ABSTRACT:

The difference between human and other much important difference is seen from the children in which there are two very prominent differences are first only the human is a creature into the living world who needs a long-duration care in childhood and second is that it can be seen the effect of site and society in; he lives. These are many direct and indirect effects over the child of this culture, in which there is much traditional and local knowledge is used to take care of the children from disease. Sometime it affects to the children positively or negatively. It presented the research letter is based over care of new-born children of Durg, Rajnandgaan and Raipur district of Chhattisgarh state in which intellectually the negative effect is seen in the new-born children by tradition and costumes and many kinds of activities related with it. Presented survey study is based on triangular method in which the data is compiled by the both counting and quality method.

 

INTRODUCTION:

In the whole world of living world only the human is the single creature who lives in the two kinds of worlds. First as a member of living world in the form of a creature and second as a member of the social world in the form of the social members. There is the classification of whole human life assuming work. Age and some religion, for example, child age, adolescent age, young age and old age. Child age and old age are an extremely sensitive age of human life in which human is to be needed economic, socio-cultural, physically every type of protection is done family member is the duty of family; in child age, human is unable mentally and physically as they have very little stamina to fight with disease, so they are needed more care. Most of the society uses the modern and traditional medical system in treatment because of sensitiveness of dieses of children, in which many positive and negative orthodoxy treatments are accepted in this traditional treatment method. In these activity's enchantment and black magic is included. In the concern of this, again traditional treatment method is divided into two parts. First for children protection and treatment, many traditional treatment methods are followed by family. Especially olds of family and some traditional treatment method is accepted by “Baiga” and “Vaidh". Given survey letter is centralized to new-born children life and that new-born child and its years followed many activities of to the selected district's village of Chhattisgarh.

 

STUDY AREA AND PEOPLE:

Present study conduct in 30 village’s of two districts of Chhattisgarh State (India) which are Durg and Rajnandganv. In a present study, 15-15 villages are chosen by purposive sampling and study group is chosen by snowball sampling method. Baiga and Sirha are chosen as the key informant because they lead some religious and magical traditionally activities in villages.

 

USED METHOD AND TECHNIQUE:

Present study based on triangulation method. In this study quantitative and qualitative both methods are used. In quantitative method, structural interview schedule, Semi-participated observation and interview technique’s and in qualitative method, we used case Study, content analysis techniques. SPSS and MS-Excel used for data analysis. Some pictures and secondary resources also used for report writing and supporting present study.

 

RESULT AND DISCUSSION:

To remove laziness in a child: That all 30 villages which are selected us research areas; have two surprising way to remove laziness of new-born children. First, with the bathed water of children. Mothers take bathed water and throw water on running or sleepy street dogs, and they think laziness transfer from a child to the dog. This activity the members within the family can do every day, but it is believed that Sunday is the perfect day for it. The second way to remove laziness from a child similar type totke (sorcery) is done. If the twisting with pained to the child and when they sleep after crying, then Bambi (a kind of fish) is put down side with the child. In this activity, they believe same as. It is last one. All family members think that pain will be transferred to the Bambi fish, and child will be well.
The method which is used to finish twisted of child about that has the strong belief of villagers. They felt this method strongly work. The method which is running through the village is totka (sorcery) which are strangely rooted in public.

 

Protection of children from Witchcraft (Dyions): Selected 27 villages, out of 30 selected villages for the study have strongest phenomena to save the child from witches. These 27 villages have the belief that for a child who born in hospital or houses before he came first time in home family members makes the small temple of soil or cement has to pond under the ber (berry) tree, and they have to devote black bangles, red powder (sindur), lemon and black clothes in first Saturday of the day. In present time, villagers give all these things to satbahaniya devi (a goddess of children). Behind this activity, there is a strong belief of the villagers whom Satbahaniya lives in the ber (berry) tree and the women who died at the time of delivery (native people known delivery as Chewarhia) they became witchcrafts (Daynes). There is a belief behind these activities that the mother who died, they come to make cry to the children or to take with them. According to villagers if they gave black bangle, black clothe, lemon, etc. to Satbehinia than witchcraft can’t anything to new-born baby. This belief is strangely rooted in 27 villages. After this activity it there is no solution then educated family’s take their children to the hospital and illiterate take their children to the baiga-gunia (local healer) and other kind of healers.

