aadivasi khajana
लोकप्रिय पोस्ट
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जंगल, आदिवासी , नक्सल, और वन्य जीव: छतीसगढ़ अतीत में दक्षिण कोशल के नाम से जाना जाता था, रामायण के अनुसार यह क्षेत्र राम के पिता दशरथ के आध... -
ऐ से तो आदिवासी स्त्रियों की स्वतन्त्रताऔर स्वच्छन्दता के मिथक और भ्रम का प्रचार खूब किया जाता रहा है लेकिनउनके समाज के भीतर भी कुछ ऐसे ...
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जारवा आदिवासी को स्वप्न में देखकर तुम्हें लाल रंग क्यों पसन्द है जारवा-पुत्र, (क्षमा करना, इस सम्बोधन में ’आर्य-पुत्र’ की अभिजात्य अन...
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आप हमारी झोपड़ियों से कर्सद गीत (मृत्युगान) के अलावा कोई दूसरा गीत नहीं सुन सकते। आप केवल वही साज सुन सकते हैं जो हम अंत्येष्टि संस्कार के स...
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’मूलवासी’ (इण्डीजीनिस) शब्द को परिभाषित करना अत्यधिक कठिन है। इस शब्द पर चर्चा करने के साथ-साथ आदिवासी (ट्राईब)ए देसी (नेटिव)ए एवं आदिम (अब...
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Table of Contents Prologue A petition for the "primitive" and concern for the Jarawa Visiting the ATR: the road into histo...
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Original Article From dangerous to endangered: Jarawa"primitives" and welfare politics in the Andaman Islands by Dr. Vishva...
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उदयपुर। श्रम, समूह और सहकारिता पर आधारित आदिवासी जीवन का विघटन व्यक्तिगत संपत्ति के उदय से जुडा और तभी आदिवासी और गैर आदिवासी समाज में व...
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!जिन्हें यह गलतफहमी है कि माओवादी समाज में बगावत कर के गरीबों और शोषितों को उनका हक दिलवाने निकले हैं उन्हें यह जरूर पढ़ लेना चाहिए। यहां पे...
22 जुलाई 2011
13 जुलाई 2011
vkfnoklh dkSu\
vkfnoklh vo/kkj.kk
ekuo lH;rk dk fodkl nqfu;k esa ,d tSlk ugha jgk gSA nqfu;k dh HkkSxksfyd] lkekftd] lkaLd`frd fofo/krk us mls vusd pj.kksa vkSj fn'kkvksa esa vkxs c<+;k gSA rqyukRed :i ls dqN leqnk;ksa us HkkSfrd fodkl esa dkQh T;knk izxfr dh] rks dqN cgqr ihNs NwV x;s ¼dkj.k pkgs tks Hkh jgk gks½A HkkSfrd :i ls fodflr dgs tkus okys bu rFkkdfFkr lH; lektksa us mu fiNM+s lektksa dks mis{kk dh n`f"V ls ns[kk] pkgs os lekt lH;rk&laLd`fr ds nwljs ekspksZa ij bu lH; dgs tkus okys lektksa ls Js"B gh d;ksa u gksA ;g foMEcuk gh gS fd vkt mlh dks lH; ekuk tkrk gS ftlds ikl iSlk gS]lalk/kuksa dk nksgu tks fouk'k dh ek=k rd dj lds vkSj T;knk ls T;knk bl /kjrh dks [kRe djus dh rkdr j[krk gksA bu rFkkdfFkr lH; lektksa us mu fiNM+s lektksa dks vyx&vyx lEcks/ku fn;kA vkWLVsªfy;k esa mUgsa ,cskfjftuYl ¼ns'kt½ dgk tkrk gS rks U;wthyS.M esa ekSjh ¼Maori½] dukMk esa QLVZ us'ku ¼First Nations½ rks vejhdk esa bafMftul ¼ns'kt½] Hkkjr esa tutkfr rks is: esa bUgsa ek= fdlku dgk tkrk gSA buds vykok Hkh vU; uke gS tSls & fizfefVo ¼vkfne½] usfVo ¼ewy fuoklh½] uSo ¼Hkksyk&Hkkyk½] lsost ¼taxyh½] ccZj] ouoklh] fxjhtu taxyh] vkfnoklh vkfnA ,UFkzksiksykWth dh Hkk"kk esa bUgsa Vªkbc dk lEcks/ku feyk gqvk gSA
vkfnoklh leqnk;ksa dks vkt ,d fiNM+s lekt ds #i esa ns[kk tkrk gSA izks- ohj Hkkjr ryokj us vkfnoklh lektksa ds fiNM+siu dks js[kkafdr djrs gq, ,d lk{kkRdkj ds nkSjku dgk fd ßeSa ;g dguk pkgwaxk fd ckgj ds yksx viuk ;g Hkze NksM+ nsa fd vkfnoklh lekt cgqr fiNM+k gqvk lekt gSA os vkfFkZd :i ls fiNM+s gq, gks ldrs gSa] ysfdu mUgsa lkaLd`frd :i ls fiNM+k gqvk dguk fodkl dh gekjh ,d [kkl vo/kkj.kk dh nsu gSA tgka ljyrk dks vkSj LokHkkfodrk dks fiNM+k gqvk le>k tkrk gS vkSj tfVyrk rFkk lH;rk ds vkoj.kksa dks fodflr gksus dk y{k.k le>k tkrk gSA---- vkfnokfl;ksa dh laLd`fr dks fiNM+k le>uk fcYdqy oSlk gh gS] tSlk xksjh peM+h okyksa dk dkys yksxksa dks vlH; le>ukAÞ1
