Tag: culture

Socio-Cultural Life and Livelihood Practices of the Muthuvan Tribe: An Ethnographic Study in the Kurangani Hills, Tamil Nadu

Citation

Tamilselvi, M. (2026). Socio-Cultural Life and Livelihood Practices of the Muthuvan Tribe: An Ethnographic Study in the Kurangani Hills, Tamil Nadu. International Journal of Research, 13(3), 651–662. https://doi.org/10.26643/ijr/37

Dr. M. Tamilselvi,

Assistant Professor of History,

Jayaraj Annapackiam College for Women,

Periyakulam

Theni, Tamilnadu

tamilselvihistory@annejac.ac.in

Abstract

            India is home to a rich diversity of indigenous communities, many of whom have preserved distinct cultural traditions and ecological knowledge systems for centuries. Among these communities, the Muthuvan tribe inhabiting the hill ranges of the Western Ghats represents a unique example of indigenous adaptation to mountainous environments. The present study examines the socio-cultural life, livelihood practices, and gender roles within the Muthuvan tribal community residing in the Kurangani Hills of Tamil Nadu. The research draws upon field observations, oral narratives, and secondary literature related to tribal societies in South India. The findings indicate that the Muthuvan community maintains a close ecological relationship with forest resources and hill agriculture. Their social organization reflects strong kinship bonds, collective decision-making, and traditional leadership structures. Women play a crucial role in economic production, household management, and cultural transmission within the community. However, recent influences of modernization, market forces, and state-led development policies have gradually transformed aspects of their traditional lifestyle. This study highlights the importance of preserving indigenous knowledge while ensuring inclusive development through policy frameworks such as the Panchayats (Extension to Scheduled Areas) Act and international commitments related to indigenous rights and sustainable development.

Keywords: Tribal Communities, Muthuvan Tribe, Indigenous Culture, Kurangani Hills, Gender Roles, Sustainable Development

 Introduction

            India is home to a wide range of indigenous communities whose cultural traditions and livelihood systems have evolved in close interaction with their natural environment. According to the Census of India (2011), the Scheduled Tribe population in India constitutes 8.6 percent of the total population, amounting to more than 104 million people distributed across different ecological regions of the country. Many of these tribal communities inhabit forested and mountainous areas where traditional subsistence practices such as shifting cultivation, forest resource collection, and small-scale agriculture continue to shape their socio-economic life. The Western Ghats region of South India represents one of the most important ecological zones where several tribal communities continue to maintain traditional livelihood systems closely associated with forest ecosystems. These communities possess distinctive cultural traditions, settlement patterns, and indigenous knowledge that have been transmitted across generations. Among them, the Muthuvan Tribe inhabiting the hill regions of Tamil Nadu and Kerala occupies a unique position due to its strong cultural identity and ecological adaptation to mountainous environments. Early ethnographic studies conducted by scholars such as Edgar Thurston and Christoph von Furer-Haimendorf provided detailed descriptions of the social organization, customs, and cultural traditions of tribal communities in South India. Their works highlighted the diversity of tribal societies and emphasized the importance of understanding indigenous institutions within their ecological and historical contexts. Subsequent contributions by Indian scholars further explored issues such as tribal economy, social change, and the relationship between tribal communities and mainstream society. Within this broader framework, the present study focuses on the socio-cultural life and livelihood practices of the Muthuvan tribal community residing in the Kurangani Hills of Tamil Nadu. By examining their settlement patterns, economic activities, gender roles, and cultural traditions, the study seeks to understand how indigenous communities maintain their traditional identity while simultaneously responding to the pressures of modernization and development.

Review of Literature

            The academic study of tribal communities in India has developed through significant contributions from anthropologists, sociologists, and historians who have attempted to document the diverse cultural traditions and social institutions of indigenous groups. Early ethnographic studies provided detailed descriptions of tribal customs, rituals, kinship patterns, and social organization. One of the pioneering works in this field is that of Edgar Thurston, whose classic ethnographic study Castes and Tribes of Southern India remains an important reference for understanding the cultural characteristics and social organization of many communities in South India. Similarly, Christoph von Furer-Haimendorf conducted extensive anthropological fieldwork among tribal societies and emphasized the relatively higher social status and social participation enjoyed by women in several tribal communities. Indian scholars have also made important contributions to the understanding of tribal cultures and social change. L. P. Vidyarthi highlighted the ecological relationship between tribal societies and their natural environment and developed the concept of the “sacred complex” in tribal studies. Likewise, S. C. Dube examined the processes of modernization, cultural change, and the interaction between tribal communities and mainstream society.

In recent years, several empirical studies have focused specifically on the Muthuvan tribal community of the Western Ghats. For instance, studies have analyzed the relationship between traditional socio-cultural practices and health-related behavior among the Muthuvan community, as well as indigenous knowledge systems and community responses during the COVID-19 pandemic. Furthermore, local researchers in the Theni district have provided vital contemporary insights. Scholars such as Ramya, Sivaselvi, Kausalya, and Maheswaran have collaborated to publish significant data on the tribal people of the region in their work titled Traditional Walk of the Tribes. Their documentation reveals that while there are many tribal sects in Tamil Nadu, they are heavily concentrated in areas like Andipatti, Periyakulam, Bodinayakanur, and Kadamaikundu. However, a review of the existing literature reveals that a considerable portion of the research on the Muthuvan community has largely concentrated on settlements located in Kerala, especially in the Munnar region. While these studies provide valuable ethnographic insights, comparatively limited scholarly attention has been given to the Muthuvan settlements in the Kurangani hill region of Tamil Nadu. Therefore, the present study seeks to address this research gap by examining the socio-cultural life and livelihood practices of the Muthuvan tribal community in the Kurangani Hills, thereby contributing new field-based insights to the existing body of tribal studies.

