SUMMARY

The history of entry and availability of formal means of communication is not

very old among tribes belonging to central India. In the earlier days, tribal villages were
by and large self-sufficient. They used to meet daily needs and requirements at the local
level. The nature of interaction between and among them was face-to-face and informal.
Only in certain cases tribals used to interact formally. But gradually due to acculturation
the intensity and degree of their interaction with outside world increased. Subsequently,
the nature and type of outside intervention became complex and formal, which eventually
affected nature and method of communication. Subsequently, more formal means of
communication, although in a small number, increased in tribal areas. Perhaps radio was
first among all the means of communication, which entered in the tribal world of central
India. Newspaper also gradually entered but even today, its number is very limited
because of multiple interconnected reasons.
But after 1991, the situation changed drastically. Globalization entered in the
tribal areas in different forms. Availability of minerals and other raw materials
encouraged multi-national cooperations and investors to promote infrastructure
development in these areas, which subsequently contributed to construction of metal
roads, expansion of electricity etc., which subsequently facilitated establishment of mega
development projects. As a result of such intervention including expansion of Panchayati
Raj Institution, popularization of Self Help Groups, establishment of Modern NGOs and
introduction of host of new Development Projects, interaction between Outer World and
tribal villages substantially increased. There are number of consequences of these
developments. One among these is the popularization of telephone, mobile phone,
television, radio, DISH TV etc. in these areas. Earlier studies on these issues reveal that
over the time number of all these instruments of communication have increased
irrespective of ethnic profile and physical locations of tribal villages.
Based on the above facts the study attempted to comprehend some of pertinent
research questions i.e. To what extent the different types of media have reached to the
doorstep of tribals, Why is it so that some people have availability of different types of
media and others do not have? To what extent tribals having media facilities are using it?

1
For what purpose media technology is used by tribals in their day-to-day life? and How
and to what extent media has impacted their overall socio-economic and recreational life?
In considering these purposes in mind, the study was conducted in tribal villages
of fifth scheduled areas of Betul district in Madhya Pradesh. Needless to mention that the
study is divided into 9 chapters. The first chapter constructs a conceptual framework for
the study beginning with an introductory coverage of the different aspects of media and
tribal interface. The second chapter of the study is consisted of earlier studies of media
technology especially covering the review of literatures on socio-economic impacts of
radio, television and mobile phone. Total 21 earlier studies have considered for
understanding the different aspects of above media instruments. The third chapter lines
up with objectives, hypotheses and different methods for the justification of the study
universe, adopted sampling methods and tools of data collection. The fourth chapter deals
with the respondents profile, which are divided on birth and worth based of the
respondents socio-economic status. The fifth chapter analyses the different sides of
availability of radio status, its usability and impact on tribal socio-economic life. The
sixth chapter deals with the availability, usability and impact of television among tribes.
While the seventh chapter analyses the impact of mobile phone on tribal life. The eighth
chapter comprehensively considers the five case studies on different media instruments
i.e. radio, television and mobile phone based on the socio-economic life of Gond and
Korku tribes. The ninth chapter analyses the major findings and suggestions of the study.
Needless to mention that these media instruments are relatively new in tribal
villages, therefore it is pertinent to understand nature and dynamics of interface between
tribes and these modern means of communication. Hence, the major findings including
the objectives of the study are as follows.
Objectives

The specific objectives of the study are as under:

1. To underline the extent the availability of facilities of media technologies among
Gond and Korku tribes (Newspaper, Radio, Transistor, T.V, dish TV, cellular
phone, telephone, etc);
2. To know the extent and magnitude of the use of different programmes covered by
these communication technologies;
3. To find out the extent and purpose of use of cellular/ telephone;

