Mother Tongue as the Medium of Instruction:

A Case study of Banjara Tribe in Telangana State

A Dissertation Submitted to the University of Hyderabad in Partial Fulfilment

of the Requirement for the Award of the Degree of

Master of Arts in

Applied Linguistics

by

Arjun Naik Guguloth

(Reg. No. 14IHMH09)

Supervisor

Prof. Uma Maheshwar Rao

Centre for Applied Linguistics and Translation Studies

School of Humanities, University of Hyderabad

Hyderabad- 500046, India

April-2019
 DECLARATION

I hereby declare that the work presented in this dissertation entitled “Mother
Tongue as the Medium of Instruction: A Case Study of Banjara Tribe in
Telangana State” is carried out by me under the supervision of G. Uma
Maheshwar Rao, Professor at the Centre for Applied Linguistics and
Translation Studies (CALTS) University of Hyderabad, and that this work has
not been submitted for any degree or diploma either in this University or any
other University.

I, hereby, agree that my project can be deposited in SHODHAGANGA

INFLIBNET. A project on plagiarism statistics from the university librarian is
enclosed.

Prof. Uma Maheshwar Rao Arjun Naik Guguloth

Supervisor Enroll no. 14IHMH09

IMA. Language Sciences

CALTS
 CERTIFICATE

This is to certify that the dissertation entitled “Mother Tongue as the Medium of
Instruction: A Case Study of Banjara Tribe in Telangana State” submitted for
the partial fulfilment of the requirement for the degree of Masters of Arts in
Applied Linguistics to the University of Hyderabad is a faithful and bonafide
work by Mr. Arjun Naik Guguloth under my supervision. The dissertation, in
part or in full, has not been submitted for any degree or diploma in this or any
other University. All the assistance received during the course of study has been
fully acknowledged.

The dissertation is ready and fit for submission.

Project Supervisor Head of the Department

 ACKNOWLDGEMENT

I would first like to thank my project advisor Prof. G Uma Maheshwar Rao of
the School of Humanities, CALTS at University of Hyderabad. The door to
Prof. Rao office was always open whenever I ran into a trouble spot or had a
question about my project. He consistently allowed this paper to be my own
work, but steered me in the right direction whenever he thought I needed it.

Finally, I must express my very profound gratitude to my parents and to my

friends for providing me with unfailing support and continuous encouragement
throughout my years of study and through the process of researching and
writing this report. This accomplishment would not have been possible without
them. Thank you.
 Abstract

This paper seeks to trace the history of Banjara tribe, and examine their socio-
economic conditions, the population status, the literacy ratio and dropout rates,
the threat factors to indigenous language and made arguments to bring in a
separate language policy at school level to make Banjara language as the
medium of instruction along with the language of Telugu, to make sure the
sustenance of their native language in Telangana state. To substantiate, the data
was collected from multiple resources, through field work, and from my own
empirical observations, as I hailed from the same community.
 Methodology

The study proposes the case study method. In case study method approach, the
investigator explores a case or multiple cases over time, through detailed, in-
depth collection of data involving multiple sources of information e.g.,
observations, audio-visual material and documents and reports. In the course of
the study the qualitative date will also be collected as empirical evidence to
support claims as and when required. In order to achieve the objectives of the
study, both the primary and secondary date would be relied upon. Primary data
include official reports, speeches, statements, press releases, agreements, and
declarations. The secondary date would be used to make the comparisons of
certain aspects of past, present and future events.
 INDEX
Chapter 1