Methodology

The present study was conducted in the Kurangani hill region located near Bodinayakanur in Theni District of Tamil Nadu. Kurangani forms part of the southern ranges of the Western Ghats, a biodiversity-rich mountain system known for its ecological diversity and indigenous tribal settlements. The region is characterized by steep hill slopes, dense forest cover, and plantation-based agriculture. Several tribal communities inhabit the Western Ghats, among which the Muthuvan tribe constitutes an important indigenous group residing in the hill settlements of the Kurangani region. These settlements are generally located in relatively remote areas and maintain close interaction with forest resources and hill agriculture for their livelihood. The geographical isolation of the region has enabled the community to preserve many of its traditional socio-cultural practices and indigenous knowledge systems. The present study adopts a qualitative research design in order to explore the socio-cultural life and livelihood practices of the Muthuvan tribal community. A purposive sampling method was adopted, which allowed the researcher to select respondents who possess relevant knowledge about the community’s cultural traditions, occupational practices, and social organization. Through purposive sampling, individuals such as community elders, women, and working members of the settlement were selected for interaction and discussion. The field investigation covered selected Muthuvan tribal settlements located in the Kurangani hills. A total of 20 households were included in the study for detailed observation and interaction. Informal discussions and interviews were conducted with approximately 35 to 60 respondents, including elders, adult men, and women belonging to the community. The fieldwork for the present study was conducted between June 2024 and January 2025. Primary data were collected through direct field observation and informal interviews, while secondary data were collected from books, research articles, government reports, and institutional publications related to tribal studies. The collected data were analyzed using descriptive and interpretative methods to present a comprehensive account of the socio-cultural life of the Muthuvan tribe in the Kurangani hill region.

4. Origin and Migration

The Muthuvan tribe inhabiting the hill regions of the Western Ghats possesses a distinct cultural identity and a strong sense of historical memory preserved through oral traditions. According to community narratives and ethnographic interpretations, the ancestral homeland of the Muthuvans is believed to be the ancient Pandya region, particularly around Madurai in present-day Tamil Nadu. Oral traditions collected during field interactions indicate that their ancestors migrated from the plains to the forested hill tracts of the Western Ghats during a period of political conflict and social disturbance in the Pandya country. The etymology of the term “Muthuvan” has been interpreted in different ways. One explanation derives the word from the Tamil term “muthu,” meaning ancient or old, suggesting that the community represents an ancient lineage. Another explanation is associated with the traditional practice of carrying children and belongings on their backs during migration, which symbolically reflects the community’s historical movement from the plains to the mountainous forests. Some scholars also suggest that the earlier form of the name may have been “Muthukkar,” meaning “those who carry on their backs,” which gradually evolved into the present form “Muthuvan” in spoken usage. Following their migration, the community gradually established settlements in the forested regions of the Western Ghats, particularly in areas that now fall within the boundaries of Tamil Nadu and Kerala. Despite geographical dispersion, the Muthuvan community has continued to preserve its traditional practices, language, and cultural identity through collective memory and oral traditions.

5. Lifestyle and Settlement Pattern

The lifestyle and settlement pattern of the Muthuvan tribe reflects their close relationship with nature and their historical experience of migration and isolation. The Muthuvans mainly inhabit the hill regions of the Western Ghats, particularly the coffee hills and cardamom hills, where they establish settlements in remote mountainous areas away from mainstream society. Their settlements are usually located several kilometers away from major roads or bus routes, making them difficult for outsiders to access. This pattern of settlement is believed to have developed as a protective strategy after the community migrated to the hills. The Muthuvans live in small huts known as kudi, which are constructed using natural materials such as grass and fibre. These huts are simple structures designed for small families, usually without separate rooms, and traditionally they do not have doors, reflecting the strong sense of trust and unity within the community. The huts are not arranged in a regular pattern but are scattered across hills and valleys according to the natural terrain and the preference of the inhabitants.

Traditionally, the Muthuvans depended on forest resources such as honey, roots, and tubers for their livelihood. Over time, due to food scarcity and environmental changes, they began cultivating crops in nearby lands and practicing small-scale agriculture. At present, their livelihood includes collecting forest produce, cultivating small plots of land, and working as labourers in plantations owned by outsiders. Some lands that once belonged to the Muthuvans were gradually transferred to estate owners through monetary transactions, largely due to the community’s limited exposure to external economic systems. The social life of the Muthuvan community is traditionally based on cooperation, equality, and collective responsibility, with little distinction between rich and poor. A community leader chosen by the people manages common affairs and resolves disputes within the settlement. The food habits of the Muthuvans have also evolved over time; earlier they consumed roasted tubers and hunted animals, while later they cultivated crops such as millets and pulses. Today their diet includes grains like ragi, millet, and rice obtained through the public distribution system, along with vegetables and meat such as goat, chicken, and hunted animals. Their clothing style has also changed over time. Earlier they used leaves and simple cloth, whereas today men wear traditional garments such as dhotis and shirts, while women wear sarees in a distinctive style that allows them to carry children on their backs.