 

Arrangement of the children placenta:

Children have to pipe on their body at the time of birth, about that there are many believe in the villages. The study field of villages has the strong belief about that. The pipe which is found on the child's body after birth they fall down after 4-5 or 7-8 days. They are asked by the woman who has not any child they made ladoo (a sweet) with sugar and children pipe and eat that. The belief is behind this that they become able to be pregnant after that but in every study field has two topics about that. First, the pipe is usable only it separated from the body itself and second it is not given to others very easily to be other because it can be used for the black magic very easily, and it is very sensitive. It is just similar to the concept of James Frazer (famous anthropologist) about black-and-white magic. According to James Frazer, all types of magic which are found in human society have a similar concept, if the magician wants to be more harmful, effective their magic, he needs some body parts like nail, hair, etc. of target man. That concept of Frazer called law of contact. That’s why the family members of new-born baby are digging soil very deep and put placenta in it. In this process maximum, families choose the place of hospital, education Institute, campus of court, etc. because they have another concept, if they put placenta in hospital land, court land, etc. than children became doctor, teacher, judge, etc. some other concept found within the study group about placenta, if they throw placenta anywhere and placenta eat by animal that is very harmful for entire life of child and also make the problem in care of baby.

 

Need of black silk (resham) in new born baby: Every studied family of the field area have concept of black resham. They wear black silk in different part of baby like both hand, waist, thumb of  foot, both thumb of hand etc. there are two concept about black silk first, black silk protect baby from evil eye and black magic this concept is apply for not only in baby stage but its effected entire life of man and women also. Second, black silk make children very strong which is helpful for their sexual life in younger age. That’s why family members gifted gold or silver locket, bangle with silk. 

 

Mul Nachtra (a planet activities according to astrology) at the time of infant born: In study villages, 28 villages out of 30 villages care mul nachtra at the time of infant Time and date of mul nachtra decided by families through general calendar or according to Brahmans. If any infant born at the time of mul nachtra the must be their treatment if not done than people’s thinks infant health could be not good, some problems at the time of marriage or infant could be dyed. Generally, persons of study areas treat mul nachatra by follows the process:

A   Infant father cannot see his child at least 21 days.

B   From day of born to next 21 days infant family members collect water of 21 different pond of 21 villages, soil of 18 villages than made a bowl.

C   Family members fill this bowl by collect water. At this time, father makes a triangle bed for infant.

D   After that father looks at his child, firstly, shadow of child in bowl water after that they can see and touch the own child after this Brahman says infant is safe now.

 

Those are long traditionally practices, which could be harmful for infant because infant need mother and father both care at this time like sometime infants suffer with some diseases, but father cannot see and touch infant.

 

Muh-Jutai (first food ceremony) of infant: Naming ceremony found in almost all families in various ways. Naming ceremony (local people called chhatti) found in all study villages which is generally celebrated within six days form day of child born that’s why it is called chhatti. However, some villages have modern thought about that because they celebrated chhatti assuming infant health if children health is not better than they celebrated chhatti after one year from infant birth. In this condition infant, family members called barber and cut some part of infant hair and also cut some hair of infant grandfather or uncle. However, some families are stayed with tradition. They celebrated chhatti in six days from infant birth in any condition, which is not good for infant health. After one year, muh-Jutai ceremony also celebrated by infant family members. Level of ceremony depended on economic condition of family; rich families celebrated this in the large way, and poor families celebrated in the small way. Some strange taboo found in study areas, if any family member was died last one year and related program called barsi not done, then they cannot celebrate naming ceremony. One other taboo found in study area if sixth day from infant born is in navratri (a Hindu festival), then also they cannot celebrate naming ceremony.