2
4. To map the impact of all these instruments on tribals socio-economic, political
and cultural life; and
5. To suggest needful changes in the content, functioning and patterns of
use/ongoing programmes of media, which can be fruitful and functional in the
wider economic, social, educational and health needs/concerns of tribal masses.
Hypotheses
1. As the level of income, education and frequency of outmigration, visit to
weekly/regular market increases, possibility of availability and use of media
technology also increases;
2. Irrespective of economic status of household, educational status of head of
household, availability of space in the house and number of family members, the
extent and magnitude of use of media technology increases;
3. As the frequency of seasonal outmigration, level of income, level of interaction
with non-tribal and level of occupational mobility from farm and forest work to
non-farm and non-forest work increases, use of cellular/telephone also increases;
and
4. Irrespective of the social and economic status of tribes, media technology has
impacted on different aspects of life which on the one-hand improves physical
quality of life, increases social status, but at the same time also enforces consumer
culture.
Methods
This study was conducted in five tribal villages named Pathai, Nishana,
Bhagtandhana, Chapda-Ryt and Chapada-Mal of Shapur Block of Betul District in
Madhya Pradesh. The development Block where these villages are located have a large
presence of the Gond and Korku tribes. Of the 558 households in the villages studied,
total 527 HHs, are tribes in which 406 are Gonds and 121 are Korkus. Of 527 HHs, 269
respondents were selected for the study. It means, the study is primarily based on
interviews of 269 tribal households where every media holders were selected as main
respondents of the study. Semi-structured interview schedule, observation, group
discussion, case study, daily-diary and meeting reports with stakeholders were also used.
Information were also obtained from secondary sources available at different levels such
as Panchayat, earlier reports of Rajiv Gandhi Chair and so on.
Findings

3
 So far as the five villages studied are concerned, of 558 habitants 527 (90.40%)
are the tribes. Bhagtandhana is completely a tribal inhabited village where both Gond and
Kokru tribes reside adjacently. Only the Gonds live in Pathai and Nishana villages
whereas most of the Korkus are inhabited in Chapda-Ryt, and Chapda-Mal villages.
Large number of (16 HHs) non-tribals reside in Pathai than that the four remaining
villages. The sex ratio of Gond and Korku of the villages studied has declined by 5 per
cent from census 2001. The size of a family of both tribes has become smaller by 15
percent in all villages, which indicates that a family size is reduced one in every
household of the villages studied. Now both nuclear and joint-family are observed in
villages. The mean age at marriage is 16 to 25 years for both sexes. The near absence of
child-marriage was reported in the villages studied. There is no relationship between age
at marriage and normal levels of education of bride and bridegroom. Five inter-sub-clan
marriages were reported among Gond, which was performed by Gond youth in contrary
to their marriage customs. Now non-tribal dowry practices have observed among the
Gond and Korku regardless of past Badhu-mulya (Bride price). Tribals at a large reside in
Kaccha house. Villagers are engaged only in the primary sector work such as agriculture,
wage work or both for their livelihood. Significant lands are under non-irrigated category.
Landlessness has increased during past 10-15 years. Consequently, wage worker and out-
migration have increased among the tribes. Secondary sector has only been adopted by 4
per cent of respondents. Most of the households are from below poverty line in these
villages, however, around 95 per cent of tribes are earning above Rs. 11000/- annually.
Level of literacy rate and education has increased during a decade, which has reached at
51 per cent. Presently, about 10 per cent of tribal students have enrolled in the high
schools and colleges. Pathai has one sub-health centre whereas other villages have lacked
from the health facility. Villagers have both traditional and modern means of
entertainment. However, modern means of entertainment and communication medium
such as radio, television, mobile phone have increased during a last decade. Total 548
media assets have been owned by all the tribal respondents of the five villages studied in
which 51 per cent of tribes have owned any of above media assets.
It is clear from the above facts that the declining sex ratio, the intervention of
groom price, health management, means of entertainment, exploration of different

4
sources for occupation etc. have changed the tribal socioeconomic life. The road and
transport communication, technological interventions, non-tribal influences, media
adoptions are the significant factors for the above consequences. The central attention of
the study was to examine the impact of media technology on the socioeconomic life of
tribes in which the findings of three media assets such as radio, television and mobile
phone are underlined subsequently.
Radio
Radio is responsible for mediating information, education and entertainment. The
intervention of the community radio and commercial radio sectors have increased during
a decade. But the villages studied do not have facility of the community radio. Betul AIR
FM, Bhopal AIR and few commercial radio stations are received in the villages studied.
Therefore, radio popularity has increased among tribes since 2000. About 55 households
(11%) have the facilities of radio/FM in between Gond and Korku and around 50 per cent
of non-radio holder respondents are listening to radio from different sources. There are no
significant differences of owning the radio in between Gond and Korku. Cultivators have
largely owned (29%) the radio in Gond and Korku communities where adults are the key
listeners to radio although youths are the main listener of radio from mobile FMs and
DTHs.
The purposes behind owning a radio among tribes is for agricultural information,
News, means of entertainment, listening to religious and cultural programmes and so on.
A large number of Gond respondents have purchased the radio for information purpose in
contrast to the Korku for means of entertainment. It is because of significant number of
Korkus is listening to radio from mobile phone and DTH. Programmes include Hello
Pharmais, Kisan Vani, Sakhi Saheli, Lok Geet and News, which are widely heard in
between both the tribes.
Agriculture programmes such as Kishan Vani and Krisidarshan are preferred by
one-fifth of radio respondents due to regarding information of cultivation. Entertainment
and correspondence programmes such as Hello Pharmais and Sakhi Saheli are preferred
by 16 per cent of respondents in which adolescent girls and youth have shown greater
interest due to its correspondence facility. Informative programmes such as news, Yuva
Vani and others are preferred by 14 per cent of respondents for employment and local