6. Occupation and Economy

Occupation plays a vital role in shaping the economic livelihood and social life of the Muthuvan tribe. Traditionally, the occupational practices of the Muthuvans are closely connected with the natural environment of the Western Ghats, where they have lived for generations. Their occupations are diverse and mainly include handicraft production, small-scale agriculture, plantation labour, collection of forest products such as tubers and honey, and limited trade. Living in close harmony with nature, the Muthuvans utilize forest resources to produce many items required for their daily life. They weave baskets, winnowing trays (muram), mats, and fishing nets using bamboo and mountain fibres such as eetha fibre. These handicrafts are usually produced for household use rather than for commercial sale and therefore emphasize practicality and durability rather than decoration. They also manufacture musical instruments used during rituals and festivals, such as the Urumi Kattai, made by hollowing wood and covering it with animal skin. In addition, the Muthuvans build their own huts using forest materials, demonstrating their traditional knowledge of indigenous construction techniques.

Agriculture is another important livelihood activity. The community cultivates crops such as tomato, brinjal, beans, garlic, ginger, and other vegetables, and in some areas they grow paddy using water from nearby streams for irrigation. They also cultivate grains such as millets, varagu, samai, and cholam, while a few families maintain small cardamom and coffee plantations. Forest resources continue to play a crucial role in their subsistence economy. Tubers collected from the forest serve as an important food source for several months of the year, while women regularly collect firewood for domestic use. Due to historical developments such as forest reservation policies and the expansion of plantation agriculture, many Muthuvans have also become wage labourers in nearby coffee and cardamom estates, where they work in activities such as harvesting, weeding, and pruning. Honey collection remains one of their traditional skills, involving the use of smoke and ropes made from forest creepers to gather honey from cliffs and trees. While most handicrafts are not produced for sale, honey and certain agricultural products such as garlic, ginger, coffee, and cardamom may be sold in nearby markets. Hunting, which was once an important activity among Muthuvan men for protection and food, has significantly declined due to wildlife protection laws, though small animals may still occasionally be trapped for consumption.

7. Rituals, Religious Beliefs, and Festivals

The ritual and religious life of the Muthuvan tribe reflects their simple social organization, strong communal values, and deep connection with nature. Life-cycle ceremonies such as childbirth, puberty, marriage, and death are performed in modest ways within the settlement. Childbirth usually takes place in a separate hut with the assistance of women from the community, and the mother and child remain in seclusion for about thirty days before a small ritual meal is organised by the maternal uncle. Children are named after deities and ear piercing is performed in early childhood. When a girl attains puberty, she is kept in temporary seclusion for a few days before being ceremonially brought back to the settlement. Marriage among the Muthuvans is generally based on mutual consent rather than arranged by parents, and symbolic gifts such as bangles or sarees represent marital union. Widow remarriage is permitted, and the community largely follows a monogamous system. In earlier times, unmarried youth stayed in separate dormitories that helped maintain social discipline and communal interaction. Funeral practices are also simple; the deceased are buried, and ritual meals are conducted on the second and thirtieth days after death.

Religious beliefs occupy an important place in Muthuvan society. The community worships both major Hindu deities and local guardian spirits, with Murugan regarded as the principal deity. Other deities such as Veera Sankara Rayaru, Mupporulu, Tharan Thambiran, Meenakshi Amman, Bhadrakali, and Mariamman are also venerated. Worship is usually conducted in small temples or temporary shrines within the settlement where pictures of deities are placed instead of idols. Festivals form an important part of their cultural life, and among them Thai Pongal is the most significant celebration, involving collective cooking, ritual offerings, music, dance, and communal feasting. Other festivals such as Karthigai Deepam and Chithirai New Year are observed in simpler forms. Ancestor worship and nature worship, particularly prayers for rain and offerings to the Sun, remain integral to their belief system. In recent times, contact with neighbouring towns and participation in external festivals have introduced certain changes, yet the Muthuvan community continues to preserve its traditional rituals, religious beliefs, and collective cultural identity.

8. Oral Traditions and Folk Elements

The oral traditions of the Muthuvan tribe constitute an important part of their cultural heritage and are transmitted from generation to generation through songs, stories, beliefs, and traditional knowledge. Folk expressions among the community include lullabies, ritual songs, love songs, friendship songs, and songs associated with elopement and courtship. These songs reflect various aspects of social life, including affection between lovers, family relationships, and emotional experiences similar to themes found in classical Tamil literature. Lullabies are sung by mothers to soothe children, while ritual songs are performed during ceremonies such as puberty rites. Love songs are sung by men and women to express mutual affection, and some songs also describe the longing and emotional bonds between lovers. In addition to songs, storytelling forms another element of their oral tradition, with simple narratives often told to entertain children. Traditional knowledge of medicine is also preserved through oral transmission, and the community commonly treats illnesses using herbal remedies, roots, and leaves collected from the forest. Various beliefs and magical practices remain part of their worldview, including rituals to ward off evil spirits, protect against wild animals, and interpret omens. The Muthuvans also traditionally calculated time based on lunar phases and agricultural cycles. Although modern influences such as hospitals, calendars, and external cultural contacts have introduced certain changes, many of these oral traditions and folk practices continue to be preserved, reflecting the community’s close relationship with nature and its enduring cultural identity.