1.1 Introduction

1.2 Introduction to Banjara Tribe

1.3 Banjaras in Telangana State

1.4 Role of Banjara in Telangana Economy

Chapter 2

2.1 Language of Banjara Tribe

2.2 Language policy in India for school education

2.3 Role of three language formula in mother tongue as the medium of instruction

Chapter 3

3.1 Mother tongue and its importance

3.2 Mother tongue as the medium of instruction

3.3 Census of Banjara community in Telangana State

3.4 literacy rate in Banjara community of Telangana State

Chapter 4

4.1 Mother tongue education for Banjara community elementary school children

4.2 Dropout rate of scheduled tribes in Telangana State

4.3 Reasons for less Literacy rate in Banjara

Conclusion
 Chapter 1

1.1 Introduction to Language:

Language is one of the most important characteristic forms of Human behaviour and it is a
tool for communication. This is possible only if the participants in the process of
communication understand the language. Communication with the language may take place
in different domains. Languages remain healthier and stronger in case the concerned
language is used in all the possible domains. Now, there are a number of languages that are
not used in every possible domain. The reasons could be many: 1.There is another dominant
language that is being used in certain domains, like education, administration and industry. 2.
People (speakers) may think that their language has lower status in the society. 3. People
adapt other language for the sake employment. 4. Less number of speakers. 5. Some people
(adapt other language) intentionally to change their nativity or identity. Etc. as well as some
socioeconomic factors also effect the language. Human spoken and written languages can be
described as “a system of symbols (sometimes known as lexemes) and the grammars (rules)
by which the symbols are manipulated”. In childhood, learning a language is normal. Most
human languages use patterns of sound or gesture for symbols which enable communication
with others. There are a large number of human dialects, and these appear to share certain
properties, despite the fact that each common property has exemptions.

1.2 Introduction to Banjara Tribe:

The indigenous people have been excluded from the mainstream of national development
despite several constitutional protections, provisions and privileges. The Government has also
introduced certain policies and implemented specific programmes for the social and
economic modernization, transition and development of the marginalized sections of Indian
society. These initiatives have not really benefited the women and weaker sections of Indian
society mainly due to lack of political will, social concern and discriminatory tendencies of
the ruling class. The Banjaras had led a gypsy life in the past and primarily lived in the
western Indian state of Maharashtra, Andhra Pradesh and Telangana. They belong to
Scheduled Caste in Karnataka state and backward caste in other states respectively. They are
basically nomadic people from the Indian states of Rajasthan, North West, Gujarat, Western
Madhya Pradesh and Eastern Sindh province of Pakistan. But Banjaras are spread all over the
country from north to south if we see in a geographical point of view.
“The Banjara is an ethnic group among larger populations in any society with a unique
culture and common characteristics such as physical features, common language, habits,
cultural homogeneity, unifying social organisation and habitats in the same territory” (Suresh
Lal, 2016). Basically they are culturally advanced and they have relatively isolated, living in
the edge of the mainstream.Banjara is the biggest ethnic tribal group of India which is not a
conventionally construed caste. They were basically the ethnic group which lived in forest
areas (Banaj) and depended on trade (Vanijya) according to the Sanskrit terminology. The
Banjaras are also known as Lamans / Lambara/ Labans/ Labhani/Lakhapati/ Lamanis/ Lavani
/ Laban/ LabhaniMuka/ Laman / Lemadi/ Lamadi/Lambadi/ Lamani/ Labhana/ Lumadale/
Brinjar/ Bripari/ Banjari/ Pindari/ Bangala/ Banjori/ Banjuri/ Brinjari/ dhadi/ Gormati /
Goola/ Gurmarti/Mukeri/ Sugali/ Sukali/ Kora/ Sugali/ Sukali/ Tanda/ Vanjari/ Vanzara/
Wanjari and Wanji. There are a number of historical evidences and landmarks which prove
that the Banjara community was aboriginal and primitive tribes of Indian sub-
continent.Banjaras have their own distinct culture, it has an important role in Indian culture,
their distinct life style which does not have anything in common either with the population of
plain areas or with the local tribes who are popular as Banjara or Lambadi or sugali or
lambani, in different parts of Telangana. They are basically divided into two tribes namely –
Maturia and Labana. The name Laman is popular long before the name Banjara and the
Laman Banjaras originally came from Afghanistan before settling in Rajasthan and other
parts of India. The survey of literature on Banjaras Community clearly indicates that “ ample
literature has been produced by the Western and Indian scholars. Yet the treatment of this
problem is exponential. Issues like Semantics, Historicity, Location, Ethnicity,
Categorization, Caste-clan Dichotomy and the community’s identity and inter face with
different pre-colonial, colonial and post-colonial political settings continued to gravitate the
attention for penetrative insights.” The Banjaras of India have a great historical legacy. They
share common anthropological characteristics and historical features with the Romani
Gypsies of the Eastern Europe and middles east countries. In foreign countries these tribal
groups are known as Gypsies. The word ‘Gypsy’ means “Wanders”. They wander from place
to place in order to earn their livelihood and they do not have a permanent settlement at a
place. The Romani Gypsies, Lambanis and Banjara’s history reveal the common fraternity
(Rathod, 2008:10). Basicallythe Banjaras are also known as the forest dwelling tribal and
The Banjara community retains its influence down the centuries to shape and reshape the
course of political history in India. The Banjara community considers itself as a nomad
community. The Banjaras have spread across the country. The Banjaras have been described
as an endogamous group of trading nomads who are organized into territorial groups of
Pattis, each of which has several classes known as endogamous units. Their settlements are
organised around lineage, clan and cultural and economic resources, irrespective of the
invasion of outsiders on their land. Their land and territories (forests, hills, valleys, water,
river beds and islands) are of crucial importance to their indigenous economic and cultural
identity. Each clan is organized into several smaller groups called “Tandas”, each comprising
six to 20 families. The doctrine of collective responsibility operates among the members of
the “Tandas. The Banjaras offer need to network life, network esteems and have aggregate
property assets for regular use. They are steadfast and care for one another and outline their
very own good financial frameworks, sharing their monetary assets similarly following their
libertarian traditions..Although a family is the producing and consuming unit the tanda is the
administrative unit in social economic and political matters (Vidyarthi, 1978:16).
 Picture 1: A Banjara women embroidering cloths

