of Juangs cultural life. Firstly he likes to analysis the settlement of Juangs and how they dance? .The dormitory, dress and ornaments of both boy and girl, dance practice, folktales of Juangs .

Misra, K.C. 1982. Aspects of Juang folklore. Adibasi Vol. XXI Nos. 1-4. Bhubaneswar, TH RT, Govt. of Orissa.

This paper presents a fundamental picture of the folklore of the Junags. In this introduction the author an attempt to give clear cut idea about folklore and as it is an interdisciplinary form of anthropology. It focuses two major though lines.

1.Presentation of folklore data through a well – planned classification ; and
2.Study of the Juang folk life from these classified materials.
3.Author has primarily collected all the data’s from Juang tribal community. He has been classified all these items, which are belongs to four major forms like folk literature, folk art (including dance) Folk belief and custom , crafts and language.

This paper has been classified in the following norms such as relevance of study, Methodology of study, the‘Juang’- a brief introduction, village organization, social institution, kinship, language and classification of folklore.

Classification of folklore is major discussion part of this study. Here the author has been classified according to his collected materials those are like (i) Folk tale, (ii) Myth ,(iii) Folk song ,(iv)Legend, (v) Riddle, (vi) Proverbs , and (vii) Folk speech.

Again, all these items of literature can be further put under two major heads such as the primitive prose and the primitive poetry. Folk tale:

Folks tale includes the stories having no poetic elements are the stories. Secondary having poetic elements in the form of verses of proverbs.

The story of King Kanak’s daughter, the study of a Sadhab’s son are occupying in first category and second category the story of Shahadabati, the story of brother monkey are subjected to preserve in folk tale of Juang.

Myths of the Juangs includes myth on use of tooth twig, on shifting cultivation, on food of the Juangs, on leaf dress, creation of the Juang dance, creation of the universe, creation of water, creation of fire, creation of Sun ad moon (Bela and Lerang), creation of thunder and lightening (Batas), creation of stars(Kenum Dall).

Legends or Juangs are categorizing into three categories such as place legend heroic legend and anecdotal legend.

There are also documented some riddles, problems, folk speech, practical jokes etc.

Folk art and craft of Juangs are also illustrated by researches such as
1.Designs craved on pillars of the Majang.
2.Engraving on the root posts.
3.Carving in the wooden doors.
4.Carving on the comb etc.

In his concussion he has been suggested that folklore is the product of individuals which owes much of its excellence to society in which a folk lives. Folklore in the Juang in its various forms performs the functions in the following manner, one of the major functions that folk low performs in the Juang society, irrespective. Weather in the form of literature, all art dance is that is provides entertainment to the minds of the people.

Rout, Siba Prasad. 1969. Hand book of the juang. Vol XI. No. 1&2. Adibasi (ed) R.N. Das. Bhubaneswar .Tribal Research Bureau. Orissa.

This long article contains nine chapters. First chapter covers the people and their land second chapter is settlement pattern. Third chapter living conditions, forth chapter living conditions; forth chapter discussing. Economic life, fifth chapter is based on life cycle; sixth chapter in concentrate on youth organization, seventh is religions believes and practices. Eight signifies leadership pattern up nine in concussion of the study.

The first chapter deals about the people, population and distribution, creation of earth and origin of the race. The chapter two is focusing settlement pattern of Juang with respective study such as changing villager sites up contents of Jaung house; living conditions of Juangs are processing sanitary habits, food methods of food preparing and daily – diet system, health al hygiene, disease, and all their treatments. Economic life represents the daily life of Juang, division of labour between the sexes, economic life, sources of livelihood agriculture, phase of shifting cultivation types of land all the crops harvesting , cow land paddy cultivation, moths and associated agricultural operations, clearing, ford materials, moths of the year and the type of fruits, roots, tubers, etc. Hunting, fishing, basketry, animal husbandry, domestic animals and their use. Trade barter, wage earning are disguised in chapter form.

Life style contains mortuary practice like birth, name giving ceremony (Nimncha). First hair cutting and Bar-piercing, fostering a child; Marriage, fundamental principles of marriage, fundamental principles of marriage preferential mates, means of acquiring mates, type of marriage in Jaung society, financing of marriage; death rites. Chapter sixth youth organization, represents and story of a… such as Rite – de passage for girls to be Selanki, age grades in Juang society, formal observation for making of the line between the unmarried up the married, the role system, common economic pursuits function of the major.

Chapter seven covers the religious beliefs and practices which also containing the following steps like Juang pantheon, Deified Heroes or Mythical characters, Annual festival cycle.