 

Remove the fear of infant:

Generally, we can see children body movements are sometimes fearful like they fall down. In study areas, family members think if infants have more and more fear in this stage, he could be fearful entire life that’s why they applied some local practices; mother put a part of her cloth on infant hand, or she put a part on any cloth on infant chest. According to mothers, infants think mother holds him because of this practices infant personality are also improved. Sometimes, infants have some physical problem, and they are regularly cried but parents think they are crying because of fear, and they give not any attention for a child. Sometimes, it became a dangerous problem.

 

Traditional and Modern treatment of infant: Study group gives two types of an answer about infant heath. Answer depended on their education status. Educated families give first priority to doctors for infant treatment but illiterate or less-educated families give first priority to baiga and gunia (local healers). A government program helps to increase awareness about mother and infant health and avoid thinking for black magic.

 

Review of practices which are done by family member for infant treatment:

1. Totke (sorcery) for remove laziness of new born baby:

Table No. 1 Totke (sorcery) for remove laziness of new born baby

S.No.	Totke (sorcery)  for remove laziness of new born baby	Frequency	Percentage
1	Throw bath water of children to dogs	38	34.9
2	Put Bambi fish under children bed	26	23.9
3	Worship of  satbehinia	22	20.2
4	All above totke (sorcery)	14	12.8
5	Treatment by doctors	9	8.2
Total		109	100

 

Table no. 1 shows family members applied various methods for avoid the laziness of new-born babies. Maximum 34.9 percent family members of babies throw bath water of children to dogs. Secondly, 23.9 percent family members Put Bambi fish under children bed for avoid the laziness of children. Worship of satbehinia, treatments by doctors is other methods for these.

2. Totke (sorcery) for remove laziness of new born baby:

Table No. 2 Sources of Totke (sorcery) for remove laziness of new born baby

S.No.	Sources of Totke for remove laziness of new born baby	Frequency	Percentages
1	Learn by old family members	58	53.2
2	Council of Baiga/Vaidh (local healer)	22	20.2
3	Learn by other person experiences	23	21.1
4	Self thinking	6	5.5
5	Council of modern doctors	0	0
Total		109

 

Table no. 2 showed sources of Totke (sorcery) for remove laziness of new-born baby. Maximum 53.2 percent family members learn this kind of totke (sorcery) by old family members and other members by council of baiga (local healer), learn by other person's experiences, self-thinking but no one learns by modern doctors. So we can say that all practices of totke (sorcery) generated by traditionally.

 

3. Co-relationship between Totke for remove laziness of new born baby and education states of mother-father:

Table No. 3 Co-relationship between Totke for remove laziness of new born baby and education states of mother-father.

S.No.	Totke for remove laziness of new born baby		Education Status					Total
			Illiterate	Primary	Middle	High School/Higher Secondary	Graduation/ Post Graduation
1	Throw bath water of children to dogs		12 (31.6%)	14(36.8%)	8(21.1%)	3(7.9%)	1(2.7%)	38100%
2	Put Bambi fish under children bed		17(65.4%)	4(15%)	2(7.7%)	3(11.5%)	0(0)	26100%
3	Worship of  Satbehinia		5(22.7%)	2(9.1%)	2(9.1%)	11(50%)	2(9.1%)	22100%
4	All above totke (sorcery)		12(85.7%)	2(14.3%)	0(0)	0(0)	0(0)	14100%
5	Treatment by doctors		2(22.2%)	1(11.1%)	0(0)	4(44.4%)	2(22.2%)	9100%
Total		Frequency	48	23	12	21	5	109
		Percent	44.0	21.1	11.0	19.3	24.6	100

 

Table No. 3 shows co-relationship between Totke (sorcery) for remove laziness of new-born baby and education states of the mother-father. Maximum 44 percent illiterate families have done every kind of the process like worship of Satbihinia, put Bambi fish under children bed, etc. In the study group 44.4 percent highly educated families refer to doctors for infant treatment. Highly 85.7 percent illiterate families apply all practices. So, according to table we can say education is a most important factor for awareness.