^vkfnoklh* fdls dgk tk;s \ mldh lkekftd&lkaLd`frd igpku D;k gS \ D;k ,cksfjftuYl ¼ns'kt½] bafMftul ¼ns'kt½] QLVZ us'ku] Vªkbo] fizfefVo ¼vkfne½] usfVo ¼ewy fuoklh½] uSo ¼Hkksyk&Hkkyk½ lsost ¼taxyh½] ccZj] ouoklh] fxfjtu] taxyh] tutkfr tSls 'kCn ^vkfnoklh^ dks ifjHkkf"kr djus esa l{ke gS \ bl ckjs esa ,d fopkjd dk ;g dFku xkSj djus yk;d gS fd& ^tutkfr ,d ,slk ekuo lewg gS ftls ,d leFkZ ¼v{k;½ ekuo'kkL=h ^tutkfr* ekusA ;fn iz'kkld ,d Li"V ifjHkk"kk pkgrk gS ftldk og vka[k cUn djds iz;ksx dj lds rFkk mlls Hkyh izdkj dke pyk lds] rks gesa mls crkuk pkfg, fd og gekjs ikl ugha gS] Bhd mlh izdkj tSls ,d tho foKkuh ,slh fLFkfr esa ugha gS fd og tho tUrqvksa dh loZ iz;ksxkFkZ Li"V ifjHkk"kk ns ldsA* gkykafd vdknfed :i ls bu rFkkdfFkr fiNM+s leqnk;ksa dh igpku ij fofHkUu fopkjdksa] fo}kuksa] ys[kdksa us viuh jk; nh gS] fdUrq vkt rd ;s dksbZ loZekU; ifjHkk"kk rd ugha igqap ik;s gSaA ;g laHko Hkh ugha yxrk] D;ksafd ;g og leqnk; gS tks fodkl dh vo/kkj.kk esa vyx&vyx /kjkry ij vofLFkr gSA HkkSfrd :i esa dgha ;g vkfne voLFkk esa gS rks dgha ij [ksfrgj&i'kqikyd dh voLFkk esaA nwljh ckr ;g gS fd gj ns'k esa budk lanHkZ vyx&vyx gSA Hkkjrh; lanHkZ esa bls vk;Z&vuk;Z la?k"kZ ds crkSj Hkh ifjHkkf"kr fd;k tkrk jgk gSA
Hkkjr esa mu leqnk;ksa ;k lektksa dks vkfnoklh vkSj tutkfr ds :i esa js[kkafdr fd;k tkrk gS ftUgsa Hkkjrh; lafo/kku esa ^vuqlwfpr tutkfr* dk ntkZ izkIr gS] fdUrq dgha Hkh bl 'kCn dks ifjHkkf"kr ugha fd;k x;k gSA lafo/kku ds vuq- 366¼25½ ds vuqlkj ^ vuqlwfpr tutkfr;ksa ls rkRi;Z oSls tutkrh; leqnk;ksa ls gS ftUgsa lafo/kku ds vuq- 342 ds rgr dsUnz ljdkj dh flQkfj'k ds vk/kkj ij ekuuh; jk"Vªifr egksn; }kjk vuqlwfpr tutkfr ds :i esa vf/klwfpr fd;k x;k gSA* Hkkjrh; lafo/kku ds vk/kkj ij igyh ckj lu~ 1950 esa vuqlwfpr tutkfr;ksa dks lwphc) fd;k x;k gSA
1943 bZ- esa izdkf'kr viuh iqLrd ^,&vksfjftuYl* ¼Ab-original½ esa csfj;j ,sfYou us fy[kk fd ßvkfnoklh Hkkjro"kZ dh okLrfod Lons'kh mit gS] ftudh mifLFkfr esa izR;sd O;fDr fons'kh gSA ;s os izkphu yksx gS ftuds uSfrd vf/kdkj vkSj nkos gtkjksa o"kZ iqjkus gSA os lcls igys ;gka vk,AÞ2 ;g ifjHkk"kk cgqr gn rd la;qDr jk"Vª la?k }kjk 1972 esa ?kksf"kr dh xbZ ^ns'kt* yksxks dh ml vo/kkj.kk dks cy nsrh gS ftlesa dgk x;k fd ß,d ns'k dh orZeku lhekvksa esa iwjh rjg ;k vkaf'kd :i ls ml le; jgus okys yksxksa ds oa'ktksa ls ns'kt yksx cus gS tc nwljh laLd`fr ;k tkrh; ewy ds yksx nqfu;k ds nwljs Hkkxksa ls ogka vk,] mUgsa thrdj ;k cldj ;k fdlh nwljs rjhds ls mu ij gkoh gks x;s] mUgsa xSj&izHkkoh ;k mifuos'kh fLFkfr rd lhfer dj fn;k] tks vkt viuh fo'ks"k lkekftd] vkfFkZd o lkaLd`frd ijEijkvksa ,o ekU;rkvksa ls ,d:irk cukdj viuk thou pyk jgs gSa] ctk; ml ns'k dh laLFkkvksa ds] ftlds os jkT; lajpuk ds rgr ,d fgLlk gSAÞ3] bu nksuksa ifjHkk"kkvksa dks Hkkjrh; ifjizs{; esa ns[kus ij vk;Z&vuk;Z la?k"kZ dh >yd Hkh dgha&u&dgha feyrh gSA izfl) vkfnoklh fopkjd MkW- jken;ky eq.Mk us vius ys[k ^Hkkjrh; laLd`fr dks vkfnokfl;ksa dh nsu* esa fy[kk fd ßvkfnoklh ls gekjk rkRi;Z mu vk;sZRrj tkfr;ksa ls gS] ftUgsa laLd`r lkfgR; esa vlqj] fu"kkn] nL;q] okuj vkSj jk{kl izHk`r ukeksa ls lEcksf/kr fd;k x;k gSA vk/kqfud Hkkjr esa eksVs rkSj ij nzfcM+ vkSj eqaMk Hkk"kk&Hkk"kh tutkfr;ksa dks ge blds vUrxZr j[k ldrs gSaAÞ4] bu ifjHkk"kkvksa esa vkfnokfl;ksa dks eq[; #i ls aaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaanks izfrekuksa ds vk/kkj ij le>k gS & igyh oa'k ijEijk ;k uLy ds vk/kkj ij vkSj nwljs Hkk"kk;h vk/kkj ij] tks fd iwjh rjg lgh ugha gSA bldk dkj.k ;g gS fd ,d rks vk;sZRrj tkfr;ksa ds mi;qZDr uke lEiw.kZ vkfnoklh tkfr;ksa dks vius vUrxZr lekfgr djus esa vleFkZ gSA nwljh ckr ;g gS fd Hkk"kk;h vk/kkj ij Hkh ;g ifjHkk"kk mRrj&iwoZ dh vkfnoklh tkfr;ksa ij ykxw ugha gksrhA rhljh ckr ;g fd vkfnokfl;ksa ds lanHkZ esa HkkSfrd fodkl dh vo/kkj.kk bu ifjHkk"kkvksa esa ugha fn[k jgh] vkf[kj vkfnoklh lekt Hkh rks ,d ifjorZu'khy lekt gSA
vkfnoklh vo/kkj.kk ij fofHkUu ns'kh&fons'kh fo}kuksa us vius er j[ks gS] ftuesa jse.M QFkZ] bCyw-,p-vkj- fjolZ] fxfyl] vkUnz csrsbZ] ,-vkj- jSMfDyQ&czkmu ds vykok Mh-,u- etwenkj] jkgqy lkaLd`R;k;u] yksdekU; fryd] vkj-,u- eq[kthZ] MkW- oh-Mh 'kekZ izeq[k gSA blds vykok ^,ulkbDyksihfM;k vkWQ fn lks'ky lkbalst*] ^fn oYMZ cqd ,ulkbDyksihfM;k*] ^fn bulkDyksihfM;k vesfjdkuk*] ^ U;w ,ulkbDyksihfM;k fczVsfudk* vkSj n xtsfj;j vkWQ bf.M;k esa Hkh ^Vªkbc* ds :i esa vkfnoklh vo/kkj.kk ij fopkj fd;k x;k gSA