5
information purposes. The local Gondi dialect programme named Lok Geet is less
preferred only by 10 per cent of respondents. Because of this, the programme is
broadcasted for a short duration even after 8 PM at night. Tribals at large, especially, the
Gonds watch television at that time. So, observes of Gondi programme are less in the
villages studied. School radio programmes such as learn with fun, Gyan Vani and English
is fun etc. are preferred among children, though these programmes are less listened at
home among them. These programmes usually are listened to 1 to 3 hours,
predominately. Whereas adults give more time than other radio listeners do. Besides, a
large number of listeners have heard these programmes regularly.
Radio advertisements are also listened by 80 per cent of respondents in which
cosmetics/stationery, grocery, electronics and agricultural machinery/fertilizer are widely
heard among them. Products of cosmetics/stationary and electronics matters are heard by
75 per cent of radio listeners. Subsequently, use of cosmetics such as Fair & Lovely,
Face-wash, Colgate and close-up toothpaste, Shampoos, Supervasmal Kesh Kala,
Almond etc. and electronic items such as mobile phone, television, pencil battery, CFL,
fan and cooler are significantly purchased among them. These items are purchased from
Shapur market by the tribal youth. Hence, past expenditure-patterns of tribes have
changed and it has attracted them towards consumer culture.
It is clear that tribal at large have followed the information from Kisan Vani, Hello
Pharmais, Sakhi Seheli, News, Lok Geet and advertisements adequately. They have been
accessed to much information from the above programmes and used in their daily
activities. Half of the respondents have felt that these information were new for them and
these have changed their attitudes towards life, means of entertainment, religion, health
and hygiene management, education, quality of life, consumer culture, occupation and so
on.
The analysis of the availability and accessibility of radio broadcasting clearly
reflects that Gond and Korku who reside in the forest villages, have preferred the
broadcasts for entertainment, infotainment and edutainment purposes. However,
entertainment programmes are preferably heard followed by information and education
among tribes. The entertainment programmes have changed the attitudes of the tribes,
especially youth, towards non-tribals. They have favoured to the broadcasting of music,

6
story, fun and so on. As a result, lingual behaviour and lifestyle of tribes have changed. It
has also reduced their traditional means of entertainment.
The information programmes have impacted on the occupation of the tribes. The
adequate information on agriculture, forest product management, PDS and development
schemes, health and hygiene management, education etc. have increased the information
level of tribes. They have adopted such information in their socio-economic life.
Consequently, traditional behaviours of tribes have changed as the information
broadcasted on radio. Agriculture information is used in the land and it has helped
producing better crop than the past. For the protection of crops, several mechanisms have
been broadcasted on the radio such as tree plantation, use of pesticide etc. have
noticeably been applied among them. Adolescent and youth have used the health and
hygiene practices. HIV-Aids information has motivated the youths for the use of condom
and contraceptive method. Local news and information on security, poverty, schemes,
exploitation etc. have helped them to recognize the current situation of state and country.
Besides, education programmes have impacted to a lower extent in which children
enrolments in school have increased. On the other hand, adolescents, youths and student
mindsets have changed from primary occupation to secondary where out-migration has
widely increased. Religious programmes have changed the tribal attitudes to Hinduism.
Advertisements on radio have encouraged consumer culture among them in which
materialism and consumerism have distorted the tribal economic management. All the
above changes have enforced the acculturation process in which the Sanskritaztion theory
of Srinivas is observed in tribal communities.
Television/DTH/CD/DVD
Television is an audio-visual telecasting communication of several political,
cultural, information, entertainment and promotional themes. Of the total 269
respondents, 116 (43%) have owned the television sets which is twofold of the radio
owners. Availability of set-top box instruments were found among 75 (65%) of television
holders whereas 26 per cent have the CD/DVDs for entertainment purposes. Those
television holders who do not have both the above devices, are dependent on rent to
CD/DVD. Most of the television sets have been purchased since 2005. Significant TV
owners had purchased it in a range between Rs.3000/- to 5000/- whereas set-top box in

