Halba Tribal History,

Numerous authors have contributed to the creation of several misconceptions about the Halba tribe's origins. According to some scholars, the Halba tribe originated from effigies of Shiva-Parvati that were placed for crop protection in the fields of an Oriya king. These effigies, through the blessings of Shiva, came to life in human form. When these living beings inquired about their caste, Lord Shiva named them "Haliba Ta" in the Oriya language, which translates to "one who moves." Over time, the term "haliba ta" was corrupted into "halba."

Halba's origin is connected to the Rukmini-Haran episode of the Mahabharata. During Rukmini Haran, warriors who supported Balarama began using his preferred weapon, the Hal. Over time, the term "halavahara" evolved into halba as apabhramsa. According to English scholar G. K. Gilder, Halba is thought to have stemmed from the Kannada word "Halbaru," meaning ancient.

Mythological tales and academic perspectives may vary, yet an examination of the evolution of early economy and society reveals a significant transformation in the social, economic, and cultural standing of primitive groups who transitioned from basic agriculture to a more established agricultural economy, progressing from the agricultural phase to an agrarian economy. In Halbi language, the expressions "Parad Khelto" for hunting and "Dahi Dosto" for shifting agriculture are commonly employed.

Halba origin from ''plough'' and ''bahna'' -

The term 'halba' originates from the combination of using a plough in agricultural activities and the traditional tool of chivda (poha) 'bahna'. Halba people are primarily known as an agricultural tribe. Women from the Halba community boil leftover paddy from surplus grain production, heat it over a slow flame in a handi, and then pound it in the bahna using a pestle and chatu. This process results in the production of chivda (poha). The women of the Halba caste contribute to the household income by selling this chivda in the market. Chivda Kutna is the customary occupation of women belonging to the Halba community.

Sukh - Chivda's contribution to Bastar culture –

 Chivda plays a significant role in fostering social unity within Bastar's culture. In Halba society and other communities, it is customary to offer chivda with jaggery upon the conclusion of various auspicious rituals, particularly during engagements and weddings. For generations, chivda with jaggery has served to enhance social cohesion by bringing together the diverse societies of Bastar. This is why it is referred to as "Sukh-Chivda" in Bastar. The act of blending jaggery with chivda in a leaf container (doni) during Sargi (sal) signifies the fulfillment of a specific ritual. In select regions of Bastar, members of the Muria-Gond community present chivda, crafted by Halbin women, to their ancestral deity during the Nawakhani festival.

Halba is the original tribe of Bastar-

Did Halba migrate from another state? Historians, writers, and language experts have labeled Halba as a migrating tribe from Warangal (Telangana), connecting it to the Kakatiya king Annamdev without thoroughly examining the geographical, political, cultural, and historical context of Bastar. However, the truth is quite the opposite. Historical records indicate that Annamdev of the Chalukya dynasty ventured towards Bastar in 1317 with the ambition of founding a new empire due to the repeated Muslim invasions in Warangal, Telangana. With the support of Kuldevi Mai Danteshwari, Annamdev entered Bastar accompanied by just 2000 soldiers. Despite facing strong opposition from the tribes, the Kakatiya dynasty was established in Bastar by 1324.

Halba is the indigenous tribe of Bastar. Had Halba originated from Warangal, Telangana, alongside the Kakatiya king, the Halbi language, the ancestral dialect of the Halbas, would likely contain numerous Telugu words. However, Halbi does not incorporate any Telugu vocabulary. If Halba had migrated from Warangal in a military capacity, they would have likely abandoned their women, children, and relatives. As a result, their clan's descendants would have settled in Telangana, where they would still exist today. Nevertheless, the Halba society is not present in Warangal or other regions of Telangana currently.

In their writings, Dewan Panda Baijnath, R.V. Russel, Hiralal of the Bastar princely state, and Kedarnath Thakur, the author of Bastar Bhushan, identify the Halba people as the Muria tribe of Bastar. Despite living in Bastar for centuries and holding a high cultural status among other castes, some scholars mistakenly believe that the Halba tribe migrated from other states. According to the first published book of the princely state, Bastar Bhushan (1908), the Halba tribe has maintained a significant cultural prosperity compared to the 24 castes residing in Bastar since ancient times. The socio-cultural status of the Halbas improved during the Kakatiya reign due to changes in behavior, lifestyle, attire influenced by trusted soldiers, involvement in state administration, and close ties with the royal family. This distinction in status sets the Halbas apart from other contemporary primitive and traditional castes. R.V. Russel and Hiralal (1916) point out that the Halbi dialect indicates the tribal background of the Halba caste.