Various families within the tanda are bound by kinship ties which give security to the
members and bind them in the rules obligations and expectations towards one another. The
economy of Banjara is largely self-sufficient, unstructured and non-specialized. The social
system of Banjara is very simple and they functions more in a democratic way. The Banjaras
are the sturdy, ambitious people and have a light complexion. “The Banjara were historically
nomadic, growing cattle, selling salt, transporting liabilities. Most of these people now have
settled down to farming and various types of wage labour. Their habits of living in isolated
groups away from other, which was a characteristic of their nomadic days, still persist” (Naik
and Naik, 2012:05). “Their unique dress, heritage, customs and language distinguish them
from the majority population, and they maintain a separate lifestyle. The Banjaras were the
most important trader nomads. The Banjaras were basically traders of grain, salt, bamboos,
firewood and other essential commodities. They keep moving from place to place in search of
livelihood opportunities since they are the marginalized sections of Indian society” (Travel,
2009:14).The words that often come across in Telangana State and Andhra Pradesh are
Banjara, Lambada, Sugali, Lambadi and Naik. Banjaras are very much connected with their
God Sevelal Maharaj. He was the person who motivated, educated, gave knowledge about the
world and he born in Banjara community only. In other words we say that Sevelal Maharaj is
the pioneer of Banjaras. Even today there are number of Banjara organizations with his name.
Banjaras worship many goddesses like, Uppalamma, Maremma, Peer, Veeranna, Yellamma,
PanniDaadi etc. when they worship these goddesses they slaughter a goat, a sheep or a
chicken as a sign of sacrifice. But Banjaras do not do this kind of sacrifices for other gods
like Sevalal Maharaj, Bhavsingh Bava and HathhiraamMaharaj etc.The people of the Banjara
tribal community worship Hindu gods and goddesses too.

1.3 Banjaras in Telangana State:

The Banjaras were employed by Mohammad-bin Tuglak in his invasion to Warangal, the
then Capital of Kakatiya Rulers. The Banjaras usually provided provisions to the army.
Tuglak defeated Prataparudra, the ruler of Warangal in 1323 A.D. when Devagiri was already
a part of the Delhi Sultanate. This clearly shows that Tuglak might have come to the South
via DevagiriSirbar (Sirpur) to Warangal. After the conquest of Warangal, most of the
1.4 Role of Banjaras in Telangana Economy:

When we come to Telangana region the history of Banjaras is entirely different. If we see In
Hyderabad where one of the colonies, Banjara Hills was the one of the big Banjaras
settlements spread over five main Thandas, called Erna Thanda, SeethyaThanda, Bhukya
Thanda, Amarish Thanda and Ajmeera Thanda, two additional ThandasJhangi and Bhukya
Thandas located in the city of Hyderabad. All the Thandas were forcibly evacuated by
present residents and were developed into luxury residential colonies. A door in Golkonda
towards Hyderabad had been named as Banjaras were looked after by Banjara warehouse
men. Surplus food grains, ammunition, weapons were stored by banjara in those Dhungeons
along with the prisoners, horses and cattle. Most of the moving Guards appointed by the local
Nawabs were the Banjaras to which the prisoners and stored surplus commodities. Banjaras
also served as the main messengers for the army chiefs Shyamala Devi (1989).
In most of the Telugu Districts of his Highness Dominion, many of them are to be found,
settled down as village Banjaras taken to cultivation and cattle breeding. Banjaras are no
longer traders, their profession shifted to agriculture. They harvest like corn, chilly, sorghum,
all types of millets and vegetables. Today 90% of Banjaras are depended upon agriculture
only. If we see the history Banjaras they followed Barter System too. When Banjaras traders
they used to bring salt and other commodities and sale in the market instead of taking money
for the salt they use to take food grains or other things that they needed at that time.
 Chapter 2

