Jania Bhuva, for one, prefers the solitude of the thick forests to the pomp of ceremony. Occasions like last fortnight's, when he ordered 12 goats sacrificed for the prosperity of a family, are rare. ``Kasu nahi'', he replies when this reporter asks after his poojas to ward off evil.

Nanu Bhuva, of a neighbouring hamlet, swears he has stopped `identifying' witches. ``That only leads to their murder by other tribals'', he says. ``I am a Bhuva because that is the family occupation. But I'd like my son to get some other job.''

Long held in awe for their occult powers, a dozen or so of the 200-odd Bhuvas of this tribal belt are now consciously retiring into the background. ``Though our people do not trust the government medical facilities, I'm trying to convince them to go there when they're ill instead of coming to me'', says Bhuria Bhagat.

It's an uphill task, and all the more laudable when one realises the extent of the Bhuvas' power over backward tribals. ``I have seen how they work'', says Nandubhai Rathwa, a teacher at the fine arts faculty of M S University. ``My father and grandfather were Bhuvas, but they never practiced witchcraft. They cured the ill with medicine and magic.''

Others, however, may be less benevolent. Dansinh, Gulabhai and Kachhalbhai of Gadabir, Kothara and Singlaja villages agree that Bhuvas are, to a very large extent, responsible for the superstitions and bloody clashes in the region.

``The ignorant tribals are lost for direction when anything unexpected -- a child falling ill, animals dying or crops failing -- happens, and they seek the advice of the village Bhuva. More often than not, he holds a village woman responsible, without actually naming her. The woman is labelled a witch, and either killed or badly injured soon afterwards'', they say.

The new consciousness among the Bhuvas may have been triggered by the growing scepticism of tribals when age-old remedies failed to have any effect. The multiple influences of the increasingly intrusive media, politicians and organised religion, too, may have played a role in weaning tribals away from their authority.

The impact could be furthered by a joint addressing of the issue by politicians, NGOs and the government, says Gulab Rathwa, a prominent Bharatiya Janata Party leader in Chhhotaudepur. But Lalsinh, a local corporator, says tribals seldom trust government agencies when it comes to social evils like liquor consumption, lack of hygiene or education.

Politicians like Congress MP Naranbhai Rathwa, Congress MLA Sukhram Rathwa and the BJP's Ramsinh Rathwa, however, say they have been involving Bhuvas in a big way in their work. ``The response has been encouraging'', they say.

Unknowingly, they may be subscribing to the views of Bhasha Research Centre's G N Devy, who believes that the need of the hour is not to do away with Bhuvas, but to ``humanise'' them. T L Chauhan, administrator of the Tribal Welfare Project, agrees.

District Development Officer (Panchayat) Anju Sharma says she has elaborate plans to educate Bhuvas about the basic facts of governance. ``After seriously studying the menace of superstition among tribals, I realise educating Bhuvas is the only way out'', she says. The authorities have already held two camps with them within the span of an year; more camps are on the cards from next month.