Chapter eight discussed on leadership patterns such village council, village leaders, into village councils, Jati-Sabha of Dhenkanal Juangs and in this concussion he like to prove that the Juang are not an isolated people and the never live away from the force of the outside culture.

Mohanty, P.K. 2004. Juang. Encylopaedia of Primitive tribes in India. (ed) P.K. Mohanty, Delhi – Kalpaz Publication C-30 Satyawati Nagar.

He has discussed on structural position, synonyms, surnames, tiles etc, ethnic identity and origin, distribution of population, family and clan, language and literacy (Table –2 Total – Population of literates and II illiterates, Table-3-Languages spoken by Juang), life cycle and related Customs, Dress ,Ornaments, Foods, Traditional Occupation, occupational distribution.(Table-4,A Survey of total main mariginal and non- workers by sex). Religious belief and practice. (Table -5, A survey of Religious adaptation by Juang), Important festivals, status in traditional caste hierarchy, Social control, Social change and mobility etc.

Patnaik, N. 1986. The Juangs of Orissa: there work and food intake, demography, and fertility. Adibasi. Vol. XXVI, No. 3. (ed) Nityananda Patnaik, Bhubaneswar. THRT, Govt. of Orissa.

This paper is focusing the special characteristics which distinguish them from other tribal communities. These features are.

1. Salash and burn cultivation which goes by the name of Dahi (Firing), Kumana (Shaving) or Taila (Upland) in the Keonjhar hills.

2. Mandaghar (Bachelor’s dormitory the largest hut in the village where unmarried young men sleep at night and spend time on dancing with the unmarried girls in accompanied of music and play of changes, a flat tambourine – like drum.
3. Division of villages into Bandhu (Cognatic and Kutumba (Agnatic) villages.

The author also mentions most of the Juang men have become bilingual and speak and understand Oriya in addition to their mother tongue. But the Juang women find it difficult to understand Oriya and speak exclusively their mother tongue.

Here he has been mentioned and numerical population data by the census of India from the year 1891 to 1971 and he found in the last 20 years there has been considerable increase in the Juang population.

He has been quoted to Dr. Saradindhu Bose (1967) observation on the consequences of increase in population of among the Junag, in the following was.

1. Instead of depending on their own land the Juang have taken to wage labour to supplement their income.

2. Some Juang families have left their native place and gone out in search of hired agriculture and manual labour.

3. The rate of consumption of food has gone down to a great extent.

4. Many Juang house holds have run into debt and some Juang families have changed their land – use by taking up wet cultivation in valley bottom lands wherever such lands are available. The finding of the study are presented in the following steps are as follows.

1. Clean origination and marriage types: Which occupies such areas as clean organization, marriage area and types?

2. Daily patterns and seasonal rhythm includes, of work which pattern of work, annual cycle of activities.

Here also discussed Jaung population and sex ratio, distribution of Juang population of the study area by age groups, marital status of females different age groups, percentage of married, widowed and divorced population, percentage of ever married women with number of children, births in the last are year by order of birth in percentage (1984), sex ratio of children (1-14 years) ever born, sex ratio of surviving children (1-14 years). Average number of children ever born per woman, average number of children ever born alive per women, child women ratio (1984), Age specific marital fertility rate (ASMFR), Barren women and season foods are discussed.

Mohanty, S.C. 1997. Persistence and change in the Juang society. Tribal language and culture (ed) Khageswar Mohapatra. Bhubaneswar. Academy of Tribal dialects and culture welfare department.Orissa.

This paper as a case study about certain important culture changes that has taken place in a primitive tribal society i.e. the Juang tribe of Orissa being highlighted.

It contains certain major changes in the field of social control. Customs and traditions are (i) Emergence of modern leadership, (ii)Improvement of decision making and enactment of new customary and enactment of new customary rules to keep pace with the time.

Focusing some important aspects such as formulation of new custom rules, prohibition of Beef –eating, prohibition of wearing of beads for women, amendment of certain marriage rules, and here discussed some other important social reforms.

1. The change the old pattern of dress and ornaments for Juang women by adoption of the dress pattern of eat caste women.

2. To cultivate god habits of neat and cleanliness and personal hygiene so that their neighbors can not hate them for their ugly and unclean but and their health conditions would improve.

3. To reduce and finally stop consumption of liquor and their intoxicants by conscious efforts

4. To fight against he exploitation by unscrupulous local money lenders.

Sahoo,T. 1998 .Health and Nutritional studies of the Juang children. Adibasi Vol XXXVIII No. 1 & 2 (ed) B.P. Misra., Bhubaneswar SC and GT Research and Training Institution, Govt. of Orissa.