2.1 Language of Banjara Tribe:

Banjara language is belongs to Indo-Aryan language family. The Banjara language is spoken
widely in the northern and southern India. Most of the native speakers live in the rural areas.
The literacy among Banjaras is very recent. Literacy rate in L2:43% for Banjara of Andhra
Pradesh (included Telangana). Many sources cite a much lower literacy rate for banjara, 10-
20% (2001 census). (Radio. Grammar. NT: 1999-2018.)As the Banjaras are scattered across
various states in the south, in west and in the central India they encounter a dominant
language in every state and in the process their language of administration, education and
industry will be the concerned state language. When we come to Telangana, The Banjaras are
one of the tribes of the Telangana state, they speak dialect known as Gorbholi, which has no
script and has mixed languages of Sanskrit, Hindi, Marati and Gujarati (Suresh Lal, 1995). In
Telangana state,Banajara people generally use Telugu script to write their language. The
language varies from one district to another. We can see the Banjaras inAdilabad speaking
differently from Warangal district as well as the Banjaras of Nalgonda speaking differently
from Janagov in Warangal district. But the interesting point here is if we observe within the
same district of Warangal, people of southern Warangal speak little different from northern
Warangal. So with in the district of Warangal we can observe the language variations. But all
these varieties are 80% mutually intelligible, so we consider these varieties as dialects of
Banjara language.

2.2 Language Policy in India for School Education:

India’s linguistic diversity makes language planning both complex and flexible for the number
of languages available in schools in India is perceived both as a problem and a merit. India’s
language policy in school education, “the three language formula” emerged as a political
consensus in the 1950s has become the guiding principle in fostering linguistic harmony among
the languages and linguistic groups, though its implementation has been seen as unsatisfactory
on many counts (NCERT, 2005a). The strategy of three language formula advocates mother
tongue based multilingualism where the medium of learning is the mother tongue or the home
language of children while it attempts to equip learners with functional proficiency at least in
three languages at the end of ten years of schooling. It is disturbing to find that number of
languages used as medium of instruction has been reduced to 47 from 60 during the last two
and a half decade (SrinivasaRao, 2008; Meganathan, 2011).However, as the position paper on
“teaching of Indian languages regrets (NCERT, 2005b), only 47 languages are used as the
media of instruction in schools. The number of languages used as media of instruction two
decade ago was around 60 (Srinivasa Rao, 2008; Meganathan, 2011).Indian Constitution
allots a schedule to deal with languages”. Articles 343 -351 of part XVII and the 8th
Schedule of the Constitution of India are on “issues of languages of the country”. Article 343
(1) states, “The official language of the Union shall be Hindi in Devanagari script”. Hindi
(though a majority language) is India’s official language, not a national language. According
to the Article 343 (2) English will be used for official purposes for a period of fifteen years
from independence. However, English continues to be the co-official or associate official
and link language across the country in spite of the efforts from many quarters to abolish or
replace English from public offices and from education, more so in higher education. The
famous (infamous?!) ‘angrijihatoa’ (Remove English) movement of the mainstream liberal
socialists in the Hindi speaking part of India of the 1970s has no takers now. The forerunner
in the movement, the state of Bihar now introduces English as a language from class one.