7
between Rs.500/- to 1500/-. Mostly the wageworker, businessperson and service provider
have owned both television and set-top box. The purpose behind to obtain the television
were for entertainment, religious programmes etc. It was obtained as gift and dowry
purposes among tribes also.
Cinema, serials, news/music/songs, religious and non-religious programmes have
largely been watched in between Gond and Korku tribes. The study has divided the
television viewer groups into three types such as regular, semi-regular and irregular
viewers. The study has pointed out that youth, children and women are the main viewers
of the television and these groups come under the category of regular viewer of the
programmes. Adults and older persons are the least viewer of programmes and come
under semi-regular viewers. Those viewers who irregularly watch the television and
occupationally depend on outmigration work, wage work watch television with the
neighbours and friends come under irregular viewers. Programmes such as Pratingya,
Phulba, Ramayana, Mahabharata, Shree Krishna, Cinema, Music, and News are widely
watched in between Gond and Korku. Duration of watching the television is about 1 to 3
hours daily whereas youth and women give more time than other viewers of the
television.
On yesterday, 45 per cent viewers watched the cinema followed by 40 per cent
serials and the remaining watched songs, religious programmes respectively. Cinema and
religious programmes were watched during morning hours whereas soap-opera and serial
were watched during evening time. Adolescents and youths watched such programme for
fun, time pass and amusement purposes. And adults and older persons were watched for
information purposes. Edutainment purposes least observed in between both groups. A
large number of tribal respondents urged that the television programmes helped them to
solve their entertainment purposes in which they felt television is useful for them. About
30 per cent of viewer accessed programmes for information in which religion,
agriculture, news etc. helped them to obtain different types of information. Significant
viewers inferred that cultural and religious programmes helped them to manage their
religious and traditional life. The above analysis inferred that entertainment was the
foremost reason to watch television regardless of edutainment and infotainment purposes.

8
 Based on the analysis of the different accessibility programmes on television, the
study has perceived that the television has changed the mindsets of tribes towards non-
tribal. The horizontal and vertical changes have been observed towards means of
entertainment, lifestyle, food habits, education, health and hygiene management, beliefs
on Hindu mythology, political participation, leadership skill, consumer culture and so on.
The television programmes have changed the attitude and behaviour of tribes and
attracted them towards non-tribal livings. They frequently purchase different fashionable
clothes including jeans, Sharee, skirts, Kurta etc. They prefer the non-tribal attires, which
they have watched on television. Spicy vegetable, eggs, different cereals was preferred
among them, which was least favoured in the past. Children are encouraged by parents
for higher education. Since a level of school enrolments have increased. Hindi has
become the usual language regardless of Gondi and Korku dialects. Because many
television programmes telecast on Hindi language. School education has also forced them
for such language. Modern health and hygiene management is noticeably preferred by
them. However, in some cases both traditional and modern medicinal practices have
simultaneously followed. Hence, it is clear that lifestyle of tribes has been changed from
traditional to non-tribal patterns.
Many tribal television viewers have watched the programmes for entertainment
purposes. Traditional means of entertainment such as celebration of festivals, playing
cards, worship, dance, goti-patter, kanchi etc. have lost importance today. Television is
perceived as a way of reducing tension, pass time, extending knowledge, increasing
tolerance and so on. Youth and children have taken to television as entertainment
equipment in which some of traditional means of entertainment have totally disappeared.
Religious programmes on Hindu mythology have changed the mindsets of tribes.
They have perceived Ram, Hanuman and Lord Siva as the supreme Gods. Such
programme has also influenced them to observe Hindu festival, belief, values even dowry
practice etc. in their cultural life. A level of hospitality has also increased due to these
religion programmes. Irrespective of using traditional instruments in marriage, modern
types of sound-speaker, television shows, musical programme demand has increased
among them.

