Ethno archaeological study of rock paintings of Bastar region

Nitesh Kumar Mishra¹, Anshu Mala Tirkey², Baleshwar Kumar Besra³

^1,2 SoS in AIHCA, Pt. Ravi Shankar Shukla University, Raipur. C.G. India.

³MA. In Archaeology & Museology (RU)

Abstract:

This research paper mainly describes the main features of rock paintings of Bastar, southern part of Chhattisgarh. The specialty of the rock paintings found in the Bastar division is that the feet and palms are mainly depicted in these paintings. The tradition of worshiping rock paintings by the tribes of Bastar region has been there for centuries. This research paper also describes the rock paintings and associated material scattered around the rock paintings. In this research paper, there is also a detailed description of the worship and festival related to the rock paintings by the tribes, such as the worships like Bagha Vida, Kollam and Pitar paksha, in which the pictures related to the rock paintings are still alive in the paintings of the tribes.

Keywords - Prehistory, Bagh Vida, Kolang, Pitar Paksha, Chitkul, Marka Pandum, Beeja Pandum, Hareli, Navai, Pola, Nawakhai, Charu, Dharni

 Literary Review

Apart from being full of natural resources, Chhattisgarh has been the centre of human activities since time immemorial and their evidences are scattered all over the region. Chhattisgarh is the tribal dominated area. That’s why a specific type of customs, culture, art, belief, food and lifestyle of tribes are found here. In the specific cultural activates, the forest, mountains, rivers and wildlife found in these area beautify its natural beauty. Attracted by these evidences many research scholars and experts have published their findings in the reports. The various research works of the scholars and experts are as follows – “Madhya Pradesh Avam Chhattisgarh Ka Puratava Ka Sandarbh Granth” (1974) had written by Rajkumar Sharma gives some rock shelter cave names of Bastar.The archaeology of Bastar region is a thesis written by Vivek Dutt Jha submitted to the University of Saugar in 1980.Michel Postel and Zarine Cooper , provide a good ethnic data or folk art data of tribes in the book of “Bastar folk art , shrines, figurines and memorials” 1999. He gave a data of tribal life and people in Bastar and their art form but they did not said about rock art in that area. Dutt sir did excellent work. He tries to give the whole archaeological information about Bastar. He covered Prehistoric to the historical period. Only he did not mention the rock art sites. In the book “Madhya Bharat ka Shell Chitra” 2009 having lot of contain about rock art of Chhattisgarh, unfortunately most of paper talk about Raigarh district and only to give information about rock art of Kanker. In 2010, Dr. Rajkumar Sharma has written a book title of Madhya Pradesh Evam Chhattisgarh ke Purattav ka Sandarbha Granth. This book writes in the Hindi language. It’s a bibliography of both present-day states, Madhya Pradesh and Chhattisgarh. From page 198 to 222, Sharma mentioned name of the rock painting site with references. In this some sites belong to the Bastar region.  Meenakshi Dubey Pathak and Jean Cloutes”, “Powerful Images of Chhattisgarh Rock Art and Tribal Art”, (2017), this book describes the detailed study of rock art of Chhattisgarh, which includes photography, analysis and comparative study with the tribal art.

 Introduction

  The southern region of Chhattisgarh is known as the Bastar division; with Jagdalpur as it’sheadquartered. This region was known as “Dandakaranya” in ancient times. Bastar is famous for its beautiful forest and tribal culture. Mainly Gond, Maria, Muria, Bhatra and Halba etc. reside in Bastar division. Indravati River is the main river of this region along with this many rivers falls to create various waterfalls. The banks of these rivers have been found in many districts with the existence of primitive man. Mainly in Kondgaon and Kanker district many rockart sites are reported. Various archaeological remains are scattered all around the region such as rock painting, stone tools, grooves and lithophones etc. Rock painting is the first creative art of man.¹ It was through rock paintings that man displayed his emotion, sensitivity and art of communication. There are three types of rock paintings. In which pictures are made with the help of pictograph brush and colors. Pictures are made by engraving in Petroglyphs. In this, paintings are mainly made on the walls of cave rocks.² Geoglyphs are made by etching pictures on rocks found on the surface of the ground. Pictograph rock paintings are often found in Bastar region. Bastar region has been the center of activities of primitive man. We get a glimpse of this clearly in the rock paintings found in these areas and in the cultural arts of the tribes.

