Abstract

: The word indigenous comes from the roots ‘Indigena, meaning within or inborn, associated with the particular land or situation. This knowledge varies from place to place, situation to situation and community to community. Generally, this knowledge is inherent in the indigenous tribe's practices, including family management, land rights, natural resource management, childcare, health, well-being and other aspects of daily life. . In tribal communities, practices are deeply intertwined with well-being and perceptions of it are subjective. Subjective well-being is a concept firmly rooted in individual experience within tribal communities; their ways of living promote it, whereas the Eurocentric worldview emphasizes objective well-being based on a uniform pattern of life and a narrower perspective, in contrast to tribal communities' subjective well-being. From this perspective, the researcher believes that indigenous knowledge systems comprise collective knowledge, abilities and customs that Indigenous people have created and transmitted over the centuries, collectively referred to as Indigenous Knowledge Systems (IKS). The culture, customs, and experiences of Indigenous peoples form the foundation of these systems, which are often intertwined with their spiritual beliefs and connections to the environment. Indigenous knowledge is the traditional wisdom, customs, and understanding cultivated over many generations by Indigenous communities, rooted in their environmental, spiritual, and cultural experiences. It encompasses a broad spectrum of knowledge, including governance, medicine, agriculture, storytelling, and craftsmanship. The above information is closely associated with the local ecosystems and way of life, and it is frequently passed down orally through various customs, practices, and observations. In this context, Indigenous knowledge is distinct, situation-specific and often intended to maintain the balance between nature and humans. From the above standpoint, subjective well-being is a form of social practice, and through these practices, indigenous communities mould the younger generation in line with their customs, culture, and social norms. From the Santhal worldview, Baha is not just a festival; it’s the celebration of newness and the customs and culture of the Santhal community, and through these practices, they cultivate subjective well-being. Fostering the development and well-being of a person or group in a thorough and balanced way, addressing multiple interrelated areas rather than focusing on just one, is known as holistic development. To ensure overall harmony and progress, it considers physical, emotional, mental, social, spiritual, and even environmental factors. The term well-being describes a general state of contentment, comfort and health . It encompasses mental, emotional, social and even spiritual aspects in addition to physical health. Finding harmony and balance in various facets of life is the key to achieving well-being.

1. Introduction

Purulia district, located on the western border of the state of West Bengal, is a geographically, culturally and socially distinct region. The Ayodhya Hills, Jaychandi Hills, forests, barren red soil, and the district's drought-prone climate have particularly affected life in this district. Various tribal communities have been living here for a long time, maintaining a good relationship with the natural environment ³. A significant part of the total population of this district belongs to the Scheduled Tribe community and the Purulia tribal region is one of the tribal regions of West Bengal for the residence of tribal communities.

Among the important tribal communities of Purulia district are Santhal, Munda, Bhumij, and Khira, etc. Each of them has its own language, culture, farming style, social customs, and lifestyle. Although the spread of modern education and the expansion of administrative structures have brought some changes in the way of life, it can still be said that their cultural practices and social organizations are especially visible in daily life ⁴.

Identity of the Tribal community:

Most families living in the rural and marginal areas of Purulia District earn their living through agricultural labour, daily wages and the collection of forest resources. Land ownership is almost non-existent and, in many cases, they work as small, petty farmers. Due to drought-prone areas and poor irrigation systems, agricultural problems are widespread, negatively impacting economic stability ⁵.

Although the literacy rate is gradually increasing, it is still well below the state and national rates. Especially the Scheduled Tribes and women lag behind in education. Although some improvement has been achieved through government aid and voluntary organizations, significant challenges remain. The poor health service situation is evident in remote villages, transportation problems and a lack of infrastructure in primary health centers, all of which create obstacles to regular medical services. In this context, knowledge of local language and traditional medicine, or indigenous medicine, plays a special role ⁶.