9
 On the other hand, a leadership skill of youth is enhanced through television
programme. Political participation in Gram Sabha, Community sentiment, women's
involvement in SHGs and PTA, wage work, development schemes have increased among
tribes. Consumerism is another aspect, which has increased after watching of
advertisements on television. Tribal at large have preferred the commodity which they
have watched on television.
On the basis of above socioeconomic analysis which has been observed in the
study reflect the role of the village councils, priests and traditional healers, older persons,
midwives, storytellers have reduced as compared to teacher, educator, television, radio
and other communication agents. Television has largely accessed for entertainment
purpose, in which traditional means of entertainment such as folk songs, dances, dramas,
playings etc. are reduced in the villages studied. Other consequences of television such as
mental exhortation, fatigue and sleep disorder were also noticed among them. As a result,
traditional depository knowledge and tradition have reached on the position of extinction.
The advertisement and physical assets have encouraged them to become more and more
materialistic. Either for fashion or for family demands, the expenditure of tribes has
increased. Consequently, some indebtedness and bonded labour cases have been observed
in the villages studied. It has also induced for wage work and out-migration. At the same
time, mens dominance over woman have increased. In the past, the women were holding
the rights to work participation, choose life partners and so on. However, the television
has changed the mindset of tribes towards women in which serials such as Ramayan,
Mohabharrat, Phulba and Pratingya have worked as adding fuel to the fire. Some
domestic violence has also been reported in the study. Nude and objectionable themes of
programmes have worked for above violence. Besides, the protagonist roles of actors on
television have induced the tribal for such odd behaviour towards tribal women.
Mobile Phone
Mobile phone communication is a new avatar for tribal communities. At present,
about every second household of tribes has the mobile phone facility in the villages
studied. Gond tribes have owned slightly larger mobile phone than that of Korku
counterpart. However, the Kokrus of Chapda Ryt and Bhagtandhana villages have shown
a strong desire to own the mobile phone. Newcomers and youth have owned outnumber

10
of mobile phones abided by adults, children and older person respectively. Whereas
females have owned lower (20 per cent) mobile phone than male. Although this status of
tribal women is by and large equivalent to the national figure of owning status of mobile
phones among women (Census 2011). Now the wageworker status has increased in the
villages studied because of their strong desire of possession the material items. At the
same time, the ownership of mobile phone has also largely been observed among
wageworkers followed by cultivators and students. It is also clear that those tribes who
out-migrate to non-tribal areas have preferably owned the mobile phone than that of the
village dwellers. Sahpur was preferred for the best place to purchase the mobile phone
however, other areas have also considered for this purpose. It is because of that tribes are
choosing the nearest locations because of getting the help from mobile shopkeepers on
the matter of mobile phone functioning and its future discourse. Now the tribes prefer
new mobile phone handsets due to its wider availability even for its different varieties of
price range and applications. The data support that a significant number of respondents of
mobile phone holders have owned the mobile phone after 2005, which is being associated
with the impact of globalization and liberalization policy towards using of it. It is the best
example that now China brand mobile phones are largely noticed in tribal villages due its
multiple applications and low cost functions which is the result of the impact of
globalization. On the other hand, those mobile phone networks, which are available in the
villages are preferred among tribes although they have preferred it according to the
facilities of network services. Village resource persons and non-tribal have taken the
major roles to train the tribal for mobile functions. Consequently, the educated and non-
tribal persons have received special status in the villages studied. The purpose behind
owning the mobile phone is varied in between tribes however, make contact, love affairs,
wage works and its several music and other components are taken to be prominent
reasons to obtain mobile. For the fulfillment of the above purposes, they have kept
different mobile contact numbers although the contact numbers of friends and relative are
largely stored on their mobile phone. Besides, the contact numbers of Sarpanch and
officials has helped them earn money. All these contact number have also been used for
different reasons between them. Work and family issues, fixing meeting points among

11
beloved, seeking assistance, collect information, invite relatives, inquiry wage jobs have
widely been discussed on mobile phone in between Gond and Korku.
Texting messages have minimally observed among them though insignificant
beloved are using it. These different uses of mobile phone have greatly impacted the
socioeconomic life of tribes in which they feel that mobile phone is the medium of easy
and convenient contacts. It has increased their personal and social intimacy. So, the tribal
users are now balancing their works with the discussion at home and personal life.
Consequently, it has increased their level of information. It has also enhanced their
bargaining powers and capacitated them access to the benefit of development schemes.
Its use in emergency has also changed their attitudes from old to modern. Now the use of
mobile phone has moderated tribal entertainment from older patterns to technological
viewpoints. The given changes have also converted the tribal social status according to
non-tribal attributes, which has been adopted among tribes as quick as possible. On the
other hand, the tele-connection with mobile phone between tribes to non-tribes have
enhanced their wage searching capacity. Now they are in direct contact with the wage
providers and bargain for good payments. Consumer culture is also observed among
tribes in which the mobile phone has played a vital role by attracting the tribal youth.
Consequently, the earnings of the youths have increased more in consumption than
savings. The physical contact used to intensify the social communication whereby not
only the pinpointed message but also overall wellbeing was inquired and known. It has
even encouraged an idea of isolation and enforced a level of confidentiality and
professionalism, though it has slowly adopted among tribes. Besides such aspects, tribes
are still unaware of the threats and radiations of mobile phone, so it needs to be told to
them.
At the end, it can be said that the theory of Mcluhans global village is observed
among the tribes based on communication mediums. It has only been possible by the
expansion of technology. Now the technology has crossed the national boundaries and
enforced the concept of globalization. It has already reached up to tribal areas and
enforced them for materialism and consumer culture regardless of communication and
information. The outlook of tribes has perceived the technology in a positive way while
they have been careless to their cultural heritages. The tribe's attitude, behaviours,