Hkkjrh; lafo/kku ds fgUnh :ikUrj.k esa Hkh f'kM~;wYM VªkbCl dk vuqokn ^vkfne tkfr*^5] 'kCn }kjk fd;k x;k gSA la;qDr jk”Vª la?k }kjk tsusok esa vk;ksftr ns'kt yksxksa ds dk;Zny ds lEeq[k Hkkjrh; f'k"VeaMy dh vksj ls tkjh c;ku esa dgk x;k fd ^^Hkkjr esa vuqlwfpr tutkfr;ksa ds fy, lkekU;r;k mi;ksx esa vkus okys vkfnoklh 'kCn dks ns'kt yksxksa ds lerqY; j[kk gSAÞ6] fQj Hkh foMEcuk gS fd Hkkjr ljdkj us la;qDr jk"Vª la?k }kjk ?kksf"kr ^ns'kt yksxksa dk vUrjkZ"Vªh; o"kZ 1993* dks ekuus ls badkj dj fn;kA Hkkjr ljdkj dk ekuuk Fkk fd ^^la;qDr jk"Vª }kjk ifjHkkf"kr ns'kt yksx Hkkjrh; vkfnoklh ;k vuqlwfpr tutkfr;ka ugha gS] cfYd Hkkjr ds lHkh yksx ns'kt yksx gSAÞ7] Hkkjr ljdkj us bl rjg Hkkjr esa vkfnokfl;ksa ds vkRefu.kZ; ds vf/kdkj rFkk nwljs vU; vf/kdkjksa ds fy, la;qDr jk"Vª la?k ds laxBu vUrjkZ"Vªh; Je laxBu ds vuqca/k 169 dks ekuus ls badkj dj fn;kA ,slk djus ij mls Hk; Fkk fd blls Hkkjr esa vkfnoklh Lok;Rrk dh ekax tksj idM+sxhA gkykafd mlus bldk dkj.k crk;k fd ^Hkkjr esa vkfnoklh vkSj xSj vkfnoklh tula[;k dks i`Fkd djus dh dksbZ iz.kkyh ugha gS----- os Hkkjr ds O;kid lekt ds fofHkUu va'kksa rd ?kqyfey xbZ gSA nwljs vkRefu.kZ; dk vf/kdkj mifuos'kh fLFkfr;ksa ;k fons'kh dCts ds lanHkZ esa ykxw gksrk gSAÞ8] bl rjg Hkkjr ljdkj us vkfnoklh lH;rk &laLd`fr dh i`Fkdrk ls u dsoy badkj fd;k vfirq mRrj&iwoZ esa py jgs muds Lok;Rrk vkanksyuksa dks Hkh udkj fn;kA
egkRek xka/kh us Hkh 39 oha jk"Vªh; dkaxsl ds lHkkifr ds :i esa vkfnoklh lekt dks ewyfuoklh ekurs gq, mudh igpku vNwr ds :i esa dh & ßvk;Z tkfr ds vkdze.kdkfj;ksa ¼geykoj dkSeksa½ us fganqLrku ds ewy fuokfl;ksa ¼dnheh okf'kUnksa½ ls vxj T;knk cqjk ugha rks de&ls&de fcYdqy oSlk gh lqywd fd;k tSlk fd gekjs vaxzst vkdze.kdkjh gekjs lkFk dj jgs gSaA geus tks ,d vNwr tkfr gh nqfu;k esa cuk Mkyh gS] mldk ;g Bhd izfrQy ¼cnyk½ viuh ekStwnk xqykeh ds :i esa gesa feyk gSAÞ9] bl rjg xka/khth ewyfuokfl;ksa dks u dsoy vk;ksZa ls vyxkdj ns[krs gS vfirq vk;Z lH;rk ls iwoZxkeh Hkh ekurs gSa rFkk orZeku le; esa mudh igpku vLi`'; ds :i esa Hkh djrs gSaA ykyk yktirjk; Hkh vk;ksZa ds Hkkjr&vkxeu ls iwoZ nzfoM+ Hkk"kh yksxksa dk vfLrRo Lohdkj djrs gSa] rFkk mudh ekStwnxh esa fgUnw&vk;ksZa dks fons'kh ?kksf"kr djrs gSaA Hkkjr o"kZ dk bfrgkl ¼izFke Hkkx½ esa os fy[krs gSa fd ßesjh lEefr esa bl ckr dks ,sfrgkfld :i ls Lohdkj dj ysuk pkfg, fd fgUnw&vk;Z Hkkjr ds ewy fuoklh ugha gSA--- vk;ksZa ds vkxeu ls igys Hkkjr ds ewy fuoklh dsoy vlH; vkSj taxyh Fks] ;g vf/kdka'k esa HkzekRed vkSj fuLlkj gSAÞ10]
yksdekU; fryd] ia- tuknZu HkV~V vkfn vk;ksZa dks fons'kh i`"BHkwfe dk ekurs gS rFkk muds Hkkjr vkxeu ls iwoZ ds yksxksa dks nzfoM+] eaqMk Hkk"kk&Hkk"kh ?kksf"kr djrs gSaA ia- tuknZu HkV~V ,e-,-us rks gMIik vkSj eksgutksMM+ksa dh lH;rk dks vuk;Z lH;rk ?kksf"kr fd;kAÞ11] ftldk leFkZu jksfeyk Fkkij] izks- ';ke pj.k nqcs vkSj jke'kj.k 'kekZ us Hkh fd;kA jke'kj.k 'kekZ us viuh iqLrd ^vk;Z ,oa gMIik laLd`fr;ksa dh fHkUurk* esa nzfoM+ vkSj eqaMk Hkk"kk&Hkk"kh yksxksa ds Hkkjr vkxeu dk le; 30000 ls 50]000 o"kZ iwoZ fu/kkZfjr fd;k 12] rFkk oSfnd Hkk"kk esa nzfoM+ 'kCnksa dk iz;ksx flU/kq lH;rk ds vo'ks"kksa ds tfj, fl) fd;kA izks- 'kekZ dk ekuuk gS fd ^gMIik lH;rk ds jgus okys eaqMkjh vkSj nzfoM+ FksA nzfoM+ vQxkfuLrku vkSj cywfpLrku esa jgrs FksA mudh Hkk"kk czkgqbZ vHkh Hkh lSa/ko {ks= esa cksyh tkrh gSA _Xosn esa eqaMk vkSj nzfoM+ 'kCn feyrs gSaAÞ13] johUnzukFk VSxksj Hkh ekurs gSa fd ^tc vk;Z yksx ;gka fgeky; ds rV ij vkdj cls Fks] ml le; ;gka nzfoM lH;rk izpfyr FkhA*14] vkpk;Z egkohj izlkn f}osnh us Hkh viuh iqLrd ^fgUnh Hkk"kk dh mRifRr* esa fy[kk gS fd ßizkphu vk;Z tc Hkkjro"kZ esa igys&igys i/kkjs rc Hkkjro"kZ mtkM+ u Fkk] vkckn FkkA tks yksx ;gka jgrs Fks] os vk;ksZa dh rjg lH; u FksA vk;ksZa us /khjs&/khjs mUgsa vkxs gVk;k vkSj ns'k ij dCtk dj fy;kA izkphu vk;ksZa ds ;s izfri{kh orZeku nzfoM+ vkSj eaqMk tkfr ds iwoZt FksAÞ15]
