![[1000033895.jpg]] *Translation via AI and edited for corrections by Praveen Rao from Center of Adivasi Health, IPH Bengaluru* **Ravulas: A Model for Those Who Belittle Women** **While efforts to suppress the development of women are common, one tribal community stands in contrast by following a matriarchal system.** **By Pushpa Yerava Ranga** The family system in India is primarily patriarchal. In this system, every decision, administration, and leadership role belongs to men. However, history shows that matriarchal family systems existed in many places. In some regions, this system is still alive today. At a recent event in Mysuru, Australian tribal writer **Julie Janson** mentioned that in Australian tribal communities, about 40% follow a matriarchal family system. Not only in Australia but also in neighboring Kerala, some communities are matriarchal. However, in our region, only a few tribal communities—specifically the **Ravula (Panjiri Yerava)**, **Koraga**, and **Malekudiya**—follow this system. I am proud to belong to the Ravula community. **Traditions and Identity** In this tribal community, from birth until death, every ritual identifies an individual through their **'Chemma'** (clan/lineage). There are a total of 13 primary Chemmas and 33 sub-Chemmas in this community. Every Chemma has one female deity and one male deity. A unique aspect of this community is that they celebrate more when a girl child is born. The reason for this joy is the belief that a daughter is born to carry forward their lineage. To signify the birth of a girl, they hang a winnowing fan (mora), a coconut shell, and a small bamboo basket (kotla) in front of the house. This tradition symbolizes the hope that the newborn girl will eventually feed and care for the community. The cradle itself serves as a sign that the lineage of the Chemma will continue through her. **Marriage and Social Norms** In the Ravula tribal community, women do not marry their maternal uncle (Sodara mava). Since the maternal uncle belongs to the mother’s clan, a marriage between him and his sister's daughter is not permitted. However, one can marry the maternal uncle’s son. The community encourages **widow remarriage** and **re-marriage**. If a husband passes away or if a couple separates for various reasons, there is an open opportunity for a second marriage, referred to as 'Kudoli'. When a groom's family seeks a bride, the woman's family conducts a 'groom test.' From the day the marriage is agreed upon until the wedding day, the groom's family must provide food grains and necessary funds to the bride's house. Additionally, the groom must go to the forest, collect firewood, and split it for the bride’s family. If he performs these tasks well, the woman’s family decides he is fit to marry their daughter. The groom's side bears the entire cost of the wedding. They must provide gold jewelry and sarees for the bride and bring her to their home after the ceremony. **Inclusion and Status** If a woman from this community marries a man from another community, the tribe "purifies" the man and inducts him into one of their Chemmas. He is accepted into any Chemma except the girl’s own. The same rule applies if a man from the community marries a woman from outside. When someone in the community dies, the final rights and positions are granted to women. The logic behind this is that women should not be subjected to pain. Interestingly, the high-status ritual performed on the day of the funeral, known as 'Punda Tude Kinjiye' (listening to the spirit), is performed by women. Even the 'Nyaya Panchayats' (community courts) include women, allowing them to express their opinions during proceedings. **Conclusion** In a society where efforts to suppress the independent identity of women begin as early as the womb, this tribal community—which views women with respect as the head of the family—should serve as a model. Though the Ravula community is educationally and economically backward, they are not backward in their thoughts and traditions. There is a need to recognize the matriarchal values of the Ravula community and integrate these tribal values into the mainstream. **Author:** Professional Social Worker