9. Contemporary Challenges and Discussion

Although the Muthuvan community has preserved many aspects of its traditional socio-cultural system, it currently faces several challenges associated with socio-economic change and environmental pressures. One of the major challenges is the gradual transformation of traditional livelihood systems due to restrictions on forest access, environmental regulations, and the expansion of tourism and development activities in the Western Ghats region. Educational opportunities and interaction with mainstream society have created new aspirations among younger generations. While these developments provide opportunities for socio-economic mobility, they also contribute to cultural transformation and, in some cases, the weakening of traditional institutions. The shift from traditional occupations to wage labour and other forms of employment has also altered patterns of community organization and economic cooperation.

During the field investigation, it was observed that the community faces specific logistical and safety hurdles. The lack of indoor sanitation facilities creates a high risk of wildlife conflict during the night, necessitating the implementation of bio-toilets for community safety. Furthermore, children who attend residential schools often face difficulties returning home during holidays; arranging transport like Forest Department Jeeps and maintaining accessible paths are crucial for educational retention. The aspiration of the youth is exemplified by individuals such as Sridevi, who is pursuing higher education and represents the potential for the tribe to participate in administrative governance, such as the IAS. Language preservation represents another significant challenge. As younger members increasingly engage with formal education and urban environments, the transmission of indigenous language and oral traditions within the household becomes more limited. Consequently, community-based initiatives aimed at documenting and promoting traditional knowledge have become increasingly important.

10. Conclusion

The findings of the present study reveal that the socio-cultural life of the Muthuvan community in the Kurangani hills reflects a close relationship between environment, tradition, and community organization. Historical narratives regarding the origin and migration of the Muthuvans indicate that their settlement in the hill regions was closely associated with the search for security, autonomy, and access to forest resources. Over time, the community developed a distinctive cultural system characterized by collective living patterns, strong kinship relations, and a deep dependence on forest-based livelihoods. Traditional institutions such as kinship networks, ritual practices, and oral traditions continue to play a vital role in maintaining social cohesion and cultural identity within the community. At the same time, the study reveals that contemporary socio-economic changes, educational mobility, and increased interaction with mainstream society have introduced new challenges for the preservation of indigenous culture. Policy frameworks and development programmes should adopt a culturally sensitive approach that respects the knowledge systems, traditions, and rights of indigenous communities. Sustainable development strategies must therefore integrate traditional ecological knowledge with modern development initiatives in order to ensure both socio-economic progress and cultural preservation for tribal communities in the Western Ghats.

References

  • Dwarakanth, G. (1999). Socio-cultural history of our Indian caste. Mittal Publication.
  • Francis, W. (1906). Madras District Gazetteers. Government Publication.
  • Gupta, L. P. (2004). Administration for educational development of tribes. Classical Publication.
  • Jagadisa Ayyar, P. V. (1978). South Indian customs. Ashish Publishing House.
  • KIRTADS. (2019). An ethnography of housing of Muthuvan community in Idukki district of Kerala: Prospects and policy. Prepared by M. Narayan & S. Sivadasan. Directorate of Kerala Institute for Research Training and Development Studies of Scheduled Castes and Scheduled Tribes.
  • Mahapatra, M. D. (2001). Tribal religion and rituals. Dominant Publication.
  • Manjusha, K. A. (2017). Lights and shadows of tribal development in Kerala: A study on the Muthuvan tribe of Edamalakkudy tribal settlement in Idukki district. Artha-Journal of Social Sciences, 16(2), 75-85. https://doi.org/10.12724/ajss.41.5
  • Mishra, K. K. (1996). Tribal elites and social transformation. Inter-India Publications.
  • Mishra, R. N. (2002). Tribal life and habitat. Ritu Publication.
  • Nelson, J. H. (1989). The Madura country: A manual. Asian Educational Services.
  • Pradeep Kumar, K. S. (2018). The trajectory of tribal development practice: The case of Muthuvan community in Kerala. International Journal of Research and Analytical Reviews (IJRAR), 5(3), 269-275.
  • Ramasamy, A. (1972). Gazetteers of India, Tamil Nadu State: Ramanathapuram District. Government of Tamil Nadu.
  • Santhipriya, S. (2019). Livelihood pattern of Muthuvan tribe in Kuttampuzha forest, Western Ghats [Unpublished research paper]. School of Gandhian Thought and Development Studies, M.G. University.
  • Singh, K. S. (1998). India’s communities (National Series Volume VI). Oxford University Press.
  • Somalay. (1980). Madurai maavattam. K.G.K.G. Publication.
  • Thurston, E. (1998). Castes and tribes of Southern India (Vol. III). Government Press.
  • Vikatan. (2025, August 9). World Tribal Day: “Life of tribes displaced from forests” – What does the research report say? Ananda Vikatan.
Daily writing prompt
What strategies do you use to cope with negative feelings?
View all responses

Burning the Five Vices

The festival of Dussehra celebrates the end of evil, followed by Diwali the festival of lights.

What is that evil if we have to name it?

Our thoughts and habits? Or some people’s thoughts and some people’s habits? Or is it restricted to some country and arises occassionally?