 Aim of study

The prehistoric rock art will play an important role in the chronological history of Bastar division. Documentation of this unexplored will be done. The rock painting is oldest art skill and creativity of mankind, but still this art is in living tradition among the tribal communities. This art work is seen on the walls of the houses known as Bana and (Chauk making) in worship of god, marriage ceremony and death ceremony. Various types of designs are also made in the worships like Bagh Vida, Kolangand Pitar Paksha. The studies of rock arts and the art work of tribal communities in Bastar region are very beneficial for the state, research scholars and historians.

Research methodology

The research study is based on primary source of data; more emphasis will be given on excessive field work and interaction with the tribe residing there.Documentation work has also been done by interpreting with the local people. Analysis of the figures present in the rock arts will be done. The research methodology will be historical and ethno archaeological study based on the rituals and art skills of the tribes which are similar to the rock paintings. So this research will add a new chapter to the history of Bastar division.

 Geographical background

       In the natural beauty of Bastar division, forest animals roaming freely in the dense forests, streams irrigating the holy land, waterfall flowing continuously on them, mysterious unknown caves, places of archaeological, historical and religious importance and tribal living in unknown mountains in primitive condition. So this region is known as “Kashmir of the south”. Its latitudinal extension is wide between 17⁰46' north to 20⁰34' north latitudes and 80⁰15' east to 83⁰14' east. The length from Charama in Kanker district in the north to Konta in the south is about 305 km and the width between Bhopalpatnam and Jagdalpur in the west is about 206 km. The area of Bastar division is 39,069 square km which is 28.90% of the state. Bastar is a geographical region with a heterogeneous surface form. To its north lies the Kanker basin, which forms the southern boundary of the Chhattisgarh plain. The hill of Golapalli is located on its southern border whose height is 950 meters above sea level. In the eastern part, the north – eastern plateau and the Indravati River form the eastern boundary. The Godavari River flows in the west. Dhamtari district is situated in the north- east of Bastar division, Rajnandgaon district in the west and Balod district in the middle. Gadchiroli district (Maharastra) in the west, Warangal district (Telangana) in the south – west and Malkangiri, Koraput and Kalahandi districts (Orissa) in the east. Kanker, Narayanpur, Kondagaon, Bastar, Dantewada, Bijapur and Sukma districts come under this region.  Kanker district is known as Uttar Bastar. The district headquarters of Kanker is 140 kilometers from and 160 kilometers from Jagdalpur. There are 7 blocks/tehsils in Kanker district. as follows Kanker, Charama, Narharpur, Bhanupratappur, Durgukondal, Antagarh and Pakhanjore/Koylibeda. The physical area of Kanker is heterogeneous and is a mix between flat land and undulating hills. Most of the land is between 300 and 600 meters above sea level, and about 80% of the area of Kanker is flat. These flat lands can be divided into two parts, the Mahanadi Plane and the Kotri Plane.³ The Mahanadi River, Doodh River, Hatkul River, Sondur River and Turu River all flow through small pockets of hills in the district.Bastar division can be divided into the following physical parts:Kothri – Mahanadi, Plain (Kanker Basin, Hills of Abujmad,⁴North – Eastern Plateau, Southern Plateau and Plains of Godavari – Sabri.⁵

Analysis

 Kupagondi (Honehed)

Honehed village is located in Keshkal tehsil of Bastar district in Chhattisgarh, India. It is situated 17km away from sub-district headquarter Keshkal (tehsildar office) and 144km away from district headquarter Jagdalpur. As per 2009 stats, Honhed is the gram panchayat of Honehed village. The total geographical area of village is 698.28 hectares. Nearby villages are Umaradah, Kukdadah, Kupagondi, Matenga, Sendurmeta, Kudadwahi, Kumud, Kuye, Bhandarpal, Madgaon and Khalechandeli

Kupagondi village is located in Keshkal tehsil of Bastar district in Chhattisgarh, India. It is situated 18km away from sub-district headquarter Keshkal (tehsildar office) and 145km away from district headquarter Jagdalpur. As per 2009 stats, Honhed is the gram panchayat of Kupagondi village. The total geographical area of village is 559.17 hectares.This rock art site is located in Bodkal goda pahar range. This mountain is also known as Bodkal Mari. The latitude and longitude of this site is 20⁰6⁰'33.27" N and 81⁰34'44.43" E. Kupagondi nala flows near this mountain. According to the people of Gond tribe this place belongs to the residence of Bodkal Rao devta. This god considered to be the god of vegetation. He protects the vegetation from wild animals and insects. Bodkal devta also protect the village from various epidemics. The gayta, sirha and guniya of gond tribe worship once in a year. On the day of worship they offer white cock, white goat, Coconut, Mahua and dhup dhuwa. This rock art mainly depicts palm prints and foot prints. There are 6 right hand palm prints measuring (20cm, 17cm, 20cm, 17cm, 16cm and 12cm). There is two left palm print measuring (16cm, 14cm). Apart from this there two pairs of palm prints measuring (20cm and 12cm). Next depiction consists of tortoise and foot print of a baby measuring 12cm.  