This article signifies an exploratory study on health and nutritional problems of the study children of Keonjhar district of Orissa. It attempts to make an assessment of the health and nutritional status of the Juang children and suggest remedial measures.

The objectives of the study is to assess the nutrition health and morbidity status of the Juang children by analyzing their food habit, calories and protein in take other factory which influence their health.

The study covered all the Juang house holds of three village such as Tangarpada, upper Raidiha and Gonasika of Banspal Block in Keonjhar district.

He has been widely discussed following aspects such as food and nutrition, (numerical data of Mean food in take of Jung children 1-6 years), mean nutrition composition of food consumed by Juang children (1-8 ) nutrition’s , morbidity, recommendations etc.

Rout. S.P. 1967. Folk songs of the Junag. Adibasi, Vol IX (eg.) Anirudha Das. Bhubaneswar. Tribal Research Bureau. Orissa.

This paper aims to describe that the songs of the Juang tribe and their sociological importance. On the basis of the subject matter the songs of the Juang may be classified under four main categories. Find songs are sung by the mothers to control their wailing babies such songs are called ‘naace’by Juangs.

He has been focused on the ceremonial songs, changes songs, Ku.ku lo Semelan songs and its anthropological significant.

Rout, S.P. 1966.Economic aspects of Juang Marriage. Adibasi. Vol VIII. NO 3. (ed) G.N. Das, Bhubaneswar. TRB. Orissa.

This paper deals about the economic implication of Juang marriage. It covers the following canons are as like Juang marriage in Nul-shell, expenses in a Juang marriage.

Expenses in a Juang marriage covers the three major items of expenses

(i) Money, clothes, grains and chickens for bride wealth (Kania Mula)
(ii) Marriage article like new cloth for the bride, al the groom beads and bagels for the brides and combs and ribbons for the ladies who are joking relations to the groom and who take part in the fun dance (Kedamathy).
(iii) Paddy, rice, grains, goats, pigs, liquor and chickens forfests.
He has been mention in 4th tables, first table occupies article of bride Wealth for Juang marriage, and Table-2 is marriage article and their coast.

Table –3, Items of feast in Juang marriage and the total cost and, Table – 4 is the documents summary, table showing main heads of expenses in Juang marriage.

All tables reveal the following points of interest (I) the approximate cost of a Juang marriage to Rs. 305. the bride families on the other hand may tend to spend more money on feasts and liquor for time and prestige.

1. The major expense of marriage is an feasts i.e., Rs. 177.50
2. Grains of paddy and rice are important items required for a Juang, marriage.

Hence, before searching for a like comparison, i.e. a marriage mate, a junag must try to arrange the necessary require marks through extra efforts.

Ray, Adit. 1957. Juag Majangare gotia Rati.( in Oriya) (ed) A Night in Juang Dormitory. Adibasi. Vol-4 (ed) Padama. Make Misra. Adibasi Gruma mangul bibshya Odisa.

In their paper he has been discussed on the Juangs dormitory which is a focal point of the Juangs socio-cultural life. The author has been explained three folk tales those and traditionally preserved in their community. Badakia(who is elder), Mankada budhi (Monkey’s wisdom) and Cheliara Kapala (The head of goat keeper) and eventually he has been point out an essential of folk tales.

Ray,Adit. 1957. Gotia Juang Yubakara Bibhaghara (Tr- A Juang young boy marriage).Adibasi. No. 3 (ed) Gananath Das. Bhubaneswar. Adibasi ‘O’ Gramya Mangala Bibhaga Odisa Sarakar. Orissa.

In this article, the author has been discussed on a male young Juang marriage. He likes to question a young boys father and he has been answered to researcher .In this connection he has been widely focused on Juangs myth, seven rice story, bride price and marriage ceremony , Mangan day, worship of deities and other traditional features.

Rout, Sibaprasad. 1963. Dormitory organization of the Jaung of Keonjhar.
Adibasi, Vol-No.1 Orissa. Tribal Research Bureau. Bhubaeswar.
The main goal of the study is discussing the traditional dormitory system of Keonjhar Juangs. The author classified that the dormitory is one of the oldest institution in the tribal societies which exercises considerable influence in the formation of character of tribal people. The field work is taken from two Juang villages – Barura and Phulbedia of Keonjhar districts.

First part of the discussion is based on the semanticity of dormitory. The so-called Majanga is an traditional institutions of every villages the married boys known as Kangerki who sleep here at night. The unmarried girls called Selanki plaster it in every two or three days. In side the Majang are kept the drums, the changes and food grains of the village common fund. A fire is kept burning day and night at his center of the majory and the boys sleep surrounding it.