Majority minds today are burning in the flames of lust, anger or greed.

Five vices of man and five vices of woman symbolize the ten heads of Raavana.

Have these vices really disappeared as we are celebrating Dussehra?

The celebration of life will begin only when each one on the planet becomes an embodiment of virtues and a divine personality.

Why coke studio is so popular?

Coke Studio Comes To India | Forbes India

The concept of Coke Studio begun in Brazil in 2007 with a one-time promotional project called ‘Coca Cola Zero Studio’. This was organized by the company Coca Cola and it was accompanied with the launch of a new music phone by Nokia.  A year later, this format was adopted in Pakistan as ‘Coke Studio’, a live music television reality show which showcased live versions of songs performed by artists of various music genres. Highlighting fusion music as its USP, Coke Studio became one of the most successful television programmes in Pakistan. The credit for this is often given to the show’s producer, Rohail Hyatt. This concept was then adopted in India, the Middle East and later, in Africa.  In India, Coke Studio@MTV, a collaboration of Coca Cola India and MTV India started in 2011. Leslie Lewis was the producer of the first season. While Coke Studio Pakistan has completed 12 seasons, Coke Studio@MTV has done 4 seasons until now.

The cultural music of India not only includes the two main traditions of Indian classical music called Hindustani and Karnatic classical but also involves the huge diversity of folk music. Various modifications of Hindustani classical music called the semi-classical consists of forms like thumri, dadra, qawwali, ghazal, bhajan, tappa, hori and so on.  The classical music of Pakistan is also based on the Hindustani classical music which has patronized by various empires that historically ruled the south asian region. It’s semi classical forms include ghazal, qawwali etc. Religious music like hamd, naat and nasheeds as well as its folk music are extremely popular throughout the nation.

India and Pakistan are countries that are blessed with highly diverse forms of music as well as musical instruments. Coke Studio not only takes up traditional music genres but it also incorporates several local musical instruments in each of their sessions. Fusion of different musical forms, instruments, lyrics and styles is what defines the essence of the show. This show provides a stage to both the mainstream popular singers and also to the folk or ghazal singers with no power hierarchy. This has brought the ‘not so popular’, marginalized and even unconventional music forms in a studio setting and fused it with the much successful and popular music types. It provides visibility, success and exposure to the local artists that perform in it. A survey conducted on people of age 17-30 years found that a majority of them thought that Coke Studio not only promotes culture but also, believed that it has opened a platform for folk/regional music.

One Must Know About THESE Indian Cities Why Are they Famous For?

1. Lucknow

Lucknow is extremely popular for Chikan and Zaroori. Both of these are two kinds of stylish and delicate Indian embroideries. The export of these rich materials, forms a significant part of the revenue to the city. There is a huge demand of both these handcrafted embroideries, not only in India but in overseas markets as well.

2. Agra

If there is anything that comes close to the popularity of Taj Mahal from Agra, it is the delicious and popular Agra ka Petra. It is popular Indian sweet from the state. It is translucent looking, soft, chewy and candy – like, eaten dry or dipped in sugar syrup.

3. Firozabad

Firozabad located in Uttar Pradesh is mainly an industrial town located nearly 200 km away from New Delhi. This city is popularly known for its glass industry producing glass bangles or famed bangles. This city has been producing glass bangles for more than 200 years where workers are still melting glass in traditional furnace.

4. Nagpur

The city of Nagpur is mainly known for its juicy oranges and this is the reason why it is called as the Orange City. It is a major trade center of oranges cultivated in large part of the region.

5. Kashmir

Apple is probably the most ancient fruit primarily grown in Asia. But if one wants to eat the most delicious apples of wide variety then one must visit Kashmir. There are mainly 7 types of Apples grown on a commercial scale which are : Ambri Kashmir, American Tree, Red Delicious, Maharaji Apple, Hazaratbali Apple, Golden delicious apple.

6. Varanasi

A Banarsi silk Saree is a must have in every Indian women’s wardrobe. These Sarees are handwoven in Varanasi, UP. These Sarees have a blend of marvellous colours and their sheen and texture make them irresistible and are simply pieces of art.

7. Surat

Strategy is known as City of Diamonds. Today, India gives shine to 75% of rough diamonds sold globally, with Surat being the Capital of trade. Over 90% of the world’s diamond pieces are cut in Surat, contributing to about 80% of the Indian annual diamond export.

8. Kannauj

Kannauj famous for distilling of scents is known as India’s perfume capital and is famous for its traditional Kannauj Perfume, a government protected entity. Kannauj itself has more than 200 perfume distilleries and is a market center for tobacco, ittar and rose water.

9. Darjeeling

Darjeeling is famous for its tea plantations the world over. With many gardens producing the famous Darjeeling tea, this is the place to enjoy guided tours amid verdant tea estates and enjoy tea tasting sessions like a true connoisseur very good for photography with local dress. The smell of tea leaf makes us fresh.

So this was all about our popularity of Indian cities.