ckcw ';kelqUnj nkl us Hkh ^fgUnh Hkk"kk dk fodkl* iqLrd esa vkfne tkfr;ksa dk mYys[k vk;Z Hkk"kk ij iM+us okys 'kCnxr izHkko ds flyflys esa fd;k gSA os fy[krs gSa fd ßHkkjr vkus ij vk;ksZa us ns[kk fd gekjh Hkk"kk esa iwokZxr vk;ksZa rFkk Hkkjr ds vkfne fuokfl;ksa ds laidZ ls dqN u, 'kCn vk jgs gSa rFkk gekjs 'kCnksa ds mPpkj.k esa fdafpr ifjorZu gks jgk gSA vr,o mUgksaus viuh Hkk"kk dks lqjf{kr j[kus ds fufeRr mldk laLdkj fd;k vkSj mls laLd`r dk uke fn;kAÞ16] blh rjg Lokeh lR;nso th ifjozktd us ^tkrh; f'k{kk* ¼jk"Vªh; f'k{kk½ fuca/k esa fy[kk fd ßmRrj&Hkkjro"kZ esa vkjaHk ls vk;Z yksx ugha clrs FksA ;gka igys xksM+] laFkky] Hkhy vkfn tkfr;ksa ds yksx jgk djrs FksA vk;Z yksx mRrj&if'pe ls vkdj bl ns'k esa clsAÞ17] ia- tokgjyky usg: us bafnjk xka/kh dks i= fy[ksA tks fd ^firk dh vksj ls iq=h ds uke i=* fdrkc ds :i esa ladfyr gSA buesa os ,d txg fy[krs gSa fd ^mRrj ls vk;ksZa us bu nzfoM+ yksxksa ij vkdze.k fd;kA ;s vk;Z yksx ,d cfy"B vkSj yM+kdw tkfr FksA mUgksaus nzfoM+ ykxksa dks ekj Hkxk;kAÞ18] mi;qZDr bu lHkh ifjHkk"kkvksa ds vk/kkj vkfnoklh ^ns'kt* ;k ewy fuoklh lkfcr gksrs gSaA ;s la;qDr jk"Vª la?k dh ns'kt yksxksa dh ifjHkk"kk ij [kjs mrjrs gSaA bl vk/kkj ij ;g Hkh fl¼ gksrk gS fd vuk;Z lH;rk] ;k nzfoM+&eqaMk Hkk"kh lH;rk vkSj laLd`fr vk;Z lH;rk&laLd`fr ls iqjkuh gS vkSj orZeku le; esa fgUnw /keZ ds :i esa izpfyr vk;Z lH;rk bu ij ykxw ugha gksrhA gkykafd bldk dqN izHkko vkfnoklh lekt vkSj lLd`fr ij iM+k gS fdUrq ewy :i esa og vyx gh gSA
vkt vkfnokfl;ksa dks dqN yksx ^nfyr* ds :i esa fpfUgr djrs gSaA latho [kqn'kkg dh iqLrd gS&lQkbZ dkexkj leqnk;A jk/kkd`".k izdk'ku ls Nih gqbZZ bl iqLrd esa mUgksaus fy[kk gS fd ^vLi`'; Hkkjr ds ewyfuoklh gS] ftUgsa iqjk.kksa esa vuk;Z] nkl] ukx] jk{klksa vkfn ds uke ls iqdkjk x;k gSAÞ19] lkFk gh ys[kd us tux.kuk deh'ku ds O;DrO; ¼1910½ dk mYys[k Hkh fd;k gS ftlls mlus dgk fd ^vNwrksa dk oSfnd czkã.k /keZ] ftls fgUnw /keZ Hkh dgrs gSa] mudk /keZ drbZ ugha gSAÞ20] t;izdk'k okYehfd bl iqLrd esa bl fu"d"kZ ij igqaprs gSa fd ^lQkbZ dkexkj dk iqjkru Lo:i pkaMky] 'oip vkSj Mkse dk gSA ;g rhu :i esa O;k[;kf;r gksus ls igys fo'kq) vuk;Z vFkkZr ukxoaf'k;ksa ds :i esa Fkk rFkk tSu vkSj ckS) /keZ ls igys gh lQkbZ is'ks ls vuq:Dr gks x;kAÞ21] vkse izdk'k okYehfd us viuh iqLrd lQkbZ nsork esa ;g crykus dk iz;kl fd;k gS fd ^dkSfVY; us pkaMkyksa dks vkfnoklh tutkfr;ksa ds lkFk lwphc) fd;kA egf"kZ okYehfd Hkafx;ksa ;k lQkbZ dkexkj vNwr tkfr;ksa ds lkFk Hkhyksa ds Hkh nsork ekus x;s gSaA*22] vr% ;s nksuksa leqnk; vrhr esa dgha &u&dgha tqM+s gq, gSaA jktLFkku ds ckalokMk ftys ds cs.ks'oj esa Hkhyksa }kjk fufeZr okYehfd eafnj] ukFk}kjk esa okYehfd vkfnoklh lq/kkj eap] vklhan esa vkfnoklh okYehfd lekt uke ls vkfnoklh laxBu gSA ^,dyO;* dk mYys[k Hkhyksa ds lkFk nfyr Hkh vius lekt dk O;fDr ekudj djrs gSaA dqN yksx ,sls Hkh gS tks ekurs gSa fd ß,l-lh] ,l-Vh] vkSj vks-ch-lh gh ewy fuoklh gS tks vkt Hkkjr dh dqy tula[;k dk 84 izfr'kr gSAÞ23] ;s egk'k; bldk ,d oSKkfud vk/kkj Hkh nsrs gSa & Mh-,u-,- VSLV fjikVZA ^^vesfjdk ds dksyfEc;k fo'ofo|ky; vkSj Hkkjr ds vkU/kzk fo'ofo|ky; ds dqN oSKkfudksa us ;wjksi vkSj Hkkjr ds ,d yk[k ls vf/kd yksxksa ds jDr ds uewus ,df=r djds mudk Mh-,u-,- ijh{k.k fd;kA mudh ;g fjikVZ 2009 esa VkbEl vkWQ bf.M;k lfgr Hkkjr ds lHkh izeq[k vaxzsth lekpkj i=ksa esa izdkf'kr gqbZA bl fjiksVZ ls irk pyk fd vks-ch-lh] ,l-lh] vkSj ,l-Vh tkfr;ksa ds Mh-,u-,- ,d nwljs ls feyrk&tqyrk gSA ysfdu lo.kZ tkfr;ksa dk Mh-,u-, muds Mh- ,u-,- tSlk ugha gS] cfYd lo.kZ tkfr;ksa dk Mh-,u-,- ;wjksih; yksxksa ds tSlk gSAÞ24]