The social structure of the Purulia tribal society is a strong, cohesive family system of beneficial relations. The couple or joint family in the village council or panchayat leadership system solves problems by exercising social control and making decisions. Festivals and rituals help maintain social cohesion through daily music and leadership rituals. Such social bonds and mutual cooperation strengthen the tribal community by fostering good relations, personality, sense of security, sense of humour and self-identity, which are the components of subjective well-being. From the tribal perspective, the only income, education rate or health infrastructure cannot fully explain the overall well-being of the tribal society. It's shown that, with a minimum income, rural communities live very well and effectively, and enjoy their lives with full satisfaction. When researchers interacted with tribal community members in Purulia, they opined that life satisfaction can be learned from insects. Because insects do not extract nature, they harmonize with nature, and they don’t hoard food for their own purposes; they share it with joy and a spirit of brotherhood. So the tribal communities believe that, despite having limited economic resources, the Purulia tribal community maintains social harmony and a harmonious relationship with nature ⁷.

Thus, this insightful study raises the question of whether well-being is measurable only through objective indicators or whether personal feelings are deeply intertwined with cultural context and collective consciousness.

Subjective well-Being is the collective consciousness, according to the tribal worldview. Well-being cannot be measured through objective measuring instruments. It is a true way to express oneself.

The problem of this research is therefore twofold: first, to analyze the actual socio-economic conditions of the tribal communities of Purulia; second, to understand the concept of subjective well-being embedded in their lives. While modern development thinking prioritizes economic growth and measurable indicators, the experience of tribal communities shows that cultural continuity, social cohesion, and ecological balance are equally important.

Therefore, this case study of thematic well-being, focusing on the tribal community of Purulia, is not just a regional inquiry; rather, it is an attempt to evaluate the concepts of development and well-being from a new perspective. Here, both demographic reality and cultural experience need to be analyzed in an integrated manner to clarify the true nature of the tribal society's welfare consciousness.

Subjective well-being refers to how a person experiences, evaluates, and perceives their own life. It does not depend on external measurements or economic criteria; rather, it depends on how satisfying, meaningful, and enjoyable the person finds their life, and subjective well-being differs from one individual to another. In one situation, one person can be happy, but another can be unhappy. So, two people in the same situation can be happy or unhappy differently. This difference is the basis of subjective well-being ⁸.

It is a comprehensive reflection of a person's mental state, life satisfaction, emotional experiences, and sense of meaning in life. Therefore, subjective well-being is a multidimensional concept that extends beyond the feeling of ‘I am well’, it is associated with deep satisfaction and emotional harmony with life. Thus, Subjective Well-Being in tribal societies is very common, and most tribal community members live happy, prosperous lives with minimal earnings ⁹.

i. Individual dependence:

Subjective well-being depends entirely on an individual's feelings. The standards by which society or the state determines development may not always align with an individual's internal happiness. One can be happy with little wealth and unhappy with a lot of wealth ¹⁰.

ii. Experientialism: It is deeply connected to the daily experiences of the individual. The joy or suffering that a person experiences through family, work, social relationships, and cultural practices—these all affect his or her sense of well-being.

iii. Changeable: Subjective well-being is not static. It can change over time, depending on the environment, social status, and personal circumstances. What is a source of joy at one stage of life may lose importance at another. Thus, subjective well-Being is a changing dynamic concept. In a tribal society, people are shown to live in the present moment, and their satisfaction levels are unique from one individual to another. Thus, Subjective Well-Being within the tribe of Chotonagpur Plateau is interdependent on their society, customs, culture, and tradition ¹¹.

iv. Cultural dependence: The concept of happiness and satisfaction varies according to culture. In some societies, personal success is emphasized, while in others, collective unity and family relationships are given greater value. Therefore, subjective well-being is deeply related to the cultural context.

v. Holistic:

It does not depend on any single area of life. Economic status, mental peace, social security, and spiritual beliefs—all these combine to create a holistic feeling.