Mardapoti village

Mardapoti village is located in Kanker tehsil of Uttar Bastar Kanker district in Chhattisgarh, India. It is situated 12km away from Kanker, which is both district & sub-district headquarter of Mardapoti village. As per 2009 stats, Mardapoti village is also a gram panchayat. The total geographical area of village is 463.3 hectares. Nearby Villages of Mardapoti are Amajhola, Kulgaon, Aturgaon, Devkongera, Borgaon, Komalpur, Lulegondi, Gobardhan, Iradah, Jiwalamari and Mohpur.

This rock art site is known as Mauli dongri located in Kanda Dokra Pahad. And Mauli dongri nala flows near the mountain. The paintings of this rock art are made in red color. This painting consists of animal figurines and geometrical design. There is depiction of monkey in red color. There are depictions of many dogs measuring (10cm, 11cm, 8cm, 8cm, 13cm, 13cm, 10cm, 15cm, 10cm, 12cm, 11cm, 9cm, 10cm, 9cm, 9cm, 9cm, 7cm, 8cm, 5cm, 4cm, 3cm and 14cm). There are depictions of 5 lizards in red color measuring (18cm, 15cm, 25cm, 28cm and 24cm). Next panel consist of an unidentified animal (33cm) and geometrical design.

Sama dongri (Mohpur)

Mohpur village is located in Kanker tehsil of Uttar Bastar Kanker district in Chhattisgarh, India. It is situated 7km away from Kanker, which is both district & sub-district headquarter of Mohpur village. As per 2009 stats, Mohpur village is also a gram panchayat. The total geographical area of village is 861.47 hectares. Nearby Villages of Mohpur Komalpur, Lulegondi, Gobardhan, Iradah, Jiwalamari, Pusawand, Puswada, Viyas Kongera, Bevarti, Satlor and Patoud. Puswada ( 4 km ) , Matwada ( 4 km ) , Govindpur ( 5 km ) , Anjani ( 6 km ) , Dumali ( 6 km ) are the nearby Villages to Mohpur. Mohpur is surrounded by Narharpur Tehsil towards North, Keshkal Tehsil towards south, Charama Tehsil towards north, Baderajpur Tehsil towards east.

     This rock art is located in Sama Dongri. The latitude and longitude of this rock painting is 20⁰12'42.77"N and 81⁰30'33.87"E. This Dongri is surrounded by Tendu Dongri, Layamatta and Jharra Bejkhol. Red color is used for the paintings of this rock art. Panel 1 depicts two female figurine measuring 2 ft. Next panel depicts shaded pregnant women measuring 35 cm. In this picture the hair of the women are visible, both the hands are stretched out in opposite direction. The baby bump of the women is shown clearly. Panel 3 depicts a male figurine of 2ft in height. Panel4 depicts shaded figure of an elephant measuring 50 cm. In this picture the elephant has been depicted by two legs, two tusk and trunk. Panel5 depicts an animal and human who is taming this animal. The human is holding a stick on his hand for controlling the animal. The animal and human measures 43cm and 24cm. Panel 6 depict a geometrical figure, on the top of the figure there is a circle and it consists of handle below it. The measurement of this figure is 20cm. Panel7 depicts a fox measuring 24cm. Panel8 depicts a geometrical figure, which is not clear. Panel9 there is an illustration of unidentified figure. Panel 10 depicts a monkey measuring 38cm. Panel11 depicts a humped bull (38cm); it is drawn by line drawing method. Along with animal there is a human figurine (20cm).