Here some characteristic are subjected to discuss in following forms. Such as – factors determining the admission in dormitory, admission in to the majory, rite-de-passage for girls to the Selanki, age grades in Juang society, formal observation for making off the line between the unmarried are the married the role system, duties of various age groups in Juang youth organization, remuneration for the different age groups are very clearly discussed.
Patnaik.N.1984.The Juang. N.Patnaik (ed.). Bhubaneswar. T.H.R.T. H & T. W. Department. Orissa.

This book proposes a monographic study of Juang and it contains ten chapters like Identity, Land and people, Technology and Economy, Health and sanitation, Family and kinship, Life cycle, Religion and magic, Leadership and political system, Rhythms of life, Change and development.

First chapter deals with the identity of Juang .The Juang is one of the few tribes of Orissa that has been very little affected by civilization.

The community is confined only to Orissa. It belongs to Proto-Australoid racial stock. The Juangs are medium in stature with long head, high check bones and broad nose with depression at he rot. The colour of the skin varies from brown to dark brown. The hair is black, coarse and waving. This shape of the face is oval, the eye-slit is straight and epicanthic fold is absent. The community has been described as the survival of the stone age in situ by colonel Dalton in his descriptive ethnology of Bengal, the Juangs have a language of their own which forms part of the north mundane groups, as a result of contrast with Oriya speaking people they have become bilingual and speak both Oriya and their own dialect known as Juang.

Land & People

The main concentration of the Juang as stated earlier is in the districts of Keonjhar and Dhenkanal. In fact, their habitant is a continuous belt extending from the hills in the West of Keonjhar to the hill ranges of Pallahara of Dhenkanal and its adjoining plains.

Technological and Economy

The Juangs have their villages at the foot hills or in the valleys surrounded by the forest. Each village is composed of people belonging mostly to a single clam. This uni-clan structure of the village is most favorable for maintaining its unity a many people.

The Juangs change their village site for various reasons. Successive deaths, outbreak of cholera and small fox, repeated crop failure and tiger menace of the main reasons for abandoning the village site.

The decision of changing village site is taken by the village elders, before the selection of a new place several points are taken into consideration they are:

1.There must be sufficient Taila land near the new site.
2.There must be a stream near by
3.The new site must be auspicious for habitation.

Here also described the Juangs household possessions as their needs are limited. Their house hold appliances consists of some earthen cooking pots, gourds for fetching water and preserving seeds and bamboo baskets for storing grains, Saili leaf rain coats, mats, made of date palm leaves, wooden pillows, bromsticks, winnowing fans, hand operated housing mortar are pestle, digging sticks, hoes, arrows, bows, axes, knives, straw and grain bins, wooden ploughs and levelers etc.

This chapter asked occupied the dress of the Jungs, classification Juangs their economic support which by collecting minor forest produces. Agricultural operations, forest products, hunting and marketing facilities are discussed.

Health and sanitation:

In this chapter the researcher has been documented the health and sanitation of Juangs. Use of rain water, neat and clean, women care of their body, staple food, diet of the Juangs, food habits, techniques and preparing foods, birds, alcoholic drinking and their minor diseases are frequenting discussed in this chapter.

Family and kinship:

This chapter also signifies the division of Juangs. Ethnic number of clans, clan names, inter-society, importance of kinship terms, family setup, women importance in their community, family and economic structure, traditional aspect of culture, dormitory impact.

The village council girls premising to dormitory and the control and supervision of all these works are organized by youth men such as Kangerki and Selanki and importance of terms are widely discussed in this chapter.

Life cycle:

Life cycle describes the rituals and festivals of Juangs are here also described some of the important events in their life cycle we birth, marriage and death.

Religion and Magic:

It is documenting on their rite and rituals, spiritual world, dance ceremonial singing, feasts and festivals, deities, superstition and magical witchcraft.

Leadership and political system:

This chapter totally discussed on their tradition administrative system. There are flowing important and eminent personality those are regulating their traditional leadership likes Pradhan, Pirh, Nayam, Dehuri, Dangua, Barabhai, Kangerki and Salanki, Sardar, at thins duties in Inter and inter-caste situation. Rhythms of life are dealing about an artistic life of Juangs. Dance, music, painting, woods bamboo carving etc.

Change and development is discussing apart their development and new way of live which is subjected to change by modern and industrial in influence.
J. Dash .1989.Juang Kinship Terms: Analysis. Adibasi. Vol XXIX No. 324.
Bhubaneswar.THRTI.Orissa.