Subjective well-being can generally be divided into several main components. In the ways these practices are practiced within tribal society, several components of Subjective Well-Being are reflected in their various means of living and ways of looking at the world.

i. Life Satisfaction: This is a cognitive or thought evaluation. The degree to which a person feels positive about their life as a whole is important here. Is he satisfied with his achievements, relationships, and the course of his life? This evaluation is the key to life satisfaction ¹².

ii. Positive Affect: How often a person experiences such positive feelings as joy, peace, gratitude, and hope—an important part of subjective well-being. When a person regularly experiences positive emotions, he feels happier.

iii. Low Negative Affect: Sadness, anxiety, anger, or depression—although such emotions are a normal part of life, if they are prolonged and intense, the feeling of well-being decreases. In subjective well-being, it is important to have relatively low levels of negative emotions. In our tribal society, there are positive feelings and their holistic practices contribute to joy and happiness. There was a saying in tribal society: If a person feels their life is valuable, their well-being increases, reflected in a sense of good relationships and brotherhood.

iv. Meaning and Purpose: It is important for a person to have a purpose in life, not just to find joy. If a person feels their life is valuable, their well-being increases. Thus, subjective Well-Being promotes the sense of ownness.

v. Social Connectedness: Humans are social beings. Good relationships with family, friends, and community, and a sense of acceptance, have a profound impact on a person's well-being. Feelings of loneliness generally reduce well-being. In a tribal society, hold the strong bond among themselves

Subjective well-being is a concept closely related to a person's inner world. It does not depend only on external success or wealth; rather, it depends on how meaningful, joyful, and balanced a person perceives their life to be. Therefore, to assess the well-being of a society or community, it is not enough to rely solely on statistical indicators; individuals' feelings, experiences, and cultural context must also be given equal importance.

2. Needs and Significance of the Study

In contemporary development thinking, “well-being” is mostly explained through measurable indicators such as economic growth, income growth, infrastructure, education, and healthcare. But in reality, people’s lives are not only dependent on material gains; they are also deeply connected to their feelings, social relationships, cultural identity, spiritual beliefs, and mental peace. In the case of indigenous communities in particular, it is seen that their philosophy of life and values are not fully compatible with mainstream development thinking. In this context, research on subjective well-being is of great significance ¹³

i. The need for this research lies in prioritizing the voices of indigenous communities. For a long time, their development has been evaluated from an external perspective, but how they see their lives, what they are satisfied or dissatisfied with, is a relatively under-discussed issue. The analysis of subjective well-being allows these internal feelings to be expressed and connects development with human experience. From colonial lenses, we are unable to assess tribal development, but from decolonial narratives, we can understand it and its cultural ethos and janajatiya knowledge patterns. So now is the time to decolonize our education system to better understand the tribal community. Through the decolonization of the developmental process, we will ensure the tribal development of the tribal society.

ii. Nowadays its utmost importance to examine the relationship between indigenous knowledge systems, social norms, and cultural practices and well-being. Their way of life is nature-based, community-based, and spiritually-based. Family solidarity, mutual cooperation, and festivals strengthen social bonds, which in turn foster mental health and identity. This study will show that well-being is not only a matter of economic security; it is also deeply related to cultural continuity and social cohesion.

iii. Indigenous societies are facing rapid change due to the impact of modernization and globalization. Land loss, changes in livelihoods, expansion of the education system, and the impact of urbanization are affecting their traditional way of life. It is important to understand how these changes are affecting their self-identity, social relationships, and mental health. The study can analyze both the positive and negative aspects of these changes and provide practical ideas for future planning.

iv. The importance of this study in policy-making is particularly significant. Often, development projects are not aligned with local needs and culture, resulting in the desired outcomes not being achieved. If the components of subjective well-being are taken into account, development plans can be more inclusive and relevant. This will not only focus on infrastructural development, but also on the mental and social well-being of people.

v. This topic will provide new perspectives in research in the field of education and sociology. Research on the relationship between subjective well-being and indigenous communities is relatively limited. Therefore, this research will add new information and analysis to the existing body of knowledge and open avenues for future research.

vi. This research is also significant in establishing social justice and equality. Indigenous communities are often socially and economically marginalized. Financial assistance alone is not enough to improve their quality of life; their cultural dignity, self-identity, and psychological safety must also be given equal importance. This human and moral responsibility can be clearly highlighted through the discussion of subjective well-being.

vii Therefore, this research is not just an academic endeavor; it is a social need. The need of the hour is to rethink the concept of development by respecting the lives, feelings, and values of indigenous communities. Analyzing indigenous societies in the light of subjective well-being will enable the development of a holistic, humane, and sustainable vision of development.