^vkfnoklh* ds fy, fgUnh esa taxyh] ouoklh] tutkfr] yaxksfV;k] vkfn 'kCnksa dk iz;ksx eq[;r;k fd;k tkrk gSA ^taxyh* 'kCn vkfnokfl;ksa ds izfr rFkkdfFkr eq[;/kkjk ds lekt dh mis{kkiw.kZ n`f"V dks mtkxj djrk gSA taxyh 'kCn ls vkfnokfl;ksa ds fuokl LFkku dk gh irk pyrk gS tks fd muds Lo:i dks fu/kkZfjr djus ds fy, iw.kZr;k lgh ugha gSA taxyh 'kCn esa lH;rk laLd`fr ls foghu gksus dk Hkko fNik gqvk gS] tks fd vkfnoklh lekt dh lgh tkudkjh u gksus dk lwpd gSA vkfnoklh laLd`fr dh dqN fo'ks"krk,a tSls izd`fr ds lkFk lgthou lg;ksx dk Hkko] lekt esa lekur;k lerkewyd fLFkfr] fL=;ksa dks lekt esa xSj vkfnoklh fL=;ksa ls T;knk vf/kdkjksa dh izkfIr vkfn rFkkdfFkr lH; lH;rk ds lektksa esa ugha feyrhA
vkfnokfl;ksa ds fy, *ouoklh* 'kCn dk iz;ksx eq[;r;k fgUnw /kkfeZd laxBuksa }kjk fd;k tkrk gSA bldk ,d mnkgj.k jk"Vªh; Lo;a lsod }kjk LFkkfir ^ouoklh dY;k.k vkJ;* tSlh laLFkk,a gS tks fd vkfnokfl;ksa dks fgUnw /keZ esa nhf{kr djus ds dk;Z esa yxh gqbZ gSA ouoklh 'kCn ls tgka ,d vksj vkfnokfl;ksa ds vkfne laLd`fr ds gksus ij inkZ iM+rk gS] ogha nwljh vksj ouoklh ds vUrxZr oSls yksxksa dks Hkh 'kkfey dj fy;k tkrk gS tks vkfnokfl;ksa dh utj esa fndq ¼ckgjh½ gSA ;g 'kCn Hkh taxyh 'kCn dk ,d ifj"d`r :i gS tSlk fd izks- ohj Hkkjr ryokj dk ekuuk gS & ^ouoklh 'kCn bl ^taxyh* dk gh rRle :i gS] tSls ?kj dk rRle ^x`g* gSAÞ25] bldk ,d vkSj dkj.k Hkh gS] tc vkfnoklh yksxksa esa lkekftd&jktuhfrd psruk dk fodkl gqvk vkSj mUgksaus vius vf/kdkjksa dh ekax djrs gq, ;g lkfor fd;k fd gekjs lalk/kuksa ij dCtk tek;s gq, yksx ckgjh gS] ftlds okLrfod Hkkxhnkj ge yksx gS rks bu ckgjh fndq yksxksa us mUgsa ouoklh dk uke fn;kA izks- eSustj ik.Ms; ds vuqlkj ßvk;ksZa dks ewy fuoklh ekuus okys mUgsa vkfnoklh ds cnys ^ouoklh* dguk T;knk ilUn djrs gSaA oLrqr% ouoklh 'kCn muds izfr fdlh izse dk |ksrd ugha gS cfYd ,d [kkl jktuSfrd vkSj Hkkjrh; lekt O;oLFkk ds bfrgkl ds izfr ,d fo'ks"k n`f"Vdks.k ds dkj.k gqvk gSAÞ26] vkfnokfl;ksa dh ewy igpku dks [kRe djus dh izfdz;k vktknh ds ckn vkSj rst gqbZ gSA fujatu lgk; us bls js[kkafdr djrs gq, fy[kk gS fd ßvktknh ds ckn iqjksfgr oxZ] lkgwdkj vkSj yaiV jktuhfrd rRoksa us Je'khy cgqtu dk nksgu ;FkkfLFkfroknh jktuhfr ds fy, fd;k] tgka jk"Vªin dh vkM+ esa /keZ dk bLrseky djrs gq, lhekar lekt ¼vkfnoklh&Hkhy½ ds vkfFkZd ra= dks u"V&fou"V dj mudh igpku dks u flQZ lqfu;ksftr "kM~;a= ds rgr feVkus dh izfdz;k vkjaHk gqbZ] cfYd mUgsa vlH;] taxyh ;k ^ouoklh* inkoyh esa lhfer djus dh dksf'k'k Hkh rst gqbZAÞ27] vkt vkfnoklh lekt ds fgUnwdj.k dh izfdz;k esa rsth vkbZ gS tks ewyr% vkfnokfl;ksa ds bZlkbZ cuus dh izfdz;k ds QyLo:i fgUnqRooknh la?kVuksa dh izfrfdz;koknh uhfr gSA mM+hlk esa da/keky ds naxs bldk rktk mnkgj.k gSA fgUnwdj.k dh bl izfdz;k esa ?kj&okilh tSls vuq"Bku fgUnwRooknh la?kVuksa }kjk fd;s tk jgs gS] ekuksa fd vkfnoklh igys fgUnw Fks fQj vkfnoklh gksdj bZlkbZ gks x;sA MkW- th-,l- ?kq;sZ tSls la?kh ekufldrk ds lekt'kkfL=;ksa dk ekuuk gS fd lkaLd`frd lkekftd n`f"V ls tutkfr;ka fgUnw lekt dh gh ,d vax gSA os viuh iqLrd fn ,sokWfjtuy] lks dkYM ,.M ns;j ¶;wpj ¼The Aborignals so called and their future, 1943½ esa fy[krs gS fd ßrFkkdfFkr vkfne tkfr;ka tks vuqlwfpr tkfr;ksa dh cgqr cM+h vax gS vkSj ftUgsa tux.kukvksa esa thooknh dgk x;k gS] cgqr djds fiNM+h fgUnw tkfr;ka gSAÞ28]
vkfnokfl;ksa ds laca/k esa nh xbZ mi;qZDr ifjHkk"kkvksa ;k ekU;rkvksa dks fuEu Hkkxksa esa ck¡Vdj ns[kk tk ldrk gS &¼1½ vk;Z&vuk;Z la?k"kZ dh ijEijk esa vkfnoklh vuk;Z dgh tkus okyh lH;rk &laLd`fr ds oa'kt gSA ¼2½ eq[;/kkjk ds lekt vkSj laLd`fr ls fHkUu lekt&laLd`fr dks thusokys leqnk;ksa dk lewg vkfnoklh gSA ¼3½ ,slh lH;rk] laLd`fr tks vkt Hkh vkfne voLFkk esa thou th jgh gS rFkk HkkSfrd fodkl esa eq[;/kkjk ds lekt ls cgqr ihNs gSA