Pottery: A sustainable alternative

For the love of pottery | Delhi/NCR Activity with TogetherV

With the current environmental situations prevailing in our surroundings, it has become a duty and responsibility of each individual to use more renewable and recyclable products. It is a known fact that not all the products can be recycled, in which case, using products which have a high level of recyclability is advisable. Earthenware products are easily recycled and its recyclability rate is also extremely high. From the broken pots to old utensils, all can be recycled completely, with the help of a simple process and can be carved easily and quickly into newly desirable shapes. The recyclability rate of clay is 95 percent. This is a very high rate, highlighting that people should buy terracotta products more for preserving the environment. All the products that are made of clay possess the attribute of being highly durable and they are built with the main focus of being long-lasting. It is due to this aspect that they can tolerate a high level of wear and tear. In addition to this, the product has a high level of weather and heat resistance.

With growing concern for environment many people are replacing their steel/aluminum cookware with traditional vessels made of clay just like their ancestors. From cooking food to setting curd and storing water, their aim is to be self-sustainable and eco-friendly. Cooking in earthen pots and utensils also has additional benefits. These are:

Clay is alkaline in nature and when it interacts with the acidity in the food, it neutralizes the pH balance eventually making it healthier.

Due to its heat resistance, the food retains all the natural oils and moisture while slow-cooking, hence, extra oil need not be added.

Earthen utensils are not very expensive and cost-efficient compared to most other types of utensil.

Cooking in a clay vessel infuses the food with many important nutrients like calcium, phosphorous, iron, magnesium and Sulphur

Boiling milk, or making curd in Clay pots gives it better taste and texture than metal vessels, as told by veteran Chef Sanjeev Kapoor.

Clay being a porous material, allows heat and moisture circulate evenly through the pot during cooking, unlike with metal or stainless steel pots. This superior form of heat circulation helps in cooking vegetables and meat evenly.

Firstly, Clay cooking pots are extremely effective for slow cooking. Clay cooking vessels are porous in nature. It allows both moisture and heat to circulate easily through them. This aids in even, slow and delicate cooking.  Curry, gravy, and sautéing vegetables/meat are best done in earthenware.

Traditional water conservation techniques of India

Traditional water wisdom and systems of RajasthanNews Cusp | News Cusp
A jhalara in Rajasthan

1. Jhalaras

Jhalaras are typically rectangular-shaped stepwells that have tiered steps on three or four sides. These stepwells collect the subterranean seepage of an upstream reservoir or a lake. Jhalaras were built to ensure easy and regular supply of water for religious rites, royal ceremonies and community use. The city of Jodhpur has eight jhalaras, the oldest being the Mahamandir Jhalara that dates back to 1660 AD.

2. Talab /Bandhi

Talabs are reservoirs that store water for household consumption and drinking purposes. They may be natural, such as the pokhariyan ponds at Tikamgarh in the Bundelkhand region or man made, such as the lakes of Udaipur. A reservoir with an area less than five bighas is called a talai, a medium sized lake is called a bandhi and bigger lakes are called sagar or samand.

3. Bawari

Bawari | Hindi Water | Flickr

Bawaris are unique stepwells that were once a part of the ancient networks of water storage in the cities of Rajasthan. The little rain that the region received would be diverted to man-made tanks through canals built on the hilly outskirts of cities. The water would then percolate into the ground, raising the water table and recharging a deep and  intricate network of aquifers. To minimise water loss through evaporation, a series of layered steps were built around the reservoirs to narrow and deepen the wells.

4. Taanka

Taanka is a traditional rainwater harvesting technique indigenous to the Thar desert region of Rajasthan. A Taanka is a cylindrical paved underground pit into which rainwater from rooftops, courtyards or artificially prepared catchments flows. Once completely filled, the water stored in a taanka can last throughout the dry season and is sufficient for a family of 5-6 members. An important element of water security in these arid regions, taankas can save families from the everyday drudgery of fetching water from distant sources.

5. Ahar Pynes

Ahar Pynes are traditional floodwater harvesting systems indigenous to South Bihar. Ahars are reservoirs with embankments on three sides that are built at the end of diversion channels like pynes. Pynes are artificial rivulets led off from rivers to collect water in the ahars for irrigation in the dry months.  Paddy cultivation in this relatively low rainfall area depends mostly on ahar pynes.

6. Johads

Water Johads: A Low-Tech Alternative to Mega-Dams in India

Johads, one of the oldest systems used to conserve and recharge ground water, are small earthen check dams that capture and store rainwater. Constructed in an area with naturally high elevation on three sides, a storage pit is made by excavating the area, and excavated soil is used to create a wall on the fourth side. Sometimes, several johads are interconnected through deep channels, with a single outlet opening into a river or stream nearby. This prevents structural damage to the water pits that are also called madakas in Karnataka and pemghara in Odisha.

7. Panam Keni

The Kuruma tribe (a native tribe of Wayanad) uses a special type of well, called the panam keni, to store water. Wooden cylinders are made by soaking the stems of toddy palms in water for a long time so that the core rots away until only the hard outer layer remains. These cylinders, four feet in diameter as well as depth, are then immersed in groundwater springs located in fields and forests. This is the secret behind how these wells have abundant water even in the hottest summer months.

8. Bamboo Drip Irrigation

Bamboo Drip Irrigation

Bamboo Drip irrigation System is an ingenious system of efficient water management that has been practised for over two centuries in northeast India. The tribal farmers of the region have developed a system for irrigation in which water from perennial springs is diverted to the terrace fields using varying sizes and shapes of bamboo pipes. Best suited for crops requiring less water, the system ensures that small drops of water are delivered directly to the roots of the plants. This ancient system is used by the farmers of Khasi and Jaintia hills to drip-irrigate their black pepper cultivation.