2.3 Role of Three Language Formula in Mother Tongue as the

Medium of Instruction:
The three- language formula has its roots back in the year 1961 and it was implemented as a
result of a consensus during the meeting of various CMs of the Indian states. According to
the national education policy of 1968, the three-language formula means that a third language
(apart from Hindi and English), which should belong to modern India, should be used for
education in Hindi-speaking states. In the states where Hindi is not the primary language,
regional languages and English, along with Hindi shall be used. This formula was altered and
amended by Kothari commission (1964-66) and mother tongues of the group identities. Also
Hindi and English remained at the two ends of the line. It is believed that the three-language
formula is just a strategy and should not be seen as a national language policy. A lot of
CBSE-affiliated schools, these days, are offering mother tongue or English, Hindi and a
foreign language, such as Mandarin, German and French. This the root cause of the debate. A
lot of schools fear that the CBSE circular issued recently could erupt a notion, wherein the
foreign languages offered at the school would be used as a fourth language or maybe, just a
hobby subject. This means that the students may not opt for these languages, fearing added
pressure or treating it as the burden of an “elective subject.” A lot of CBSE-affiliated
Government schools have already implemented this formula. The Union Government of
India in its circular asked CBSE schools to opt for the three language formula in which
Sanskrit or any other modern Indian language would be required along with English and
Hindi. This is seen as a decision of the HRD to replace German with Sanskrit as the third
language in the KendriyaVidyalayas. For this purpose, the MHRD (Ministry of Human
Resources and Development) notified all the CBSE School in all states to follow three
language formula.HRD Ministry debates that this formula has been into existence since long,
but has not been implemented by majority of the schools, thus underscoring the diversity
regarding linguistic situation throughout the country’s states.The three language formula
states that the child should learn his/her mother tongue or the regional language as the first
language. But it is not happening in many states. Moreover, the States were given complete
freedom to choose languages in their education system.But states are adopting dominant
languages as the medium of instruction and neglecting other like tribal languages and
minority languages. Even in Telangana,on 21st march 2018 chief minister Chandra Shekhar
Rao announced that he will propose a bill to the assembly that Telugu should be compulsory
subject in all public and private schools across Telangana. He says it is our responsibility to
protect our mother tongue and culture. But he did not talk about other languages (mother
tongues) in Telangana, like Banjara, Gondi, Chenchu etc. this shows how government is
neglecting the minority languages. If the government had developed these languages from the
beginning, they would have reached good position today, instead of being in endangered
language list.
 Chapter 3
3.1 Mother Tongue and its Importance:

“In developing countries, an estimated 221 million children enter the classroom unable to
understand the language they are taught in. Many countries teach in the old colonial
language or in a dominant national or international language which young children do not
speak at home.”

- Global Campaign for Education

(sic)

“Mother tongue is a traditional term for a person’s native language that is a language learned
from birth. Also called a first language, dominant language, home language, and native
language. The general term usage of the term mother tongue does not only the language one
learns from one’s mother, but also the speaker’s dominant and home language i.e. not only
the first language according to the time of acquisition, but the first with regard to its
importance and the speaker’s ability to master its linguistic and communicative aspects.
Contemporary linguists and educators commonly use the term L1 to refer to a first or native
language (the mother tongue), and the term L2 to refer to a second language or a foreign
language that’s being studied”.
The UNESCO declaration highlights that “the best medium for the education of a child is
his/her mother tongue”. Keeping the basic structure and spirit of this Three-language Formula
intact, the schools can adopt any language. There is absolutely no restriction in this.
Education in a child’s mother tongue will ensure better participation and richer interaction
and transaction in the classrooms. This will lead to better outcomes of children as far as
learning is concerned.

“Pupils should begin their schooling through the medium

of the mother tongue and that the use of the mother tongue
is extended to as late a stage in education as possible.”

--- (UNESCO, 1953) (sic)

3.2 Mother Tongues as the Medium of Instruction:
Cummins (2001) opines that “to reject a child’s language in the school is to reject the child”.
It is widely accepted that mother-tongue education is more conducive to creativity which
facilitates student learning and the development of intellectual abilities and also Mother
tongue will enhance student motivation and create better teacher-student relationships.
Deeper learning and higher order thinking skills are more likely to be developed. The
students can take part in increasingly dynamic and significant discussions and express their
thoughts all the more obviously in their mother language. This cultivates analytical and
critical thinking as well as confidence in learners. A Research conducted in the US and
Canada also supports the use of mother-language instruction, unless students’ L2 proficiency
meets the higher threshold at which L2 instruction would be beneficial to student learning.
People may think that lack of proficiency in other languages (English or Hindi or Telugu)
then their parents may think that if their children don’t get the proficiency in other languages
then their children may not get job opportunities.
participation and engagement, fluency and confidence are parts of the significance of mother
tongue schooling.
So UNESCO says that at its conference on cultural diversity following points are:

 “To promote education in mother tongue in order to improve the quality of the
curriculum and the education that children are receiving around the world;”
 “To minimize the possibility of young people being pushed out of the schooling
system into poverty and to therefore give them a better chance of life;”
 “To encourage bilingual and or multilingual education at all levels of schooling as a
means of furthering social and gender equality and as a key part of linguistically
diverse societies;”
 “To elevate language as a central part of inter-cultural education and to affirm the
literacy and mass communication are two major domains which the role of language
is also central to national socio-economic development.”