This paper deals about the kinship terminology of Juang tribe of Orissa. The Kinship terms are the linguistic tag for a role;the role has biological criteria or admitted substitutes for admission to it, and it has also cultural criteria for performance . Generally the kinship terms bind various roles and together as kin members, categories them for specific modes of interaction or behavior and finally as a key factor bearers a testimony to all sorts or culturally patterned rights and obligations in the human society. On the other hand the kinship terms are as guiding trms of linguistic tugs, play a central role in the study of kinship.

The goal the study encompasses the scientific analysis of kinship terms of Juang those and mainly confined to Keonjhar and Dhenkanal district of Orissa.

In this introduction the author discusses with the theoretical views of anthropologist like L.H. Morgan, Radcliff – Brown and Elman R.Service those are discussed for deriving a basic theoretical frame work on kinship terms. Elman R. Service states that kinship terminologies are systems of consanguinity and affinity that they have to do with the people recognition of their genealogical relationship and there fore describe to us the actual organization of the kinship order”. (Service: 1971: 98-99)

Morgan’s view in this way mostly refers to the genealogical organization of the social life. But Radcliffe – Brown’s view’; on the other hand signifies the patterns in the conduct of inter personal relations. Thus, to Radcliffe-Brown, Kinship terms are like ‘Signpost’ to interpersonal conduct or etiquette, with implications of appreciated reciprocal right, duties, privileges, and obligations (Ibid). Although Morgan’s genealogical explanation of the kinship terms has been widely accepted, it does not explain or clarify all the essential aspects of kinship terminology. According to the ideas of Radcliffe Brown, Service has discussed that to paraphrase him, kinship terms are used in address and reference as denotative of social positions relevant to interpersonal conduct.

In this connection Service has quoted to Munroe. Edmension (1958) Who defines a status term as “a word designating a class of individuals occupying (simultaneously or severally) a single position in the social system, with specific defining patterns of rights and duties, the fulfillment of which is legitimized and guaranteed by sanctions (Ibid P – 100). Accepting kinship terms as status forms service, in his discussions on “Kinship Terminology and Evolution” has delineated for kinds of status terms.

First of all, status terms and divided into two basic subdivision of familistic and non-familistic. According to Service familistic type refers to family like familial or named social position in a group of kindnead, non-familistic terms we including the names of titles related to positions like occupational specialization, political officers, social classes at the like.

The kinship terminology among the Juangs of Keonjhar are to be discussed here, in the light of Services discussion, it typically an egocentric familistic system. It is well convinced that Juang kinship terminology is of bifurcated collateral type, lowie has defined four types of terminology, which are know as:

1.Generation
2.Lineal
3.Bifurcate – collateral

As the Juang recognize the bifurcate – collateral type, the mostly use three terms- one for father , one for fathers brother and one for mothers brothers. Mainly this statement of study may help, to elucidate the idea underlying the Juangs way of recognizing and grasping of kins. The kinship terms may enumerated group by group according to the different liens of relationship.

Here we can find some examples those scientifically discussed in following approaches.

1.	Kinship terminology in the family 

Relationship	Kinship	Terms address	Reference
1. Husband (W.S.)	Gusian	No terms but EH	Gusian or by teknonymy. 
2. Son	Kanan	E. Landa or by name	Kanam.

2.	Kinship terminology in father’s line

Fa	Ba	E Ba	Ba
FuFa	Aja	E Aja	A Jain

3.	Mother’s line – MoBr + Mosi

1.	Mo	Bui	E. Bui	Buin
2.	Moel  Br	Mamu	E. Mamu	Mamu

In second part of the discussion, the author has been delighted on the analytical study of kinship terminology. According to eminent anthropologists G.P. Murdock (1957:97) and his classification or kinship terms which are as follows

1.	By their mode of use
2.	By their linguistic structure
3.	By their same of application. 
General rules of the kinship Nomenclature has been defined as following norms such as 

a.	Sex differentiation
b.	Generation differentiation 
c.	 Age differentiation of Juang tribes.

Lastly, it can be concluded that Juang kinship terminology basically refers to status terms which are ego centric – familistic type. Besides the general observations on the kinship terms with references to terms of address and references the classification kinship terms of the Juang attracts a specific attentions. It primarily refers to the structural division of moiety groups (of even or odd number generations). Thus classificatory terms as well as the general terms in the Juang society categorize the kin members, Patterns their interpersonal relations and assigns reciprocal rights, duties privileges as well as obligations to them.