3. Research Questions of the Study

I. What are the components of subjective well-being?

II. What are the components of subjective well-being reflected within SDG Goal 3 (Good Health and Well-being)?

4. Objectives of the Study

I. To know the components of subjective well-being

II. To explore the components of subjective well-being in the SDGs Goal-3(Good Health and Well-Being)

5. Delimitation of the Study

This study, titled “Subjective Well-Being and Indigenous Communities: An Insight from the Field,” is limited in scope.

Firstly, the study is conducted only on a selected tribal community in Purulia District, West Bengal.

Secondly, it is mainly limited to the conceptualization and analysis of thematic and textual analysis.

Thirdly, data has been collected on a limited number of samples within a specified time frame, and the study is mainly based on qualitative methodology.

6. Methodology of the Study

This study is descriptive and analytical. Its main goal is to explore the relationship between the various components of subjective well-being and the real-life conditions of indigenous communities. The study is designed as a case study, in which a community in a specific geographical area will be analyzed in depth.

The study has mainly followed a qualitative method because understanding personal experiences, feelings and perspectives is a central theme. In addition, some quantitative data collected as needed to further consolidate the analysis.

This study was conducted in Purulia district, West Bengal. Purulia district is well known as a tribal dominated area and its socio-cultural and economic distinct and unique characteristics are directly related to the subject of the study.

A selected block of the district and a few villages under it have been determined as the study area. While selecting the area, the population structure, presence of tribal community, health and education status and lifestyle were kept in mind. As a result, data collection was straightforward and to some extent, relevant to the study's purpose.

The study population comprises members of the concerned tribal community living in the selected area of Purulia district. Both adult men and women will be included in this population.

People of different ages, occupations and educational backgrounds were included to accurately reflect the multidimensional aspects of subject-based welfare.

A sample have formed by selecting a certain number of respondents from the entire population. The purposive method was used in the sample selection process to ensure representation of different classes and experiences.

The sample size has been determined to be sufficient to fulfill the study's objectives and, at the same time, feasible within the time and scope constraints. The analysis will be based on the opinions and experiences of the selected respondents.

Multiple methods have been used for data collection. Mainly, the Interview Schedule, Observation, and Questionnaire have been applied as needed. In addition, relevant books, research articles, government reports, and other published documents have been reviewed as secondary data sources.

A systematic and step-by-step approach has been followed in analyzing the data collected in the study. In the first stage, the field survey data were scrutinized and edited to identify incomplete or ambiguous responses. Then the data was classified and tabulated thematically.

In the case of qualitative data, the respondents' opinions, experiences, and feelings served as the primary basis. The interview statements were carefully read, and the main themes were identified. Similar opinions and experiences were combined and analyzed, so that the different components of subjective well-being, such as emotional satisfaction, social relationships, health-related feelings, and sense of security, could be clearly identified. Where necessary, the analysis was made more vivid and realistic by quoting respondents' direct statements.

For quantitative data, general statistical methods have been used. Percentages, ratios, and comparative analyses have been done based on the answers to various questions. The data obtained has been presented in tables and figures in a way that makes it easy to understand. As a result, any differences between different classes, age groups, or genders have been clearly reflected.

In addition, both qualitative and quantitative data have been analyzed in an integrated manner to present an overall picture. The research's objectives and questions have always been kept in mind during data analysis, ensuring that the conclusions are consistent with the research's main objectives. Finally, the essence and significance of the research have been highlighted based on the analysis results.

In this section, the researcher analyzes the data in line with the study's objectives. In this study, the researcher formulated two objectives.

Objective-wise Data analysis: In this section, researchers fulfill the objectives into sub-sections. Firstly, fulfill objective one and later, objective two.

Objective-1: Identifying the Components of Subjective Well-being

In this section, the data collected have been analyzed in light of the study's first objective—identifying the components of subjective well-being. Based on field survey data, interviews, observations and questionnaire responses, various aspects of respondents' outlook on life, mental state and social experiences have been analyzed.

The results of the study show that subjective well-being is multidimensional, not unidimensional. By analyzing respondents' experiences, several main components have been identified that affect their sense of well-being. The component-wise analysis is presented below.