fdUrq mi;qZDr ifjHkk"kkvksa dk dksbZ Hkh oxZ ^vkfnoklh* 'kCn dks iwjh rjg O;Dr djus esa l{ke ugha gSA tgka vk;Z&vuk;Z la?k"kZ dh xkFkk flQZ feFkdksa ij vk/kkfjr gS A vkt ;g ns[k ikuk laHko gh ugha gS fd dkSu vk;Z gS vkSj dkSu vuk;Z A vkt cgqr lh vkfnoklh tkfr;ksa us vius dks ;k rks bZlkbZ /keZ ls tksM+ fy;k gS ;k fQj fgUnw /keZ lsA dqN us rks okdk;nk ^iqjk.kkas* dh jpuk dj vius dks iwjh rjg {kf=; rd ?kksf"kr dj fn;k gSA bldk mnkgj.k 19oha lnh ds eqfu exulkxj egkjkt }kjk fyf[kr ^erL; iqjk.k Hkwfedk* vkSj ^erL;iqjk.k* gS] ftuesa dh eh.kk tutkfr ¼vkfnoklh½ dks fo".kq ds erL;orkj ls tksM+dj fn[kk;k x;k gS tcfd ewy :i erL; ¼ehu½ dk iz;ksx bl tutkfr esa VksVe ds :i esa izpfyr Fkk A nwljh ckr ;g fd eq[;/kkjk dh laLd`fr&lH;rk ls vyx gj ckr fdlh leqnk; dks vkfnoklh fl) ugha dj ldrhA muesa bruh fofo/krk gS fd mls fdlh ,d ifjHkk"kk esa lekfgr djuk laHko ugha gSA vkt vkfnoklh lekt dk ,d fgLlk tgka vkfne fLFkfr esa th jgk gS] ogha nwljk izkd~ d`f"k O;oLFkk esaA dgha&dgha ;g eq[;/kkjk ds lekt ds leku egRoiw.kZ fLFkfr gkfly dj pqdk gS vkSj f'k{kk] iz'kklu rFkk nwljh ukxfjd laLFkkvksa esa viuh vge Hkwfedk fuHkk jgk gSA vxj u`rRo'kkL= ds vk/kkj ij ns[ks rks ge ik;saxs fd vkt nqfu;k ds dqN Hkkxksa dks NksM+dj lkjh ekuotkfr o.kZ'kadj gSA ;g laHko gh ugha gS fd dksbZ tkfr viuh jDr 'kq)rk ds nkos dks lgh Bgjk ldsA bl rjg ßekuo'kkfL=;ksa us dqN vLi"V izdkj ls ,d ls vU; ds oS"kE; dk iz;kl fd;k gS tks Lo;a Hkh mruk gh vLi"V gSAÞ29]
vkfnoklh 'kCn dk igyk iz;ksx NksVkukxiqj bykds esa 1930 ds n'kd esa gqvk Fkk] tc ,d vkfnoklh egklHkk dk xBu fd;k x;kA blds ckn ls ns'kHkj esa vyx&vyx leqnk;ksa] tSls eqaMk&dfj;k&Hkhy vkfn us viuh vkRe&igpku vkfnoklh ds :i esa dhA tgka tutkfr ;k Vªk;cy 'kCn esa derj gksus dk vieku cks/k gS] ogha vkfnoklh 'kCn esa vkRe&fo'okl >ydrk gS vkSj ;gha os vuqlwfpr tutkfr dh iz'kklfud&jktdh; O;k[;k ls ckgj fudydj lk>s la?k"kZ dh vfLerk ls tqM+ ikrs gSaA ljdkjh ifjHkk”kk esa vkfnokfl;ksa ds fy, lkeU;r;k vkfFkZd fiNM+kiu] HkkSxksfyd vyxko] fof'k"V laLd`fr] Hkk"kk] /keZ dk gksuk t#jh ekuk tkrk gS fdUrq ;s rks lkekU; fo'ks"krk gS ftuls ^vkfnoklh* lekt dh iw.kZ vfHkO;fDr ugha gksrhA fu"d"kZr% vkfnoklh ds :i esa mu leqnk;ksa dks 'kkfey dj ldrs gSa tks fd&¼1½ fdlh {ks= fo'ks"k esa Kkr tkudkjh ds fglkc ls lcls igys ls cls vk jgs gSaA ¼2) tks thou;kiu ds lalk/kuksa ds ekeys esa yxHkx vkRefuHkZj gksA ¼3½ lkeqfgd LokfeRo okyh vFkZO;oLFkk vkSj 'kklu O;oLFkk dks ekurs gks A ¼4½ vyx /keZ vkSj Hkk"kk gks Hkh ldrh gS vkSj ugha HkhA D;ksafd tks vkfnoklh lekt eq[;/kkjk ds djhch jgk gS mlus mlds /keZ vkSj Hkk"kk dk vuqlj.k Hkh fd;k gSA ,sls esa mlesa vius izkphu&/keZ vkSj Hkk"kk ds rRoksa dk cpk gksuk gh i;kZIr gSA ¼4½ fdlh izdkj ds lkekftd Lrjhdj.k dk vHkko gksukA ,slk ugha gS fd lHkh vkfnoklh lekt vkil esa ,d nwljs ls leku Hkko j[ks] fdUrq vius vUnj muesa dksbZ Lrjhdj.k ugha gksuk pkfg,A tSls fd eqaMk] laFkky ;k fQj vlqjksa esa vkilh :i esa lkekftd Lrjhdj.k gks ldrk gS fdUrq muesa Lo;a ds vanj ,slk ugha feyrkA ¼5½ izd`fr ds lkFk lg vfLrRo dk Hkko ;kfu izd`fr vkSj laLd`fr ds chp ikjLifjd larqyuA ¼6½ lekt ds Hkhrj fL=;ksa dks vis{kkd`r vf/kd Lora=rk A ¼7½ yksdksUeq[kh dyk vkSj lkfgR;A ¼8½ vke lgefr ij vk/kkfjr tura=ewyd 'kklu i)frA
3] riu cksl ¼laik½% ns'kt dkSu \ vkfnoklh dkSu \ n vnj ehfM;k ds&14] xzhuikdZ ,DlVsa'ku] ubZ fnYyh] i`- 5&6
11] ogh% i`- 96 ¼^ek/kqjh* uked ekfld if=dk esa 1925 bZ- esa ^Hkkjrh; iqjkrRo dh ubZ [kkst* ys[k ls mn/k`r½
23] dey fd'kksj dBsfj;k% fgUnqRo vkSj Hkkjr ds ewy fuoklh] ewyfuoklh fopkj eap] 2006] i`- Hkwfedk ls
19 जनवरी 2011
PUCL Bulletin, February 2003
The Adivasis of India -
A History of Discrimination, Conflict, and Resistance
-- By C.R. Bijoy, Core Committee of the All India Coordinating Forum of Adivasis/Indigenous Peoples
The 67.7 million people belonging to "Scheduled Tribes" in India are generally considered to be 'Adivasis', literally meaning 'indigenous people' or 'original inhabitants', though the term 'Scheduled Tribes' (STs) is not coterminous with the term 'Adivasis'. Scheduled Tribes is an administrative term used for purposes of 'administering' certain specific constitutional privileges, protection and benefits for specific sections of peoples considered historically disadvantaged and 'backward'.