Viyas Kongera

 Viyas Kongera village is located in Kanker tehsil of Uttar Bastar Kanker district in Chhattisgarh, India. It is situated 9km away from Kanker, which is both district & sub-district headquarter of Viyas Kongera village. As per 2009 stats, Byaskongera is the gram panchayat of Viyas Kongera village. The total geographical area of village is 1054.65 hectares. Nearby Villages of Viyas Kongera, Iradah, Jiwalamari, Mohpur, Pusawand, Puswada, Bevarti, Satlor, Patoud, Anjani, Sidesar and Gotpur. This rock art site is located in Viyas Kongera village. The latitude and longitude of this rock art is 20⁰12'55.78"N and 81⁰31'50.42"E Hatkul river flows near the rock art site. This rock art site is surrounded by Kongal Pahar, Bom Ghutra and Bejakhol pahar. There are depiction of horse rider and human figurine in this rock art. The human is made in single line drawing. The human is standing erect and stretching his hands in opposite direction. There is circle beside the human and it consists of a man standing on the back of an animal. The entire paintings have been depicted in single line drawing.  There are three horse riders, holding sword and shield on their hands.  There are cup marks and Mesolithic scattered around the site. 

Jhapi Dongri (Chivranj)

Chivranj is a small Village/hamlet in Kanker Tehsil in Kanker District of Chhattisgarh State, India. It comes under Chivranj Panchayat. It is located 3 km towards west from District headquarters Kanker. It is 129 km from State capital Raipur. Chivranj is surrounded by Narharpur Tehsil towards East, Charama Tehsil towards North, Keshkal Tehsil towards South, and Bhanupratappur Tehsil towards west.

Ganda Gauri

 Ganda gauri is the part of rock paintings carved on the rock. The engraved painting is known as petroglyphs. The ganda gauri depicts a fertility cult, depicting female genitalia, called as valva. Ganda gauri is also known as gadh mauli. This rock art site consists of valva on a boulder. It has been made by cutting the rock and shaped as the valva. Some valva are also found on the rock beside the mountain. Along with valva there are 16 cup marks made on the same rock. According to the villagers, in earlier times lamps were lit at these places. Along with Gadh mauli there are the place of three goddesses namely Mauli, Daras Mauli and Rakat Mauli. Seven Kaina sisters also reside with gadh mauli. All the goddesses are offered different sacrifices according to their will.  The goddesses are offered black goat, hen, cock, pig and pigeon etc. According to the gond tribe, gadh mauli is called the place where their ancestors lived. In every village there is the place of gadh mauli in each mountain. It is believed that different clans have their own special stronghold, in which Gadh mauli is the stronghold of the people of Kawdo clan. Gadh mauli is worshiped once a year by the gond tribe, white pigeon, white goat, and white hen is offered to the goddesses. Gadh mauli is offered sacrifice in Kadsad and madai mela. They believe that Gadh mauli will protect them from epidemics, small pox, starvation, famine and evil forces.  

This rock site is located in Jhapi Dongri. This mountain is known as Jhapi dongri because it looks like a Khumbha made of hay. Jhapi nala flows near this rock art. This rock art consists of painting in red color. This painting depicts palm prints in bulk. Few paintings are faded whereas few paintings are visible measuring 16cm, 17cm, 18cm and 16cm. Another panel consist an elephant in red color. And a palm print of left hand is depicted. Next shelter also depicts a palm print in red color.

Umaradah

 Umardah village is located in Keshkal tehsil of Kondagaon district in Chhattisgarh, India. It is situated 22km away from sub-district headquarter Keshkal (tehsildar office) and 149km away from district headquarter Jagdalpur. As per 2009 stats, Honhed is the gram panchayat of Umaradah village.The total geographical area of village is 548.22 hectares. Nearby Villages of Umaradah Badwar, Baniyagaon, Bhatgaon, Sawala, Silati, Kukdadah, Kupagondi, Matenga, Sendurmeta, Honehed and Kudadwahi.

        This rock art site is located in the boulder of Bodkal gadh. Bodkal is one of Rao, whose gadh is located in Umardah. The shelter is present in south west direction and is facing towards north east direction. This site is located in the border of Kanker and Keshkal. Autohorend nala flows near this rock art. Latitude and longitude of this site is 20⁰3'52.51" N and 81⁰31'31.9" E. The rock paintings of this site are in red color. Panel1 depicts a horse rider measuring 28cm. Panel2 consist of Unidentified figure. Panel 3 depicts a human figurine. Next panel depicts a horse in red color. This Bodkal Rao is worshiped by the gond tribe in Hareli. But now people have given another place to the devta and place a wood in the name of god.