12
lifestyle, time management, income activities, leadership quality etc. have dramatically
changed in favour of non-tribal culture. They have preferred to technological dependency
rather than to inter and intra personal and social contacts. Despite the problems of
illiteracy, insufficient knowledge and information on technological functions, the Gond
and Korkus have overtly operated the mobile phone, whatsoever, either they get any
advantage or not. The mobile phone has become a fashionable item for tribes because
non-tribal culture has entered among them. On the one side, technological possessions
have distorted the traditional patterns of tribal life where we-feelings, social unity has
loosened its identity. On the other side, the adoption of non-tribal culture has veiled the
tribalism. Since it needs to be discussed that although the tribals are at crossroads, yet
they are searching the right path, which are needed to be for future discussion for tribal
development.
On the basis of the socio-economic analysis of above medias availability and
accessibility, it can be said that different media assets have differently been used among
tribes. The study reveals that the media have accessed in both tribes after the entry of
globalization, particularly, since 2000. Mobile phones have owned to a higher extent in
comparison to televisions and radios subsequently. Other media communication such as
newspaper, telephone, magazine etc. have accessed insignificantly. Hence, the study
could not give more attention to such medium. Based on the above findings, the study
attempted to test the validity and reliability of hypotheses on the basis of logical method.
The details are as under.
A large number of adolescents and youths have accessed the media
communication in between five villages studied. Mobile phones and televisions have
been significantly obtained among them exception of radio. Radios have owned more
among adults and older persons no matter whether they are educated or illiterate. It has
reported that education is not the obstruction to own the media. Many illiterate tribals
have owned the television and mobile phone. Hence, the education status of user groups
of media is low. However, the study has also observed that the literate and those who
studied up to primary and secondary level have owned mobile phone instrument although
their status as compared to an illiterate is high. But about 50 per cent tribes are illiterate,
so undoubtedly illiterate have owned mobile phone. Hence, the study argues that

13
education could not significantly increase the possibility and availability of media
instrument among tribes.
At the same time, the income level of tribes has increased during a decade. Tribal
is motivated for different income sources in which wage work, seasonal agricultural
labour, modern pattern of cultivation are widened in villages. A large number of tribes
frequently visit for wage working to out-villages and non-tribal areas. Youth numbers are
high among the age group due to higher earnings. Besides, outmigration has also
increased among them for higher earnings. Therefore, it has not only enhanced a level of
exposure to non-tribal locations but also their income level and sources have increased.
Accordingly, the study also finds that wageworkers have largely owned the media
instruments followed by cultivators and businesspersons respectively. On the other hand,
those incomes have depended on cultivation they also frequently visit to Sahpur for
selling crops even for marketing their produces. The better road and transportation have
opened more scope for travelling for above cases. Alongside, tribal at large visit to
Shapur on local market day, which organize on Wednesday. Based on the fact, it can be
said that a visit to the local market, outmigration and income of tribes have increased. At
the same time, the earlier data of Rajiv Gandhi Chair reflect that tribes owned lower
extent of media instruments before a decade. As a result, the study argues that as the level
of income, frequency of outmigration and visit to weekly/regular market have increased,
possibility of availability and use of media technology have also increased. It is a no
matter that education has not greatly influenced the owning of the media assets although
its possibility can be considered on some grounds. Thereby, the first hypothesis of the
study is consistent, valid and reliable in consideration to the above findings.
It has already been mentioned that 97 per cent tribal households income have
increased during a decade because a level of outmigration, wage work and engagement in
development earnings works have increased. Many respondents have reported that due to
constrain of money they could not have owned the costly media instruments i.e.
television and mobile phone. They have even aware that television and mobile phone
need sufficient money to operate it, which has already been mentioned in sixth and
seventh chapters. In some cases, radio could not be owned due to the lower income status