3.3 Census of Banjara Community in Telangana:

In Telangana state has 33 communities listed as scheduled tribes, Banjara tribe is one among
them. The scheduled tribes of Telangana accounts 9.34% of total Telangana state population.
The total population of scheduled tribes population in Telangana state is 31, 77,940. Out of
this 64.32% are Banjaras. Then total Banjara population across Telangana state is 20, 44,039.
Male population is 10, 44,345 and female population is 9, 99,694. If we see the Banjara
population district wise Mahabubabad has emerged as the top district accounting for a 37.8%
of tribal of the total population followed by Bhadradri-Kothagudem, Adilababad,
KumaramBheem-Asifabad, Jayashankar-Bhupalapalli and Warangal rural. If we see in
capital city of Telangana state, Hyderabad has 1.24% population, and Karimnagar has 1.27%.
Medchal or Ranga Reddy districts have more Banjaras than Karimnagar Banjaras. This is
because almost the entire urban areas are part of Karimnagar district. This whole data was
collected by Tribal Welfare Department after the bifurcation of Telangana from Andhra
Pradesh.

3.4 Literacy Rate in Banjara Community of Telangana State:

As I mentioned earlier the education in Banjaras is very recent. If we see the total literacy rate
among Scheduled Tribes in Telangana is 49.79%. Out of which male literacy rate is 59.93%
and female literacy rate is 39.54%. But when we come to Banjara literacy rate in Telangana
state is 49.01%. Out of which male literacy rate is 60.04% and female literacy rate 37.63%.
This is very less if we compare with other communities literacy rate. The reasons could be
many, these are major ones

1. Lack of financial assistance.

2. Lack of resources that are needed for education.
3. Lack of awareness.
4. Lack of proper guidance and information regarding education.
5. Lack of information regarding the rights and benefits that they have.
6. They respect elders’ sayings rather than an erudite of their community.

The elders often says that girls need not to study much because if girls study much then after
marriage their husband will die or they disrespect their husbands. There are many more
believes of people in negative way on education, especially girl education in the community.
 Chapter 4

4.1 Mother Tongue Education for Banjara Community

Elementary School Children:
In the year 2018, the Government of Telangana took an initiative to publish books for
elementary school children mother tongue by using Telugu script. After a short period of time
most of the schools of tribal areas got these books throughout Telangana and teachers started
teaching with those books. They implemented those books in four tribal languages like Koya,
Gondi, Banjara and Kolami.Telangana government published book for only 1st class Banjara
community children. They have implemented Banjara books in the year 2018, they found
Banjaras majorly in Etunagaram of Mahabubbad district and they started distribution from
there. They have covered most of the schools in Banjara areas. The schools of Banjara areas
has adopted Banjara language as their first language. The Government of Telangana designed
that book as to reduce the students drop out rate and remove the fear of children. They used
very simple examples, pictures and terms to remove the fear and to provide more conducive
environment for learning. Language is used here as a first line drug to remove the
monotonous nature of the children towards education. Teachers are saying that if they start
teaching in child’s mother tongue then we can acquaint them anything easily. If the children
start studying in their mother tongue then it may not look like an onerous task for them.But
we can remove that feeling with this steps. Today many countries implemented mother
tongue education policy because they found how good it is for children cognitive
development. Banjara language is pedagogically more justifiable and beneficial for student
learning when teachers no longer need to struggle with the language as well as to make them
to understand the concepts. Deployment of native language instructors since primary
language training requires educators who share the language and culture of the kids. So to
teach Banjara language in school, the government has to appoint Banjara teachers to teach
Banjara.
Picture2: Banjara vachakam
4.2 Dropout Rate of Scheduled Tribes in Telangana State:
This is the data that I collected from Department of Tribal Welfare, Hyderabad. This table
shows dropout rate among Scheduled Tribes of Telangana State. This data including all 33
Scheduled Tribes of Telangana. According to population of Banjara we can get the dropout
rate in Banjara language.

4.3 Reasons for Less Literacy Rate in Banjara:

The literacy rate is very less in Banjara community if we compare with other communities.
The reasons could be many, here aresome

1. Lack of awareness about the importance of education.

2. Migration from one place to another place according their convenience. Banjaras are
basically dwells in forest. Which means, they stay away from educational institutions
and lack of transportation facilities?
3. If we see the financial status of Banjaras, most of the Banjaras are financially very
weak.
Conclusion:
There are many problems regarding Banjara language, I mentioned some of them in the
above essay. Some shortcomings which are:

 Lack of adequate support from state authorities

 Lack of sufficient sources of funding
 Absence of fully trained and committed teachers
 Absence of systematic method of evaluation.