In the post-independence period not only does one find greater concern but also more systematic efforts towards distinguishing tribe from caste. And yet, till today scholars have not been able to arrive at a systematically worked out criterion. In general they have tried to distinguish one from the other on the basis of a number of criteria. It has generally been assumed that the two represent two different forms of social organizations. Castes have been treated as one regulated by the hereditary division of labour, hierarchy, principle of purity and pollution, civic and religious disabilities, etc. Tribes on the other hand have been seen as one characterized by the absence of features attributed to the caste. The two types of social organizations are also considered as governed by the different set of principles. It is said that bonds of kinship govern the tribal society. Each individual is hence considered to be equal to others. The lineage and clan tend to be the chief unit of ownership as well as of production and consumption. In contrast inequality, dependency and subordination is an integral feature of caste society. It is also said that tribes do not differentiate as sharply as caste groups do, the differences between the utilitarian and non-utilitarian function of the religion. Caste groups tend to maintain different forms, practices and behaviour pattern for each of these two aspects of the religion. Tribes in contrast maintain similar forms, practices and behaviour pattern for both function of the religion. Tribes and castes are also shown to be different in respect of the psychological disposition of its members. Tribes are said to take direct, unalloyed satisfaction in pleasures of the senses whether in food, drink, sex, dance or song. As against this caste people maintain certain ambivalence about such pleasures. Further, in the ‘jati’ society, the village is expected to be culturally heterogeneous, with each jati following a unique combination of customary 20 practices. Tribesmen on the other hand expect their society to be homogeneous or, at least, not necessarily heterogeneous (Mandelbaum, 1970: 577). From attempt such as these and some others, certain images and propositions have been developed with respect to the concept of tribe in India. These include such facets as absence of exploiting classes and organized