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s seeing for the first time in Calcutta in 1977. Chhau. however, was merely the backdrop for another 'performance' that was going on simultaneously in front of the stage. This real-life improvisation was being enacted rather unconsciously by a group of interculturalists from the first world, who were totally absorbed in clicking their cameras throughout the Chhau dance. I remember seeing the backs of these interculturalists, and a very glittering array of cameras, zoom lenses, videos, and projectors, which at that point in time signified for me, at a very visceral level, an image of western technology and power: the power of capital. Today, when I look back on this image, I realise that my first exposure to interculturalism was already refracted insofar as I was seeing at least two things at the same time: the Chhau dance on a makeshift stage, cut by the In a more reflexive mode (Bharucha 1999).

 

The negative part of the globalization on the tribal culture is that, how the globalization has a great impact on the tribal culture. It clearly shows that, the tribal culture is now in threat, because there is a lot of issues which is openly impact the culture and livelihood of the tribal people. The land has play an important role for the tribal life, it closely linked with the tribal life and culture , livelihood also one of the key issue in the discourse of globalization.

 

Orissa is a one of the backward regions of the country, therefore the state government adopted globalization for the economic achievement and for which allowed the global market in the state. After this process many MNC and TNCs settled their industries and projects in the hilly and forest region. In Orissa frequently the developmental projects have been establishing in the tribal regions, such as, mining, damn and SEZ. In these developmental projects, the natives are forcefully displace from their land what certainly leads the tribal people has lost their culture and livelihood.

 

The land, water and forest are prime indispensables for the tribal life, as they are out and out depended on these. Forests land and water not only support the sustenance of one another, but also support the existence of life on earth. It is though the balanced utilization of these vital resources that man is able to lead a healthy and harmonious life. Among the various man-made factors/developments (like mining, industrial use, timber extraction, etc.) responsible for spoiling this harmonious relationship between natural resources and human life, shifting cultivation has been alleged to be a significant one. In its destructive role, it affects land, water and forests in the following ways.

 

According to The Samaj newspaper report, [Seeds and kendu leaves those had kept the tribal people alive since generations. 'When there is no forest where to get forest produces,' when 39, 78,516 mt of sal seeds was produced has dwindled to few hundred tones in 2004. The tribal people dependency on forest is also gradually declining (Mishra 2005).

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