I. Life Satisfaction

Most respondents in the study said that overall life satisfaction is the main basis of their sense of well-being. Although there are financial limitations, they still feel a kind of satisfaction with life due to family, nature and social ties and knots.

Many respondents mentioned that ‘less demands, more peace’, this philosophy of life helps them maintain their mental state. Therefore, it can be seen that mental acceptance and self-satisfaction are more important here than material wealth. In a tribal society, satisfaction is the key reform.

II. Emotional Well-being: An analysis of the emotional state of the respondents shows that close relationships with family and community help them reduce their mental stress. Participation in social events, celebrating festivals, and mutual cooperation create positive emotions.

However, employment uncertainty, lack of healthcare, and limitations in education sometimes cause anxiety and worry. That is, both positive and negative emotions are part of well-being.

III. Social Relationship: The study clearly reflects that social cohesion is an important component of subjective well-being. Most respondents said that family unity, neighborly support and community-based decision-making processes create security and confidence in their lives. A collective lifestyle and mutual cooperation strengthen their well-being.

IV. Physical Health and Sense of Security:

Respondents acknowledged that physical well-being and access to primary healthcare are among the conditions for a sense of well-being. Although health facilities are limited in remote areas, traditional medicine and family care play an important role. A sense of security—especially social security and environmental stability—helps them maintain a positive outlook on life ¹⁴.

V. Cultural Identity and Self-Esteem: The study found that a sense of preserving one's own language, culture, and heritage strengthens one's sense of self-identity. This cultural pride increases their emotional resilience and positively affects their sense of well-being. In this regard, we need to identify indigenous practices to ensure the health, well-being and quality of life of the indigenous community.

Objective-2: Exploring the components of subjective well-being in the context of Sustainable Development Goal (SDG–3: Good Health and Well-being):

This section presents the analysis in line with the second objective of the study, reviewing the components of subjective well-being in the context of Sustainable Development Goal 3 (SDG–3: Good Health and Well-being). SDG–3 mainly emphasizes ensuring good health for people of all ages and promoting overall well-being. The data collected in the study were analyzed to see how much various aspects of this goal are reflected in the lives of selected indigenous communities.

I. Physical Health and Access to Health Services:

One of the main goals of SDG–3 is to ensure the provision of quality health services. The study found that, according to respondents, physical well-being is a central component of their overall well-being. However, in remote areas, regular access to health services is challenging due to long distances to health centers, a shortage of doctors, and financial constraints ¹⁶

In many cases, local herbal knowledge and traditional medical practices are relied upon for primary care. Although this is part of the cultural heritage, the need for modern healthcare in emergencies and for the treatment of complex diseases is clearly felt. This shows that physical health and quality medical facilities are directly related to subjective well-being.

II. Mental health and emotional well-being:

SDG–3 also emphasizes mental health and sound well-being. Data analysis showed that family support, social cohesion, and cultural festivals in respondents' lives help reduce mental stress ¹⁷ and enable the tribal community to live peacefully and harmoniously with natural circumstances, in accordance with natural laws. Tribals do not dilute and mutilate nature; they live with nature according to the natural laws.

However, economic uncertainty, lack of employment and limitations in education sometimes cause mental anxiety. Especially the youth expressed worries about the future. This makes it clear that mental health and emotional balance are essential to subjective well-being, which is deeply connected to SDG–3. In this regard, tribal indigenous knowledge helps them understand the world and its contents ¹⁸.

III. Maternal and child health:

An important aspect of SDG–3 is reducing maternal and child mortality and ensuring safe childbirth. The study shows that some positive changes have been made through government health centers and Anganwadi services. Improvements have been observed in vaccination, nutrition awareness and antenatal counseling ¹⁹.

However, in remote villages, access to healthcare is often delayed due to poor communication systems. Therefore, improving maternal and child health is important for increasing subjective well-being.

IV. Nutrition and quality of life:

Nutrition is closely linked to health and well-being. Research shows that most families are dependent on agriculture and seasonal income. Despite the presence of natural and local foods in the diet, nutritional diversity is not always ensured.