A History of Discrimination, Conflict, and Resistance
-- By C.R. Bijoy, Core Committee of the All India Coordinating Forum of Adivasis/Indigenous Peoples
The 67.7 million people belonging to "Scheduled Tribes" in India are generally considered to be 'Adivasis', literally meaning 'indigenous people' or 'original inhabitants', though the term 'Scheduled Tribes' (STs) is not coterminous with the term 'Adivasis'. Scheduled Tribes is an administrative term used for purposes of 'administering' certain specific constitutional privileges, protection and benefits for specific sections of peoples considered historically disadvantaged and 'backward'.
However, this administrative term does not exactly match all the peoples called 'Adivasis'. Out of the 5653 distinct communities in India, 635 are considered to be 'tribes' or 'Adivasis'. In comparison, one finds that the estimated number of STs varies from 250 to 593.
For practical purposes, the United Nations and multilateral agencies generally consider the STs as 'indigenous peoples'. With the ST population making up 8.08% (as of 1991) of the total population of India, it is the nation with the highest concentration of 'indigenous peoples' in the world!
The Constitution of India, which came into existence on 26 January 1950, prohibits discrimination on grounds of religion, race, caste, sex or place of birth (Article 15) and it provides the right to equality (Article 14), to freedom of religion (Articles 25-28) and to culture and education (Articles 29-30). STs are supposedly addressed by as many as 209 Articles and 2 special schedules of the Constitution - Articles and special schedules which are protective and paternalistic.
For practical purposes, the United Nations and multilateral agencies generally consider the STs as 'indigenous peoples'. With the ST population making up 8.08% (as of 1991) of the total population of India, it is the nation with the highest concentration of 'indigenous peoples' in the world!
The Constitution of India, which came into existence on 26 January 1950, prohibits discrimination on grounds of religion, race, caste, sex or place of birth (Article 15) and it provides the right to equality (Article 14), to freedom of religion (Articles 25-28) and to culture and education (Articles 29-30). STs are supposedly addressed by as many as 209 Articles and 2 special schedules of the Constitution - Articles and special schedules which are protective and paternalistic.
Article 341 and 342 provides for classification of Scheduled Castes (the untouchable lower castes) and STs, while Articles 330, 332 and 334 provides for reservation of seats in Parliament and Assemblies. For purposes of specific focus on the development of STs, the government has adopted a package of programmes, which is administered in specific geographical areas with considerable ST population, and it covers 69% of the tribal population.
Despite this, and after the largest "modern democracy" of the world has existed for more than half a century, the struggles for survival of Adivasis - for livelihood and existence as peoples - have today intensified and spread as never before in history.
Over centuries, the Adivasis have evolved an intricate convivial-custodial mode of living. Adivasis belong to their territories, which are the essence of their existence; the abode of the spirits and their dead and the source of their science, technology, way of life, their religion and culture.
Back in history, the Adivasis were in effect self-governing 'first nations'. In general and in most parts of the pre-colonial period, they were notionally part of the 'unknown frontier' of the respective states where the rule of the reign in fact did not extend, and the Adivasis governed themselves outside of the influence of the particular ruler.
The introduction of the alien concept of private property began with the Permanent Settlement of the British in 1793 and the establishment of the "Zamindari" system that conferred control over vast territories, including Adivasi territories, to designated feudal lords for the purpose of revenue collection by the British. This drastically commenced the forced restructuring of the relationship of Adivasis to their territories as well as the power relationship between Adivasis and 'others'. The predominant external caste-based religion sanctioned and practiced a rigid and highly discriminatory hierarchical ordering with a strong cultural mooring.
Despite this, and after the largest "modern democracy" of the world has existed for more than half a century, the struggles for survival of Adivasis - for livelihood and existence as peoples - have today intensified and spread as never before in history.
Over centuries, the Adivasis have evolved an intricate convivial-custodial mode of living. Adivasis belong to their territories, which are the essence of their existence; the abode of the spirits and their dead and the source of their science, technology, way of life, their religion and culture.
Back in history, the Adivasis were in effect self-governing 'first nations'. In general and in most parts of the pre-colonial period, they were notionally part of the 'unknown frontier' of the respective states where the rule of the reign in fact did not extend, and the Adivasis governed themselves outside of the influence of the particular ruler.
The introduction of the alien concept of private property began with the Permanent Settlement of the British in 1793 and the establishment of the "Zamindari" system that conferred control over vast territories, including Adivasi territories, to designated feudal lords for the purpose of revenue collection by the British. This drastically commenced the forced restructuring of the relationship of Adivasis to their territories as well as the power relationship between Adivasis and 'others'. The predominant external caste-based religion sanctioned and practiced a rigid and highly discriminatory hierarchical ordering with a strong cultural mooring.
This became the natural basis for the altered perception of Adivasis by the 'others' in determining the social, and hence, the economic and political space in the emerging larger society that is the Indian diaspora. Relegating the Adivasis to the lowest rung in the social ladder was but natural and formed the basis of social and political decision making by the largely upper caste controlled mainstream. The ancient Indian scriptures, scripted by the upper castes, also further provided legitimacy to this.
The subjugated peoples have been relegated to low status and isolated, instead of either being eliminated or absorbed. Entry of Europeans and subsequent colonisation of Asia transformed the relationship between the mainstream communities and tribal communities of this region. Introduction of capitalism, private property and the creation of a countrywide market broke the traditional economy based on use value and hereditary professions.
All tribal communities are not alike. They are products of different historical and social conditions. They belong to four different language families, and several different racial stocks and religious moulds. They have kept themselves apart from feudal states and brahminical hierarchies for thousands of years.
In the Indian epics such as Ramayana, Mahabharata and Puranas (folklores) there are many references to interactions and wars between the forest or hill tribes and the Hindus.
The subjugated peoples have been relegated to low status and isolated, instead of either being eliminated or absorbed. Entry of Europeans and subsequent colonisation of Asia transformed the relationship between the mainstream communities and tribal communities of this region. Introduction of capitalism, private property and the creation of a countrywide market broke the traditional economy based on use value and hereditary professions.
