56 SOCIAL SCIENTIST necessary, had to be changed. Through consensus of all those present at the dawat, the Sadar Naik performed the ritual purification by placing the gold in the fire and placing it on the tongue of the families, including small children, of those becoming Lambadas. But this time it was different; the Sadar Naik was not given gold. All those present had a sense of guilt and were reluctant to eat all the food prepared. In all other aspects the ceremony was traditional; those who recommended the Zangad families for inclusion into the Lambada community received their gifts, travel expenses were paid, and all the food and drink was consumed. Since this dawat, Zangads of the above area were accepted as Lambadas by a simple ceremony, a dinner was given for their own thanda. There was no gold, no goats, no sweets, no liquor, no travel allowances. For example, Bhimla of Sirparthanda, Matpally Taluka, and Gangya, son of Golya (Golya was adopted by an original Lambada from Golla Ashanna's shepherd's family, which is named Golya) were accepted in this style in July 1982. The regidity of unjust customs and traditions has been challenged. The Naiks agree that they cannot get away with what they could in the past and will now have to be more responsible for the Lambadas in their own thandas. It is difficult to predict what further changes will be brought about among the Lambadas and what the interface of caste and class will be once the Lambadas become more conscious of their rights. B SHYAMALA DEVI RATTORD Lecturer in Economics, Arts & Science College, Kakatiya University, Warangal. 1 One derivation of the term Banjara as given by Raghavaiah Tribes in India is that it comes from Vanacharas, meaning 'wanderers in the forests'. The Banjara Seva Sangh Report, 1967, suggests that it is derived from the Sanskrit 'vanijyam', meaning 'trade*. In the Deccan the common names are 'Lambada (also Laman, Leban, Lamani) derived from the Sanskrit root 'lavan* meaning, 'salt' and 'Sugali* meaning 'people rearing cows'. Another interpretation of 'Sugalis' is breathers of fresh air. The estimate of Banjara population was made in 1967. 2 For the definition of these terms, see Mao Tse-tung, "An Investigation into the Peasant Movement in Hunan", Selected Works, Vol I. 3 The term refers to the Land Record Register. 4 "Dhapdva" refers to anyone who plays the drum in ritual ceremonies. 5 "Dhadi" refers to messengers and musical performes who narrate legends in the form of songs at life ritual ceremonies. 6 "Bhat" like "Dhadi" refers to messengers and musical performers. 7 The term "Zagand," refers to "outcastes" (i e, othor than Lambada) 8 These observations are based on my field trip to Gotlapalli Thanda, Veenukonda, Guntur District, which I visited in May 1976. 9 "Jeetha" refers to an agricultural worker whose employment is contracted for a year or two. 10 The institution of Sadar Naik is not universal in Andhra Pradesh. 11 In the words of the Sadar Naik in the Lambada dialect "sono lu ma, thonasonathi bunjhu, karthona sono" translated "I shall make gold from you and burn you with gold, and turn you to gold", i e, make you a worthy of being called a Lambada.