14
of the head of the households. Therefore, it is invalid to say that irrespective of economic
status, the extent and magnitude of use of media technology have increased among tribes.
Despite the fact, a level of landlessness has increased in the same period. It is
encouraged by the reason of patriarchy in both Gond and Korku communities, which
gives the rights of succession to their sons. His sons inherit the property of deceased
person equally. It has enforced the land partition and those tribals having small size of
lands, have used such land for constructing their separate houses. Besides, the study has
reported that a large number of villagers live in Kuccha houses and many are of single
room house. Simultaneously, the study has analysed that a family size of tribal has
decreased. Joint and nuclear types of family have been noticed in the villages studied. But
these aspects have not restrained to obtain the media assets among them. A large number
of family head has an access to the media communication irrespective of availability of
space in the house and number of family members. Hence, this is valid to say that
irrespective of above such characteristics, the extent and magnitude of use of media
technology have increased.
On the other hand, the educational status of head of household is low in
comparison to their offspring. But the study has reported that education has not been an
impediment to use the television and radio. In case of mobile phone, its uses are more
among youths whereas the head of the household used the mobile phone only in the case
of receiving calls. During making a call, they have sought the help of educated persons or
of their offspring. It has even reported that those who are illiterate, they usually key out
the particular logos for mobile phones wider using. Therefore, the study argues that
without sufficient knowledge of media assets, the head of the household has used the
media. On the basis of the above analysis, it can be said that the second hypothesis of the
study is valid on most of the variables, except of course the economic status.
The study argues that the tribal economy revolves around agricultural activity,
wage work, within and outside the village through migration, marketing of firewood and
other forest related activities. Very few tribes are associated with secondary or tertiary
sector activities for their livelihood. The ongoing patterns of social change at the
grassroots level have affected both quality and the number of households and agricultural
assets in many of the tribal households. The development schemes such as MGNREGA,

15
PDS, PMGSY and SHG are also providing employment opportunity at the local level.
Tribal youth involvements in these income activities have been widely perceived in the
villages studied. The net result of the interplay of all these local and non-local sources of
income and livelihood is that it has impacted the level of interaction with non-tribal.
Hence, tribes have perceived the non-tribal doings in a significant manner. Changes in
their economic life have also influenced their technological adopting behaviour in which
for communication purpose, mobile phones are adopted among them. It can be much
clear from chapter VII. Based on the analysis and findings, the study argues that the
frequency of seasonal outmigration, level of income, level of interaction with non-tribal
and level of occupational mobility from farm and forest work to non-farm and non-forest
work has encouraged the tribes to use the cellular phone. Hence, the study argues that the
third hypothesis of the study is valid and reliable.
On the other hand, the study analyses that advertisements on radio and television
are greatly perceived among tribes. Stationary and electronic items have much influenced
the attitude and behaviour of tribes. It has also been proved by the shopkeepers at the
both village and Block levels. Villagers at large believe that in comparison to past ten
years, their economic status and inclination towards physical assets have improved due to
media communication especially through television. Radio has influenced for agricultural
assets in which trenchers, threshers, sprayers, pump sets, tractors etc. have been slowly
adopted among them. Whilst, televisions have encouraged them to adopt fan/cooler,
plastic chair, table, cycle/motorcycle, Almirah, LPG, mobile phone, cloth and so on.
However, most of these items are related to their basic day-to-day requirement yet
preferences towards traditional assets have decreased due to social prestige in comparison
to their counterparts. It means media have influenced their mindsets towards social status
that they have perceived among non-tribal. Besides, mobile phones are used among them
profoundly. Tribal youths feel it as an indicator of social status. Their preferences for
doorstep social coordination and management of income activities have also enhanced
their social interactions in which a level of expenditure on mobile phone for different
purposes have increased. Their attraction and expenditure towards social and modern
assets have reflected that tribes are slowly encouraged for consumer culture among them.
Based on the analysis it can be said the media technology has impacted on different

16
aspects of tribal life which on the one-hand have improved tribal physical quality of life,
increased social status and at the same time it has also enforced an extent of consumer
culture among them. Hence, the fourth hypothesis of the study is valid in all grounds. The
above socio-economic analysis of the different stages of media accessibility have
reflected that tribe at large is influenced for using the communication technology in a
wider aspects regardless of ignorance of media consequences.