Malnutrition and anemia have been observed in some cases, affecting physical capacity and work efficiency. As a result, improving nutritional quality is consistent with the goal of SDG-3 and is an important component of subjective well-being.

V. Health awareness and preventive measures:

Research has shown that increased health awareness increases a person's confidence and sense of security. Improved cleanliness, clean drinking water and sanitation systems reduce the incidence of diseases and people feel mentally relaxed. Government awareness programs and local initiatives have yielded positive results in some areas, but more awareness needs to be spread ²⁰.

7. Integrated Analysis

It is clear from the above discussion that the various components of SDG–3 are closely linked to subjective well-being. Physical well-being, mental health, nutrition, maternal and child protection and health awareness—all these components together create a sense of satisfaction and security in an individual’s life.

In selected tribal communities in Purulia district, social cohesion and cultural unity strengthen mental health, which is helpful in achieving the goals of SDG–3. However, infrastructural limitations and economic challenges still create obstacles to ensuring complete well-being.

Overall, SDG–3 is not just about access to healthcare; rather, it is related to the overall quality of life and experiential well-being of people. The analysis of the study shows that the components of subjective well-being are deeply connected and interdependent with the goals of SDG–3.

8. Discussion

This study has observed a close relationship between subjective well-being and the realities of life of tribal communities. The data analysis shows that well-being is not only dependent on economic development; Rather, true well-being is a combination of all these elements: mental satisfaction, social cohesion, cultural identity, physical well-being and a sense of security.

In the case of selected indigenous communities in Purulia district, it is seen that their well-being is mainly associated with collective lifestyle, mutual cooperation and traditional values. While the modern development process is creating new opportunities on the one hand, it is also creating cultural changes, employment insecurity and environmental challenges on the other. As a result, the concept of well-being has emerged as a dynamic, changing process.

When analyzed in the light of Sustainable Development Goal-3 (Good Health and Well-being), it is seen that healthcare, nutrition, mental well-being and health awareness are directly related to subjective well-being. However, infrastructural limitations and social inequalities still create obstacles to ensuring complete well-being.

Through this discussion, it is evident that subjective well-being is a multidimensional and perspective-dependent concept, which is deeply related to local culture, environment and social structure. Therefore, it is very important to give due weight to the local community's experiences and perspectives when formulating development plans.

9. Educational Implications in Contemporary Perspectives

In the present era, education is not just a means of acquiring knowledge; it is an important means of ensuring the overall well-being of individuals and society. The results of this study indicate several important implications in the field of education.

Firstly, more importance needs to be given to mental health, life skills and values education in the curriculum. If confidence, empathy and a sense of social responsibility can be developed among students, their subjective well-being will increase. In this regard, if we are capable of codifying the well-being practices among the tribal society.

Secondly, indigenous communities' own knowledge, culture and language should be included in the education system. Respectful, inclusive education about local culture will strengthen students' self-esteem and identity.

Thirdly, it is important to effectively implement health and nutrition awareness education at the school level. Regular health check-ups, provision of nutritious food and awareness about hygiene will help improve students' physical and mental well-being.

Fourth, it is necessary to be careful that the expansion of technology-based education does not create cultural isolation. Sustainable well-being can only be ensured by combining modern education and traditional values.

Therefore, the education system must be transformed so that it not only creates employment opportunities but also enhances the overall well-being of individuals and society.

10. Conclusion

Finally, subjective well-being is a deep and multidimensional concept, which is closely related to the experience of the individual, mental state, social relationships and cultural context. In the case of selected indigenous communities of Purulia district, social unity, cultural pride and mutual cooperation are the main foundations of their sense of well-being ²¹.

Although socio-economic challenges and limitations in healthcare exist, their outlook on life and collective consciousness create a positive mental environment. When analyzed in the light of Sustainable Development Goal-3, it is clear that health, nutrition and mental well-being are essential for increasing subjective well-being.

The findings of this study indicate that development policies should prioritize local cultures and community experiences. Only through integrated efforts in education, health, and social development can real and sustainable well-being be ensured. Overall, the concept of subjective well-being reminds us that the true meaning of development is not just material prosperity; rather, it is the assurance of people's peace of mind, social cohesion, and a dignified life that are the foundations of true well-being.

References