The Santal tribe is one of the major Indigenous communities of Eastern India known for their close relationship

with nature, agro-based lifestyle, and traditional ecological knowledge. Their agricultural practices use tools

crafted from locally available materials, reflecting sustainable, environment-friendly technology. This paper

discusses the major traditional agricultural equipment’s used by the Santals, their cultural value, and their

potential to be promoted through tourism initiatives such as rural tourism, eco-cultural tourism, and heritage

village tourism. The study is based on ethnographic interview, secondary literature review, and fieldbased

Agriculture forms the backbone of the Santal community’s socio-economic life. Traditionally, the Santals depend

on rain-fed cultivation, forest resources, and livestock rearing. Their farming practices involve tools and

techniques developed through generations of experience and adaptation to local environmental conditions. These

tools are not just functional implements but are deeply woven into the cultural identity, festivals, community

In the present era of globalization, industrial agriculture and mechanization have begun to replace traditional

agricultural methods. However, there is a growing global interest in Indigenous Knowledge Systems (IKS) and

sustainable lifestyle practices. This context provides an opportunity to integrate Santal traditional agriculture

The study is based on ethnographic involving interview, secondary literature review, and field-based

observations conducted in selected Santal-dominated regions across Jhargram District of Jangalmahal, West

are simple yet effective. These tools are made primarily from wood, bamboo, stone, and iron. Some of the most

the wheel and the shaft. When we think of a wheel, the first thing that comes to mind is a wooden wheel, and the

The bamboo is slightly bent. The jatra bamboo is first tied to the back of the cart in a special way. It must be tied

in such a way that it does not come down easily. A lot of pressure is required to bring it down forward. Two

cultivate the land by pulling the plough themselves. Later, when they were able to domesticate forest animals,

they started pulling the plough by attaching domestic animals. The work of cultivation became a little easier. It

looks less time. Nowadays, with the help of science, we can easily plough the land in a very short time using

various sophisticated equipment. As a result, the use of ploughs is almost non-existent. Although some ploughs

are seen, they are also made of iron. Plows made of wood are on the verge of extinction today. The different

parts of wooden plough are identified below. Farmers cannot make this plough. Woodworkers make ploughs.

There are also variations of it. The plough that ‘Bose plough’ is and the plough that pulls the soil on both sides

soil. A ladder is made dividing a bamboo into two parts, making six or seven holes at equal distances and

two holes at both ends of the yoke. The farmer ties the oxen to the cart by placing a shoe in the hole. Nothing

else is needed in the case of the cart. But when ploughing, the plough is tied with a ring and rope. The farmer

weave is like a net. One side of the round cloth is open. This open part is worn over the mouth and the two ropes

on either side are tied to the ox’s shoulders by passing them under the ears. Usually, the cloth is tied to the ox’s

mouth while it is being taken through the fields and through the crops of many people. Again, when carrying a

plow and oxen, or when plowing the land with a plow, they are tied to mouths of the oxen. In Genges, farmers

triangular pyramids made of bamboo and tin or just iron, to carry water from small reservoirs to their fields.

from the well and used for irrigation. Bamboo was planted near the well or long bamboo was tied to a tree, a

rope was tied to one end of the bamboo and mud bucket was tied to the other end. When the bucket was filled

with water, a slight pull on the rope caused the bucket to rise up under the weight of the mud bucket. The farmer

pulled the rope, filled the rope with water and pulled the rope again. By doing this repeatedly, the water went to

the irrigated land. Sometimes, irrigation was done very quickly because there was a well next to the land. We

length gradually increases from the front to the back. This is an ancient method of irrigation. A canoe is used to

carry water from a water body to the cultivated land. Its use has decreased a lot now. Five bamboos are required

people also make ghugu leaves around leaves. The cap, which looks like (Fig8) a triangular pyramid, is open on

one side, when worn over the head, it covers the area below the knees. Some farmers can make it, while others

polythene, the people of the village hat jhampi. Farmers used to protect themselves from the sun and water by

wearing jhampi on their heads were protected by wearing jhampi. The use of jhampi is seen more during rain

than in the sun. On rainy days, jhampi was used in rice planting, plowing, etc. When the use of polythene started,

Paddy cannot be carried in a bullock cart from uneven cultivated land, so they use bankua. Before placing the

bankua on the land, first two bundles of paddy are placed on the left and right sides, the bankua is placed on top

of the paddy, two more bundles of paddy are placed on the bankua, tied with ropes, and the farmer carries the

Earlier there was a seven-bar kunke. Now only the Serpai remains. However, nowadays, due to the increase in

girls of the houseuse the fan to clean (pachura) the rice or other grains. After placing the grains in the fan, they

Santal agricultural implements hold cultural symbolism. They reflect cooperation (dangar-dauri, group

farming), appear in Santal folk songs, myths, and festivals such as Saharai, and are blessed during rituals praying

for good harvest and rainfall. Crafting and repairing of tools strengthen local craftsmanship traditions such as