Conclusion
At the end, the study argues that tribalism must not be mismanaged in terms of
non-tribalism in the name of development. Though tribal needs the development yet
indigenous depositary knowledge of tribals is as useful as the modern indices. But the
study finds that tribal youth are inclined eagerly due to social status and inwardness. The
realities and consequences are still unaware among them. The connotation of the word of
TRIBE is awkward among adivasis, perhaps the policy makers and many
researchers/scholars perceived it as deprived, vulnerable and excluded. But their
indigenous oral depositary knowledge, virtue of traditionality, unique behaviour are
essential for national building process in modern India. They are one of the architects of a
polytechnic civilization like Indian civilization. The non-tribal as well as scholars must
learn from tribal behaviours that economic behaviour is not the sole power to change
everything, although it needs both socio-cultural and economic empowerment. Hence, the
study recommends that with the characteristics of tribalism, the development process may
be successful, however, it needs more exploratory studies.
Many steps are required to be taken by change agents to improve physical and
social quality of life of tribal masses in a sustainable manner. It is difficult to underline
these steps and majors. However, if the following steps are taken on regular basis it can
be assumed that their status may improve in a significant manner. Some of these steps
may be as under:
Media especially television has negatively influenced the school going children.
Parents feel that reading and writing are sufficient for education. Teachers are not
taking care towards school radio programmes. Though Mid-day meals have attracted
the children even parents enrol their children in school, yet absenteeism is high in

17
 school due to the above consequences. Hence, the above responsibilities shall be
entrusted to teachers and parents. Media education programmes may be encouraged
in school. Both parent and teacher with the help of Parent Teacher Association may be
practiced extra information co-curricular school programmes through the media.
Radio programmes must be used in school. Television accessibility may be ensured in
every school although it has already a part of the Sarva Sikhsya Abhiyan policy.
A large number of tribals have accessed to the media for entertainment purposes.
Information and education programmes are less used among tribals due to medias
one-way communication. Therefore, entertainment programmes must be enclosed
with informative themes in consideration with tribal characteristics. Recently, a
community radio programme was started near the Block. For wider accessing of such
programmes, tribal participation needs to be ensured. Tribal educated youth may
work as the village reporters and advisers. The tribal advocacy programmes may be
encouraged through Kisan Vani and other programmes call centre number. As a result,
both tribal and expectation of media programme may be fulfilled.
It is the fact that unskilled occupational mobility has increased in the villages studied.
Contractors and other employers still exploit the tribes. Self-motivated tribals are
forcefully out migrated for higher earnings in non-tribal areas. Hence, skill
orientation programme may be encouraged over the media. The contents should be
involved as an entertainment basis unless tribal may not be focused on that. The
cultivable skill programmes including two-way communication, need to be
undertaken in which some of successful case stories of tribal may be
broadcasted/telecasted through the media.
Gondi Radio programme have not been successful in the villages studied because
only songs and traditional programmes are broadcasted in the evening except a few
contents on cultivation. It needs to be reshuffled and information programmes to be
broadcasted as per the suitable time of the tribals.
Hindu Mythology programmes on radio and television have changed the mindsets
toward non-tribal culture. Many cases have been reported that dowry and domestic
violence have increased. These contents of programmes must be discouraged as
replacement of exception tribals indigenous enriched cultural programmes. It is

18
 needful to mention that language must be used as a tribal environment in which tribal
participants may be encouraged. It will work from both employment and
empowerment aspects among tribals.
Correspondence programmes must be encouraged due to successful programme of
Hello Pharamiash. Similar correspondence programmes on the issues of education,
health, life-skill creation, employment generation, family counselling, agriculture
activity, development schemes etc. must be broadcasted/telecasted through the media.
Mobile phone networks are constrained for wider accessibility of its facility. It needs
to be looked deeply in tribal location because the tribal customers for mobile
communication have increased. The above Radio and television programmes need to
be encouraged for resolving the problems of tribes through a mobile phone. The
mobile contact numbers of Mandi-call centres, Kisan help centre, Police stations,
Hospital and ambulance numbers, Panchayat representatives etc. should be stuck in
community halls/Panchayat Bhawan of villages. And during Gram Sabha, the uses of
these contact numbers should be discussed extensively.
On the other hand, tribals are yet to be aware of radiation of mobile phone although a
few cases of ear itching and headache were noticed among tribal youths. Therefore,
television and radio awareness programmes need to be taken care of such mobile
phone consequences according to the findings of the WHO and other mobile phone
research agencies.

19