Evolution of Agrarian Structure and Relations in Jalpaiguri District (West Bengal): A Case Study of Subsistence Setting

Xaxa, Virginius

doi:10.1177/0038022919800103

Cited by 3 publications

(5 citation statements)

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“…Other communities are Rajbangshi, Mohammedan, Nepali, Bhutia, Bengali, Marwari, and Mech. This area was originally inhabited by the Mechs who practiced shifting agriculture but were soon outnumbered by the Rajbangshis who were the first permanent settlers and the actual tillers (Xaxa, 1980). The agrarian structure in Jalpaiguri developed perfectly on the pyramidal model that was mainly due to the increasing pressure on land and the absence of alternative economic resources and primarily has a subsistence setting (Xaxa, 1980).…”

Section: Study Areamentioning

confidence: 99%

“…This area was originally inhabited by the Mechs who practiced shifting agriculture but were soon outnumbered by the Rajbangshis who were the first permanent settlers and the actual tillers (Xaxa, 1980). The agrarian structure in Jalpaiguri developed perfectly on the pyramidal model that was mainly due to the increasing pressure on land and the absence of alternative economic resources and primarily has a subsistence setting (Xaxa, 1980). Although paddy is the staple food of the district, there has been a steady switch over to crops, such as maize, barley, wheat, jute, mustard, and tobacco (Xaxa, 1980).…”

Section: Study Areamentioning

confidence: 99%

“…The agrarian structure in Jalpaiguri developed perfectly on the pyramidal model that was mainly due to the increasing pressure on land and the absence of alternative economic resources and primarily has a subsistence setting (Xaxa, 1980). Although paddy is the staple food of the district, there has been a steady switch over to crops, such as maize, barley, wheat, jute, mustard, and tobacco (Xaxa, 1980). However, the acreage for each of these crops indicates fluctuating trends over the years (Xaxa, 1980;Nagendra et al, 2009).…”

Section: Study Areamentioning

confidence: 99%

“…Although paddy is the staple food of the district, there has been a steady switch over to crops, such as maize, barley, wheat, jute, mustard, and tobacco (Xaxa, 1980). However, the acreage for each of these crops indicates fluctuating trends over the years (Xaxa, 1980;Nagendra et al, 2009). In spite of irrigation through the canals and wells being present (http://jalpaiguri.gov.…”

Section: Study Areamentioning

confidence: 99%

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Mahakal Blessed My Crop: Community Dynamics and Religious Beliefs Influence Efficacy of a Wildlife Compensation Program

Kshettry

Bhave²,

Das³

et al. 2021

Front. Conserv. Sci.

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Conservation conflicts or human-wildlife conflicts present one of the foremost challenges to wildlife conservation globally. The challenges of reconciling human safety and food security with the conservation of large-bodied wildlife are further compounded in the developing nations with a high spatial overlap of wildlife with people. Therefore, conservation models are required to offset losses faced by affected communities while at the same time ensuring the long-term conservation of wildlife species in shared spaces. Ex-gratia payment is one such widely used conflict mitigation instrument that aims to reduce losses and increase tolerance toward damage-causing wildlife species. However, the efficacy of such programs is rarely investigated and the complex interplay of local beliefs, traditions, and community dynamics are rarely incorporated in the compensation programs. This paper aimed to study an ex-gratia payment program for crop losses in India using ecological, economic, and social lenses. In this study, we used 119 interview surveys across 30 villages. Linear models and thematic analysis were used to understand the sources of crop losses, the propensity to claim ex-gratia payments, and the reasons for claiming or not claiming. We find that even though wildlife is the major cause of crop loss in the region, especially to elephants, the majority of the respondents (53%) did not claim compensation for the losses. The reasons varied from procedural failures to a negative evaluation of the process or the agency involved but the most recurrent reason for not claiming was a deep religious belief in certain communities on the elephant God, “Mahakal.” Our work indicates that the cultural reverence toward the species is enabling the acceptance of losses. We propose that such complex cultural beliefs and local traditions should be considered when designing schemes that aim to garner conservation support toward damage-causing wildlife species.

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Section: Study Areamentioning

confidence: 99%

Section: Study Areamentioning

confidence: 99%

Section: Study Areamentioning

confidence: 99%

Section: Study Areamentioning

confidence: 99%

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Mahakal Blessed My Crop: Community Dynamics and Religious Beliefs Influence Efficacy of a Wildlife Compensation Program

Kshettry

Bhave²,

Das³

et al. 2021

Front. Conserv. Sci.

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“…For example , Das Gupta (1992) describes deteriorating relations between jotedars and adhiars 23 during the colonial period in Jalpaiguri District, which ultimately resulted in alienation of autochthonous lower economic classes (including the Rajbanshi) and led to the development of localized political networks. 24 Similarly, Xaxa (1980), Taniguchi (1994) and Cooper (1988) discuss the economic impacts of disproportionate land acquisition and attendant consequences in terms of Rajbanshi support for Brahmanism and increased rivalry between landowners and peasants that ultimately manifested in the Tebhaga Movement of the 1940s (see also Ray, 1984). Nationalist politics of the Indian Congress further complicated this situation by disregarding dissident voices, favoring instead the continuation of colonial policies in service of the Empire (Sarkar, 2006).…”

Section: Shifting Identities and Caste-tribe Boundariesmentioning

confidence: 99%

‘King's inheritors': understanding the ethnic discourse on the Rajbanshi as an indigenous community

Wilson

Bashir

2016

Social Identities

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The rise of ethnic struggles in various parts of the world, particularly in the post-colonial period, is an intriguing phenomenon. Having the consciousness of primordial origins, indigenous communities have pursued ethnic mobilizations along different lines in order to achieve the goals of social and economic uplift. This paper focuses on the Rajbanshi, one such community living in northeast India, as they offer an opportunity to study history and ethnic identity formation as the dynamics behind their current situation. From the standpoint of applied anthropology, processes of social change and activism intended to improve the lot of Rajbanshi communities are evaluated. Given their obscure origins, cultural diversity and divided political struggle, the Rajbanshi are far from achieving their goal of pursuing better lives. Strategies of Sanskritization and 'sons-of-the-soil' indigeneity have not reaped the desired results in terms of social and economic development. Furthermore, discourses rooted in immigrant-aboriginal binaries and theoretical dichotomies of primordialism-constructivism fail to make sense of this community's experience and are not helpful in guiding them toward meaningful and fruitful political and social change. ARTICLE HISTORY

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Finding Sustainable Livelihood Strategies Among the Rajbanshi Community of Dooars Region, North Bengal

Roy

2023

Population, Sanitation and Health

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Evolution of Agrarian Structure and Relations in Jalpaiguri District (West Bengal): A Case Study of Subsistence Setting

Cited by 3 publications

References 0 publications

Mahakal Blessed My Crop: Community Dynamics and Religious Beliefs Influence Efficacy of a Wildlife Compensation Program

Mahakal Blessed My Crop: Community Dynamics and Religious Beliefs Influence Efficacy of a Wildlife Compensation Program

‘King's inheritors': understanding the ethnic discourse on the Rajbanshi as an indigenous community

Finding Sustainable Livelihood Strategies Among the Rajbanshi Community of Dooars Region, North Bengal

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