 Ethno archaeological aspects of rock arts in Bastar division

In the tribal community, they do not eat any fruit and flower without offering it to their ancestors. Even when they learned to do agriculture and animal husbandry, they have been following the same customs and celebrating it as a festival. We get to see this festival in Marka Pandum, Beeja Pandum, Hareli, Navai, Pola, Nawakhai, Charu, Bagh Vida and Diyari etc.⁶ In every festival of the tribal communities mountain god “Rao” are worshiped, who is the protector of the village. In these Festivals, first of all our ancestors are remembered and sacrifices and offered to them. Only then any indulgence and new works are started. All the festivals are related to each other. These festivals are mainly celebrated after seeing the moon and according to the season. These customs and festivals have been created by the ancestors of the tribes after being inspired by nature. Tribal society lives a life based on nature and for their protection their gotra or totem has also been created. For these reasons, tribal societies are also helpful in balancing biodiversity in a way. In Chhattisgarh region Bastar district also consists of numerous rock paintings as archaeological remains. The subjects described in these rock paintings are also visible in the customs, rituals, culture and art of the tribes.⁷ There are some such festivals in which their glimpse is found. In which Bagh Vida is prominent – Tribal communities have been living in the forests since time immemorial. Since that time, he has been facing many dangerous animals. In which tiger, leopard, cheetah and bear etc. are prominent in the form of predatory animals. Probably for these reasons, the forefathers of the tribal society made some ritualistic customs, which are celebrated as festivals today. The tribal society believes that until the ritual of leaving the tiger is not performed, these violent animals will continue to harm our lives and property. That’s why they celebrate the festival of Bagh Vida to avoid them. The tribes believe that those who have been killed by the predatory animal roam the forests in the form of a tiger god. To please this tiger deity, the people of the village worship him once a year and sacrifices are also offered to him. 

 Bagh Vida

To celebrate the festival of Bagh Vida, a day is fixed for this. In which gayta, guniya and sirha gather together at one place. The head men of 14 villages also gather in this meeting of gayta. In this discuss the head men of 14 villages make decision and select volunteers for the collection of money. They also decide that how many things they will purchase from this collection. For the purpose of sacrifices and rituals they purchase goat, pig, cock, coconut, dhup dhuwan, agarbati, arwa rice, sindoor and nimbo etc. On the same day they start the collection of money till the upcoming date of festival. All the people of 14 villages gather together in the village where this festival is taking place. In the evening everyone gather at a fixed place. The head men of 14 villagers carry their deity along with them and place their gods for the worship. On the day of festival, the gayta of the village and his attendant, climb the mountain in the place of god. All the people keep fasting for this ceremony.  They carry all the goods for rituals and sacrifice. The mountain god is known as “Bodkal devta”. The tribal people believe that Bodkal devta once resided in this place. It is very interesting aspect to know that wherever there is a place Bodkal devta rock art exists in entire place. In the same place they make a decorative design with the help of natural colors. They use red, black and white colors for drawing. Red color is prepared from the mud kin; white color is obtained from the rice whereas black color is obtained from wood coal. Red color is the symbol of Mahamani, White color is the symbol for Rao devta and Black color is generally used for Ghat Kaina. Whichever color used for the god and goddesses same colored animal and bird is offered to them. The gayta and his attendant make a picture on the rock using three colors. They make square or rectangular boxes to symbolize god and goddesses. Each box is considered to be “darn” means place. First darn is named as Bade darn, in which an image of tiger is made. Next darn is given to the “Dharni”, who is represented by a square design i.e. a box consisting of small boxes inside it. Next Darn is given to “Bhandari “and devi also depicted by a box. Another darn is given to “Chitkul” whereas next box is given to “Mitkul”. After these god and goddesses, place is given to 22 devtas. Small lines are made to symbolize the god and goddesses. Next to it, there is another panel in which three gram devi are represented. The first place is given to Boharia, second place is given to pardesin and third place is given to “Jalni”. For all three devi they have drawn chauk and inside it there foot print of the devi. Last panel shows the depiction of horse. Last place is given to “Betal dev”. Horse is said to be the “Vahan” of Betal god. When the gayat and their attendant complete the Chauk, they place the arwa rice in the name of each god and goddesses. After that they offer sindoor, lemon and feed the sacred animal which has been bought for sacrifice. As soon as the animal eats the rice, they sacrifice it to the god. The blood of the animal is poured for each deity. Mahua liquor offered to all the gods and selfy drink is offered for each goddesses. They make dona of saja leaf and drink Mahua and selfy in the name of god and goddesses. The sacrificial animal is taken to the bank of a river or near a water source. The dead animal is slaughtered on the bank of the river and cooked with rice, which known as “Chawal Bhaja” in Bastar region. The head part of the animal is eaten by the gayta, sirha and guniya. But the gayta do not consume food in the place of deity. Everyone present there eats, but the gayata takes food only on returning to the village. after the meal, the bones of the animal and utensil made of leaf are buried there. And the stone stove in which the food was cooked is sanctified with water and from there everyone leaves for the as soon as possible. The tribal people believe that the Bodkal Rao (Forest God) visits the forests and returns to its destination that is why out of fear people return from that place as soon as possible. People of different village assemble in the same place and food is prepared for everyone. After this the gayta joins in the mass feast with others. Women are prohibited from attaining this ceremony. The women’s food is prepared in the Gayta’s house under the supervision of his wife. After the meal, everyone celebrates and leaves for their respective villages.