9. Eri

The Eri (tank) system of Tamil Nadu is one of the oldest water management systems in India. Still widely used in the state, eris act as flood-control systems, prevent soil erosion and wastage of runoff during periods of heavy rainfall, and also recharge the groundwater. Eris can either be a system eri, which is fed by channels that divert river water, or a non-system eri, that is fed solely by rain. The tanks are interconnected in order to enable access to the farthest village and to balance the water level in case of excess supply. The eri system enables the complete use of  river water for irrigation and without them, paddy cultivation would have been impossible in Tamil Nadu.

Pat System

The Pat system, in which the peculiarities of the terrain are used to divert water from hill streams into irrigation channels, was developed in the Bhitada village in Jhabua district of Madhya Pradesh. Diversion bunds are made across a stream near the village by piling up stones and then lining them with teak leaves and mud to make them leak-proof. The Pat channel then passes through deep ditches and stone aqueducts that are skilfully cut info stone cliffs to create an irrigation system that the villagers use in turn.

Showing off is the new normal

Being pretentious is the new trend that is all set on the fire, here, there, everywhere, the person is prejudiced on the basis of the jewels they own, kind of clothes they put on and they way they carry themselves on grounds of personality. People are just filling up every form of personality development classes, all they want to grab is a perfect personality trait and flawlessly showcase their talents off and on. The new trend on the social media, 5 ways to do this, 10 ways to do that, all just goes in vain when someone else cannot have the huge bundle of clothes and accessories that are unanimously flaunted in a single video. Knowing or unknowing the matter how hard the people will crave to get a little bit of everything that are being showed to them.

Peeps are seen at personality development classes, who were earlier hidden somewhere behind the sheets; they want to talk fluently, they want to walk in a poised manner, make the most of their bodies. Whether men or women every body could be seen at at the gym, dripping their sweat off, to look lean and lusty. Unaware of the fact that, though this could turn them into a lean figure outwardly, but a messed up body type inwardly. Pushing up themselves more to buy each and every stuff that looks hot and tempting to them, and is #ontrending. Since, “showing off” has become the new normal, it is now a days normal to see an eleven years to sixty years old person to wear kind of same outfits, eleven years old – shirt and shorts, sixty years old – shirts and shorts or sometimes pajamas on.

But, probably the real problem lies with the people going mad after every trend, every style, every single styling tip that goes abruptly stripped down on various social media platforms. Tendency is to grasp attention and approbation from every individual, making them feel inferior. The race to be at the top – as we see in various contests on television – made people blind to eye, not physically, but from within, and they pull on their socks to become the best. Ultimately it could not be their own fault, the trend settlers or the trend makers would not and never know how much they go crazy to follow up every fashion. And forget about their pockets and as a result becomes the prey of every fashion that goes on fire.

Quwwat Ul Islam mosque – place that reveals a great dynasty

Situated at the center of the Qutub Minar complex in the city of Mehrauli,the Quwwat Ul Islam Mosque is the first ever mosque made in India, during the sultanate period. Today, stand by only it’s walls which represents extravagant yet very minute architecture of the Slave dynasty. It’s marvelous architecture and design makes it an attraction point of the Qutub complex, against which stands the Mehrauli iron pillar. And is added up as UNESCO‘s World Heritage Site. The history of this site is both so interesting and large that makes a huge amount of visitors to pay a visit to this place every year.

The history –

It was in the year 1193 AD, when Qutub ud – din Aibak, founder of The Slave dynasty conquered the Quila Rai Pithora of the Chauhans and was eager to leave the imprints of his religion to the new territory. He commissioned the mosque using the ruins of 27 Hindu and Jaina temples. And was built over the site of a large temple located at the center of the citadel.
Quwwat ul Islam mosque, also known as Jami masjid or the Friday mosque  then came to be used for performing the adhan and became one of the best architectures of the sultanate period, that also made a benchmark for the coming sultans to think upon.

Architecture and design –

Archaeological Survey of India states that the mosque was raised over the remains of a temple, and in additio, it was also constructed from materials taken from other demolished temples. Historical records compiled by a Muslim historian Maulana Hakim Saiyid Abdul Hai corroborate to the use of iconoclasm by Qutub ud din Aibak, which was common during his reign.
The mosque was further extended by Sultan Iltutamish (1296), who gave a more complexity to its design.
The iron pillar of Mehrauli, located on the stone pavement in front of it adds to its beauty and history.
The complexity of its design and architecture is what intrigues most of the visitors paying visit to the place. The central arch of the mosque is ogee in shape and the screen is sculpted with religious texts and floral patterns. One of the historians believe that it was not constructed on scientific approach, but in Corbel style as indicated by the variations in the patterns of the arches. The front wall that we see standing still today came to be known as the Western Wall. Though it was a magnificent monument, built with an entrance to the courtyard, and grey colonnades made of greystone.

Quwwat Ul Islam mosque today –

It is a great example of Muslim architecture and establishes a prominent role of the sultans in portraying their power and rule over the city of Delhi. But today it stands in ruins with only it’s front wall remaining with indigenous corbelled arches, floral morifs and geometric patterns, along with other Islamic structures. As per the government data reviewed by ET, Qutub minar complex is the second most visited monument in the country in 2018-19. It is estimated that 2.9 million people visited the place in 2018-19.It’s really a place worth appreciating, and attracts the visitors due to its everlasting beauty. The place is a true example of establishment of the power of Slave dynasty in Delhi and India.

