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Tribal Communities of Vidarbha: Culture, Traditions and Way of Life

Tribal Communities of Vidarbha
The Gond Tribe Women

Long before the modern boundaries of Maharashtra were drawn, communities lived quietly among the forests and hills of what we now call Vidarbha.


They spoke different languages, followed distinct customs, and built entire belief systems around the land they inhabited.

Their homes weren’t mapped in city plans, but in rivers, trees and stars. Today, their presence often passes unnoticed in public conversation, but these tribal groups, some large, some vanishingly small, continue to shape the cultural and ecological landscape of eastern Maharashtra in their own ways.



A Constant Presence in Changing Times


Across Vidarbha, tribal communities have lived for centuries. Among the most prominent are the Gonds, whose name is still attached to ‘Gondwana, ’ a term used to describe their ancient homeland.


The Gonds are one of India’s largest tribal groups, and in districts like Gadchiroli and Chandrapur, their cultural influence is especially noticeable. Most Gonds today are farmers, but their connection to the forest remains strong.

Many still collect seasonal produce like mahua flowers and wild tubers, using knowledge passed down through generations. Their houses are often built from local materials, mud, thatch, and timber, designed to suit the climate and surroundings.


What stands out in Gond society is its approach to religion. The clan god or Persa Pen is more central to daily life than formal temples.


Shrines are often built under trees or near fields. Instead of priests, it’s usually the village elder or a designated family member who carries out rituals. Animal sacrifices, especially of chickens or goats, remain part of ceremonies meant to address illness or misfortune, rooted in the belief that these events are caused by disruptions in the spiritual order.


While the Gonds have adopted some broader Hindu customs, their religious practices remain distinctly their own.


Cultural memory is kept alive through song. Travelling bards, known as pardhans, narrate epic tales and myths, often using a single-stringed instrument.


These stories speak of creation, heroism, and moral lessons, passed on orally. Young people learn them not from books, but from sitting beside fires during festivals. Though formal education is now part of Gond life, these oral traditions continue in many villages.


In certain areas, smaller Gond subgroups like the Madia Gonds are still relatively isolated. Recognised as a Particularly Vulnerable Tribal Group (PVTG), the Madias retain many forest-based traditions and live in areas with limited infrastructure.

Their interaction with the outside world has increased, but many remain cautious about integrating too quickly. In other parts of Vidarbha, however, change is visible. Mobile phones are common, and it’s not unusual to see a Gond youth heading to college in the morning after helping with a traditional field ritual at home.



From Caravans to Villages

Banjaras of Vidarbha
Banjaras of Vidarbha

Where the Gonds have largely been settled, the Banjaras come from a nomadic past. For generations, they moved in large trading caravans across India, transporting salt, grain and other goods.


Known by different names, such as Lambada and Gormati, they lived in mobile camps called tandas. These were self-contained travelling communities that could operate without relying on settled populations. Every tanda had its internal systems, from trade roles to conflict resolution.

The arrival of colonial policies changed everything. The British labelled the Banjaras a ‘criminal tribe’ in the 19th century, based not on crime but on their mobility and independence.


This classification, combined with the expansion of railways, ended their role in long-distance trade. Many Banjaras were forcibly settled, often on the outskirts of existing villages. Over time, they began farming or working as labourers. Though their lives are now more stationary, they continue to call their settlements tandas, a reminder of their past.


Cultural identity is still central to Banjara life. Their clothing, for example, is not only colourful but deeply symbolic. Women wear long embroidered skirts, blouses, and shawls decorated with mirrors and coins.


Bangles often cover their arms from wrist to shoulder, and jewellery like nose rings and earrings signals age, marital status, and community ties. Men typically dress in simpler clothes but may wear turbans and sashes for special occasions.



Their language, Gor Boli (or Lambadi), has no script but is widely spoken within the community. It borrows words from the regions the Banjaras have passed through over centuries, making it linguistically unique. Most Banjaras also speak Marathi or Hindi, allowing them to navigate both traditional and mainstream spaces.

Music and dance remain vital. Teej, a monsoon festival celebrated by young girls, is a good example. Girls sow seeds in bamboo trays and water them each day, believing strong growth predicts a good future. They sing songs specific to the event and dress in ceremonial clothes. Fire dances, chari dances and stick dances are performed during other festivals, blending performance with ritual.