Kolang

Kolang is a type of complex dance related to “Lingo”. Kolang festival is specially celebrated among the Gond tribe. This dance is celebrated in the month of February for a period of about 15 to one month. This dance is mainly performed the male dances after the harvesting of paddy. In this, the stick is used as the musical instrument, which is made from the twigs of the Amaltas tree (Cassia fistula also known as Golden shower) (Rela mada in Gondi language). While performing is dance, they wear different masks like lion, bear, deer, leopard and monkey etc. Few men also perform dance in the outfit of women. Men wear ghughur on their legs. The dance group of man goes to each village and dance; make their shelter under the trees. These people do not take shelter in any of the houses in the village. Arrangements for food and drink are made by the head of the village. Lingo devta is specially worshiped during this festival. This dance group is also invited from different villages. When is group dances in every house, they are given paddy, rice, lentils, tubers, onion, potato and money etc. as a donation. After dancing for a month they return back to the village. After retuning back they place a twig of Semeer tree (Bombax Ceiba) near Gotul assuming it to be the symbol of Lingo dev. Devta is worship and pig, goat, cock, hen are offered to him as sacrifice. Mahua is given to the god as offering. After that they dance around the Semeer tree and celebrate. When this festival comes to an end, people make sacrifice to the ancestral god on the outskirts of their respective villages and bid them farewell. Meanwhile, a picture is drawn with black color in which seven circles are drawn, Amla leaves, thorns and grass are kept in these circles. The purpose of making this picture is that during the dance. Along with the god of other village, evil forces also come with them, so it is depicted to remove these evil forces. Black color is the symbol of Kaina Devi. And the accompanying 7 circle are the symbol of Kaina sisters.

Pitar Paksha

Pitar Paksha is celebrated by the Halba tribe. Pitar Paksha is celebrated for the peace of the souls of our ancestors. On the day of pitar paksha celebration, water is offered in the name of our ancestors. The women of the Halba community make chauk out of arwa rice flour. Various deities are given place in this chauk. Various types of paintings are done in this chauk such as the feet of ancestors, their related things like Khadao, stick, handi, plough, pata, okhli, musar, arti, umbrella, jhara, leaf of Sihad, cow’s foot, vegetables like kaddu, lauki, kohda, torai, khera etc. Apart from this, children’s swing and their footprints are made. Madap for welcoming the ancestors are also drawn. Five flowers are made, which symbolize 5 generations. On the day of Pitar Paksha, moong dal, flower, karanj and acacia twig, rice or wheat bread are offered to ancestors. On this day, after making taroi vegetable, they are first offered to the ancestors and that family members and relatives are organized a collective feast. From this day, new greens and vegetables are consumed and new works are done. 

These symbols are made in the memory of the ancestors

 Conclusion

The southern region of Chhattisgarh is known as Bastar. It is mainly a tribal dominated region. This is an area with a specific type of cultural activities, different from North Chhattisgarh and Central Chhattisgarh. A specific type of painting has also been depicted in the rock paintings found in this region. In the Bastar region, depictions of hand prints as well as foot prints are also seen. Probably due to these reasons, the images of feet are also made in the alpana which is made in the festivals of the tribals here. There is also a tradition of giving respect to wild animals in Bastar region. In the related festival "Bagh Vida" also the picture of the tiger is made in the form of Alpana. These types of pictures are also clearly visible mainly in the rock paintings. The dances of the tribes here are also different and distinctive from the dances of the tribes of other regions, in which the dances of Gonds have been displayed in some rock paintings.

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