The Millenial’s culture

Lingo is the new cool

Here,there,everywhere on the internet we find the new blood putting forward their ideas in an open manner, without being judged on the grounds of their maturity level or their age. The number of people using the social media handles is getting larger and larger every day and especially when it comes to the new age teens; they tend to post stories, posts and blogs on these platforms very blatantly. But that’s not enough- very one seeks out an easy mechanism to speak up their field of vision- the youngsters of our country or any country, do not lag behind in using “the lingos.” Yes, it sounds so awkward, instead of using a full fleshed word they go on to use abbreviations of these, but it is the only gospel truth. And why not? Living in an era as this, when pretending to be cool on social media platforms is the only way to survive the world, every individual strive to be the most influential one and is the root cause of rise of a problem which is huge, as huge as a mountain.

We all have gone to school, everybody have experienced that how preserving our teachers were, they made us grasp and master each and every spelling carefully. But, once the stories of their hard work is washed off from our minds, it’s gone then, never even unknowingly they struck in our minds. But unfortunately, this was not the day we digested so much of spellings and got beaten from our teachers when-

Perfect has been replaced with “perf”; though has become ” Tho”; through has been changed into “thru”; an enthusiastic yes has become ” Yaas”; they use words like “bruh” to signify a serious issue; “dead” is unapologetically used when someone is euphorically happy; family is replaced for “fam”, and so on and so forth.

All things considered it is a serious issue hanging out on the flanks of people’s eyesight, since at the end of the day, it is the Millenials who build up the social media and it is them on who’s shoulder the way to get a fresh breed of intellectuals is stationed.

Though the trend is going through all over the social media and these young buds are following it anyway, it has drastically changed the way they speak, they write and also the way they handle with their studies and stuff like that.

It sounds fun to use such lingos as these and that the planet has become flooded with such abbreviations but there are times when we go much out of our ways and start using them in our day to day routines, even with our parents who fails to understand what we want to convey and become “old, fogey and obstinate” Despite knowing the fact that “old never gets odd“

Evaluation of Indian Architecture

Art, design,  creativity, innovation, Music, dance, culture, and heritage is the Identity of INDIA. When we look back at our history of architecture we can understand why It’s Our pride. British, Dutch, Portuguese, Mughal, French foreign forces came to India and Buddhism, Jainism and other religions came here and spread their culture. That’s why Indian architecture is the fusion of a different kind of architectural style and tradition.

The History of India begins with the birth of the Indus Valley Civilization,(2600 BCE – 1900 BCE) The Indus Valley Civilization covered a large area around the Indus River basin and beyond in late Bronze Age India. The civic and town planning and engineering aspects of these are remarkable, There are granaries, drains, water-courses and tanks, but neither palaces nor temples have been identified, though cities have a central raised and fortified “citadel”. Around the 2000 year ago India had Smart cities Like Harappa, Lothal, Mohenjo-Daro

Indus Valley Civilisation source of the pictures GOOGLE

After the Indus Valley Civilization, there are few traces of Indian architecture, which probably mostly used wood, or brick which has been recycled,

Probably around 400 BCE Indian rock-cut architecture, mostly Buddhist, and there are also a number of Buddhist images that give very useful information.

A STUPA FROM AJANTA CAVE

Buddhist construction of monastic buildings apparently begins before the death of Buddha.

The Great Stupa at Sanchi is one of the oldest stone structures in India, and an important monument of Indian Architecture. It was originally commissioned by the emperor Ashoka in the 3rd century BCE. Its nucleus was a simple hemispherical brick structure built over the relics of the Buddha


Sanchi Stupa is a Buddhist complex, famous for its Great Stupa, on a hilltop at Sanchi Town in Raisen District of the State of Madhya Pradesh,

Temple Architecture was a gradual evolution starting from the rock cut- cave temples to monolithic rathas which finally culminated in structural temples

  • 1
  • 2
1.The current structure of the Mahabodhi Temple dates to the Gupta era, 5th century CE. Marking the location where the Buddha is said to have attained enlightenment. 2.The Hindu Tigawa Temple, early 5th century.

The middle period saw great developments in the field of architecture. With the coming of Muslims to India, many new features came to be introduced in buildings. The development of the Muslim Style of Architecture of this period can be called the Indo-Islamic Architecture or the Indian Architecture influenced by Islamic Art. The Indo-Islamic style was neither strictly Islamic nor strictly Hindu, One of the best architectural traditional style

The Taj Mahal,  one of the universally admired masterpieces of the world’s heritage.

With colonization, a new chapter in Indian architecture began. The Dutch, Portuguese and the French made their presence felt through their buildings but it was the English who had a lasting impact on Colonial architecture.

The Victoria Memorial is a large marble building in Kolkata, West Bengal, India, which was built between 1906 and 1921

Now we are living in the 21st-century style, traditional, plan structure changed, modified but these architectures are immortal and inspiring generation after generation.

Eco-Friendly Architectural plan

From Indus Valley to eco-friendly plan creativity, hard work, ideas, style tradition makes our country beautiful.