On the Future of Indigenous Traditions - Munin

In the Kolhan area the decisions of Manki on dispute cases are recognized in all the
courts to the district, State or Supreme Court, according to Parya. However, the
authenticity of the matter is also taken into consideration in that decision or judgment.
To prove his point Parya gave an example from one of his own cases of Jambo Kui
vs. Jogesh Bodra; it is a case of land dispute in which the decision he gave was taken
into the district court, but then was sent back to him. In these cases, Parya says, “The
petitions need to be done in a proper manner, so that it also can be seen or taken to the
usual court proceedings. I also help to make these petitions with all the necessary
background needed for a case to established. This is done for the parties who are the
applicant.” While explaining of how he handles the cases he further said, “my prime
objective is to have a proper look at both parties’ petitions for a fair judgment, which
should be for community’s well being. After seeing all the facts I circulate the notice
accordingly. (From here on the case could go either to the district or state court or to
the Manki’s Court) In the regular court it is not necessary that the petition is done
with all the necessary evidences which can lead the petitioner unnecessary botheration
and prolonging of the case.”
From the interview there were two other important and interesting facts that appeared.
One was that the Khutkatti system – a special category of land ownership system
found among the Mundas in the central part of Jharkhand also appears to have existed
among the Ho group. As Parya said, “Kuntkatti: here (south of Jharkhand) also our
lands titles were referred to as kuntkatti if you look at the land records of 1912-13.
(Kuntkatti means the area, which has been original acclaimed by the first comers who
cleaned the forest for cultivation, and land uses). He clarified, “it is proper to say that
Kuntkatti system is a system practiced here as well, while the Munda and Manki
system is (only) the functionary post or position.”
The second important and interesting part is that this customary system also includes
non-Adivasi members into their social system. It were those communities who came
to live with the Adivasi community as service providing communities, such as potters,
blacksmith, weavers and carpenters etc. who also are beneficiaries of this system.
Parya gave an example of the same when he said, that “in some places there can be a
90