 

4. Co-relationship between Totke (sorcery) for remove laziness of new born baby and age-group of mother-father:

 

Table No. 4 Co-relationship between Totke (sorcery) for remove laziness of new born baby and age-group of mother-father

S.No.	Totke for remove laziness of new born baby	Age Group					Total
		20-30	31-40	41-50	51-60	60+
1	Throw bath water of children to dogs	3 (7.9%)	7 (18.4%)	9 (23.7%)	7 (18.4%)	12 (31.6%)	38 (100%)
2	Put Bambi fish under children bed	4 (15.4%)	3 (11.5%)	7 (26.9%)	2 (7.7%)	10 (38.5%)	26 (100%)
3	Worship of  satbehinia	8 (36.4%)	8 (36.4%)	2 (9.1%)	1 (4.5%)	3 (13.6%)	22 (100%)
4	All above totke (sorcery)	1 (7.1%)	1 (7.1%)	3 (21.4%)	2 (14.3%)	7 (50%)	14 (100%)
5	Treatment by doctors	4 (44.4%)	2 (22.2%)	2 (22.2%)	1 (11.1%)	0 ()	9 (100%)
Total	Frequency	20	21	23	13	32	109
	Percent	18.3	19.3	21.1	11.9	29.4	100

 

Table No. 4 shows co-relationship between Totke for remove laziness of new born baby and age-group of mother-father. Maximum 29.4 percent peoples of age group 60 plus. So old ager trying to continue their knowledge about infant health. And 44.4 percent peoples who are in age group 20 to 30 years refer to doctors for treatment.

 

 

5. Co-relation between Totke for remove laziness of new born baby and economic states of mother-father:

Table No. 5 Co-relation between Totke for remove laziness of new born baby and economic states of mother-father.

S.No.	Totke for remove laziness of new born baby	Economic Status					Total
		5000-10000	10001-20000	20001-30000	30001-40000	40001+
1	Throw bath water of children to dogs	13(34.2%)	12(31.6%)	4(10.5%)	3(7.9%)	6(15.9%)	38(100)
2	Put Bambi fish under children bed	11(42.3%)	13(50%)	1(3.9%)	0(0)	0(0)	26(100)
3	Worship of  satbehinia	12(54.5%)	4(18.2%)	2(9.1%)	2(9.1%)	2(9.1%)	22(100)
4	All above totke (sorcery)	4(28.6%)	7(50%)	1(7.2%)	2(14.4%)	0(0)	14(100)
5	Treatment by doctors	0(0)	1(11.1%)	1(11.1%)	4(22.2%)	3(33.3%)	9(100)
Total	Frequency	42	37	9	11	11	109
	Percent	38.5	33.9	9.3	10.1	10.1	100

 

Table No. 5 shows co-relation between totke (sorcery) for remove laziness of new born baby and economic states of mother-father. In study groups maximum 38.5 percent families who are under in lower income group believe in totkes (sorcery) but these kind of believes found in all income groups but lower income group are highly effected by this.

 

CONCLUSION:

In present century, government and other institutions tried to make awareness for maternal health, infant health, PNC, ANC etc. by various development programs and plans however many families applied different-different negative practices for infant treatment which could be so harmful for infant. Educated families have more awareness compression to illiterate families but some educated persons are also believe in black magic and related process which is very sensitive for our society. Indigenous or local knowledge available in all societies which gives some positive results and some negative results like lots of tribal communities lived in India and they have great local and indigenous knowledge about herbal medicines. Research and Researchers want to increase positive results of indigenous knowledge and make avoid with black magic type practices because of this sometime infant family members lose important time for this type of practices and sometime results could be dangerous. Present paper tried to make some research problems for further studies in rural surrounding.

 

REFERENCES:

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4.     Pandey G. Anthropological Theory: Classical and Modern. Concept Publishing Company. New Delhi. 2007.

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6.     Verma SK. Black Magic in Chhattisgarh. International Research Journal of Humanities, Engineering & Pharmaceutical Sciences (An International Registered Research Journal), 02 (08); 2014 : 157-159.