Consider the following pairs : Traditions Communities 1. Chaliha Sahib Festival - Sindhis 2. Nanda Raj Jaat Yatra - Gonds 3. Wari-Warkari - Santhals Which of the pairs given above is/are correctly matched ?

Shows existence of a distinct Sindhi literary and cultural tradition in the 18th century, implying an identifiable Sindhi community with its own cultural practices.

A student could use this to justify searching for Sindhi-specific festivals or community observances (like Chaliha Sahib) in regional cultural lists or Sindhi cultural histories.

Lists 'Sindhi' as a distinct linguistic/cultural group, indicating Sindhis form a recognisable cultural region likely to have particular traditions and festivals.

Combine this with a map of Sindhi-speaking areas or diaspora communities to look for festivals named in Sindhi-language sources or community calendars.

States that many festivals are regionally varied and that common festivals may be celebrated under different names across India.

Use this pattern to consider that Chaliha Sahib might be a regional/communally-specific observance (possibly celebrated by Sindhis) and search for equivalent names or local variants in Sindhi contexts.

Encourages checking whether a festival celebrated in one region is observed elsewhere under another name, highlighting how festival names and associations can vary by community.

A student could extend this by comparing festival names and rituals in Sindhi communities and neighbouring regions to see if Chaliha Sahib appears as a local variant.

Notes that many communities have shared practices of community participation, decoration and shared food during festivals — a general pattern for how community festivals are organised.

Use this to frame inquiries into whether Chaliha Sahib involves such community practices among Sindhis by consulting community sources or ethnographies.

States that deities, concepts and rituals have been exchanged between tribal and folk/Hindu traditions (tribal deities sometimes become mainstream Hindu ones).

A student could check whether the Nanda/deity associated with the Jaat has documented tribal origins or syncretic adoption from local tribes to assess possible tribal links.

Gives the geographic distribution of the Gonds across many states and identifies their primary forest/hill habitat.

Compare the geographic location of the Nanda Raj Jaat (region where the yatra is held) with the listed Gond areas to see if there is spatial overlap suggesting Gond involvement is plausible or unlikely.

Describes Gond ritual life: music, dance, ghotals (youth-houses) and community-sanctioned practices — indicating they maintain distinct ritual and festival traditions.

Use this pattern to ask whether the Nanda Raj Jaat’s form (music, dance, communal rites) matches known Gond ritual features, which could suggest or argue against Gond origin/ownership.

Explains that village rituals and festivals often require cooperation of several castes/groups, not just one community.

Investigate participant lists and ritual roles in the Nanda Raj Jaat to determine if it is multi-community (common) or specifically Gond.

Notes that Gonds hold beliefs in sorcery and superstition, implying persistence of distinct ritualistic practices within the community.

Compare the ritual elements of the Nanda Raj Jaat (e.g., rites perceived as 'supernatural' or 'sorcery') with Gond ritual content to see if there are thematic parallels.

Specifies where the Santhals live (Rajmahal Hills, Chotanagpur Plateau across Bihar, Jharkhand, Odisha, West Bengal), giving a clear regional base for the community.

A student could compare this Santhal geographic concentration with the known regional base of Wari–Warkari (if they know/lookup that) to judge overlap or separation.

Describes the Santhals as pioneer settlers in specific eastern areas (moved into Bengal around 1780s and settled Jangal Mahals), reinforcing their eastern/plateau-based regional identity.

Use this to test whether Wari–Warkari activities occur in the same geographic zones or in different regions.

Notes that tribal communities (including Santhals) have distinct cultural ethos (language, religion, traditions) different from other sections of society.

A student could infer that many tribal traditions may be distinct from regionally-specific bhakti traditions unless evidence of syncretism exists.

Explains that bhakti traditions often form around poet-saints and develop distinct communities of devotees, and that they show regional and doctrinal variety (saguna/nirguna).

A student could treat Wari–Warkari as one such regional bhakti community and therefore check whether Santhals historically joined or formed part of that devotees' community.

Gives an example (Virashaiva/Lingayat) of a strong regional/religious community emerging from a bhakti movement, illustrating how bhakti communities can be locality-specific and caste/community-specific.

A student could use this pattern to hypothesize that Warkari, like Virashaiva, may primarily involve a different regional/community base and so verify if Santhals are included or not.