Though Hindu deities are part of their spiritual life, many Banjaras hold a special place for Sevalal Maharaj, a figure they regard as a saint and protector.

His stories are told during gatherings and festivals, portraying him as wise and fair, guiding the community through past struggles.



The Lesser-Known Neighbours

The Korku Tribe Dance
The Korku Tribe Dance

While the Gonds and Banjaras are well-documented, Vidarbha is also home to smaller tribal communities like the Kolams and Korkus. Their stories are less visible but no less important.


The Kolams, found mainly in Yavatmal district and surrounding areas, speak Kolami, a Dravidian language closely related to Telugu. Many Kolams still live in compact settlements near the forest, often without road access.

Traditionally, they practised shifting cultivation and foraged for forest produce. Over the last few decades, the government has encouraged them to settle permanently, leading many to take up small-scale farming.


One of the more striking features of Kolam society is its emphasis on female-centred customs.They worship a mother goddess called Gabhuri, and ceremonies marking milestones in a girl’s life, like her first menstruation, are celebrated with pride rather than secrecy.

It’s also been historically acceptable for women to have children outside formal marriage, something that sets them apart in a conservative social landscape. Though these practices are changing, they reflect a long-standing cultural logic in which women hold significant roles.

Kolam beliefs include planting a sapling for every girl born, a symbolic act linking the growth of the child to nature. Tattooing, especially on arms and legs, is another common practice, with each symbol carrying specific meaning, often linked to protection or fertility.



The Korkus, concentrated in the Melghat region of Amravati, speak a language from the Austro-Asiatic family. Their presence in central India predates many later migrations, making them one of the region’s oldest communities.

Traditionally, they practised jhum cultivation, but this has given way to settled farming due to forest policies and changing land use.


Korku villages are usually built close to forests, with houses made of mud and bamboo. Most social organisation is through clan systems, and marriages typically follow rules based on clan lineage. Though many Korkus now identify with broader Hindu customs, they still maintain local beliefs and practices.


Ceremonies are usually conducted without Brahmin priests, relying on shamans or elders instead.

Their rituals often involve invoking local gods and nature spirits. During festivals like Holi, Korkus perform dances unique to their community, using local instruments and singing in their own language.


Folktales passed down orally speak of trickster figures and wise elders, stories that offer moral guidance and humour. Many households still use traditional medicines and continue to forage in the forest for supplementary food, particularly during lean seasons.



Efforts to document Korku and Kolami languages are ongoing, as community leaders and researchers recognise the importance of preserving these languages before they disappear.

Initiatives in schools and local institutions are slowly helping to keep these traditions alive, even as younger generations become part of the wider world.


Past in Motion


While life for Vidarbha’s tribal communities has changed significantly, much remains rooted in place. Gonds continue to invoke their clan gods, even if they work jobs in town. Banjara girls may use mobile phones, but their participation in Teej remains unchanged. Kolam families farm settled plots, yet follow rituals drawn from forest life.


Korkus study modern subjects in school but still gather for village dances when the crops are sown or harvested.

Tribal art, especially Gond painting, is now gaining recognition beyond village boundaries. These artworks, often made with natural pigments and painted on walls or paper, depict animals, myths, and daily scenes in distinctive patterns.


Similarly, Banjara embroidery and jewellery are being showcased in urban markets, helping artisans find new audiences.



Cultural events hosted in towns and cities now include performances by tribal musicians and dancers, allowing them to present their traditions in spaces where they were once excluded. While these platforms bring visibility, they also raise important questions about preservation versus performance and how these communities can benefit without being reduced to cultural symbols.


Across Vidarbha, some tribal groups are taking matters into their own hands. Community-led cooperatives have formed to sell forest products ethically.

Local storytellers are working with NGOs to record oral histories. Young people are learning traditional crafts alongside formal education, seeing no contradiction between the two. They aren’t looking to be protected or pitied, they want to participate on their own terms.


The region’s indigenous communities remain active, not passive participants in their futures. They are not remnants of an older world but fully part of the present, bringing with them ways of life that have long shaped and continue to influence the land they inhabit.


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