All tribal communities are not alike. They are products of different historical and social conditions. They belong to four different language families, and several different racial stocks and religious moulds. They have kept themselves apart from feudal states and brahminical hierarchies for thousands of years.
In the Indian epics such as Ramayana, Mahabharata and Puranas (folklores) there are many references to interactions and wars between the forest or hill tribes and the Hindus.
Eminent historians who have done detailed research on the epic Ramayana (200 B.C to 500 B.C) have concluded that 'Lanka', the kingdom of the demonic king Ravana and 'Kishkinda', the homeland of the Vanaras (depicted as monkeys) were places situated south of Chitrakuta hill and north of Narmada river in middle India. Accordingly, Ravana and his demons were an aboriginal tribe, most probably the Gond, and the Vanaras, like Hanuman in the epic, belonged to the Savara and Korku tribes whose descendants still inhabit the central Indian forest belt. Even today, the Gond holds Ravana, the villain of Ramayana, in high esteem as a chief. Rama, the hero of Ramayana, is also known for slaughtering the Rakshasas (demons) in the forests!
The epic of Mahabharata refers to the death of Krishna at the hands of a Bhil Jaratha. In the ancient scriptures, considered to be sacred by the upper castes, various terms are used depicting Adivasis as almost non-humans. The epics of Ramayana and Mahabharata, the Puranas, Samhitas and other so-called 'sacred books' refer to Adivasis as Rakshasa (demons), Vanara (monkeys), Jambuvan (boar men), Naga (serpents), Bhusundi Kaka (crow), Garuda (King of Eagles) etc. In medieval India, they were called derogatorily as Kolla, Villa, Kirata, Nishada, and those who surrendered or were subjugated were termed as Dasa (slave) and those who refused to accept the bondage of slavery were termed as Dasyu (a hostile robber).
Ekalavya, one of their archers was so skillful that the hero of the Aryans, Arjuna, could not stand before him. But they assaulted him, cutting his thumb and destroying his ability to fight - and then fashioned a story in which he accepted Drona as his Guru and surrendered his thumb as an offering to the master! The renowned writer Maheshwata Devi points out that Adivasis predated Hinduism and Aryanism, that Siva was not an Aryan god and that in the 8th century, the tribal forest goddess or harvest goddess was absorbed and adapted as Siva's wife. Goddess Kali, the goddess of hunters, has definitely had a tribal origin.
History of the Adivasis
Little is known about the relationship between the Adivasis and non-Adivasi communities during the Hindu and Muslim rules. There are stray references to wars and alliances between the Rajput kings and tribal chieftains in middle India and in the North-East between the Ahom Kings of Brahmaputra valley and the hill Nagas. They are considered to be ati-sudra meaning lower than the untouchable castes. Even today, the upper caste people refer to these peoples as jangli, a derogatory term meaning "those who are like wild animals" - uncivilised or sub-humans.
The Adivasis have few food taboos, rather fluid cultural practices and minimal occupational specialization, while on the other hand, the mainstream population of the plains have extensive food taboos, more rigid cultural practices and considerable caste-based occupational specialisation. In the Hindu caste system, the Adivasis have no place. The so-called mainstream society of India has evolved as an agglomeration of thousands of small-scale social groups whose identities within the larger society are preserved by not allowing them to marry outside their social groups.
The epic of Mahabharata refers to the death of Krishna at the hands of a Bhil Jaratha. In the ancient scriptures, considered to be sacred by the upper castes, various terms are used depicting Adivasis as almost non-humans. The epics of Ramayana and Mahabharata, the Puranas, Samhitas and other so-called 'sacred books' refer to Adivasis as Rakshasa (demons), Vanara (monkeys), Jambuvan (boar men), Naga (serpents), Bhusundi Kaka (crow), Garuda (King of Eagles) etc. In medieval India, they were called derogatorily as Kolla, Villa, Kirata, Nishada, and those who surrendered or were subjugated were termed as Dasa (slave) and those who refused to accept the bondage of slavery were termed as Dasyu (a hostile robber).
Ekalavya, one of their archers was so skillful that the hero of the Aryans, Arjuna, could not stand before him. But they assaulted him, cutting his thumb and destroying his ability to fight - and then fashioned a story in which he accepted Drona as his Guru and surrendered his thumb as an offering to the master! The renowned writer Maheshwata Devi points out that Adivasis predated Hinduism and Aryanism, that Siva was not an Aryan god and that in the 8th century, the tribal forest goddess or harvest goddess was absorbed and adapted as Siva's wife. Goddess Kali, the goddess of hunters, has definitely had a tribal origin.
History of the Adivasis
Little is known about the relationship between the Adivasis and non-Adivasi communities during the Hindu and Muslim rules. There are stray references to wars and alliances between the Rajput kings and tribal chieftains in middle India and in the North-East between the Ahom Kings of Brahmaputra valley and the hill Nagas. They are considered to be ati-sudra meaning lower than the untouchable castes. Even today, the upper caste people refer to these peoples as jangli, a derogatory term meaning "those who are like wild animals" - uncivilised or sub-humans.
The Adivasis have few food taboos, rather fluid cultural practices and minimal occupational specialization, while on the other hand, the mainstream population of the plains have extensive food taboos, more rigid cultural practices and considerable caste-based occupational specialisation. In the Hindu caste system, the Adivasis have no place. The so-called mainstream society of India has evolved as an agglomeration of thousands of small-scale social groups whose identities within the larger society are preserved by not allowing them to marry outside their social groups.
The subjugated groups became castes forced to perform less desirable menial jobs like sweeping, cleaning of excreta, removal of dead bodies, leather works etc - the untouchables. Some of the earliest small-scale societies dependent on hunting and gathering, and traditional agriculture seem to have remained outside this process of agglomeration. These are the Adivasis of present day. Their autonomous existence outside the mainstream led to the preservation of their socio-religious and cultural practices, most of them retaining also their distinctive languages. Widow burning, enslavement, occupational differentiation, hierarchical social ordering etc are generally not there. Though there were trade between the Adivasis and the mainstream society, any form of social intercourse was discouraged. Caste India did not consciously attempt to draw them into the orbit of caste society.
But in the process of economic, cultural and ecological change, Adivasis have attached themselves to caste groups in a peripheral manner, and the process of de-tribalisation is a continuous one. Many of the Hindu communities have absorbed the cultural practices of the Adivasis. Although Hinduism could be seen as one unifying thread running through the country as a whole, it is not homogenous but in reality a conglomeration of centuries old traditions and shaped by several religious and social traditions which are more cultural in their essence (and including elements of Adivasi socio-religious culture).
Adivasis at the lowest rung of the ladder
Adivasis are not, as a general rule, regarded as unclean by caste Hindus in the same way as Dalits are. But they continue to face prejudice (as lesser humans), they are socially distanced and often face violence from society. They are at the lowest point in every socioeconomic indicator. Today the majority of the population regards them as primitive and aims at decimating them as peoples or at best integrating them with the mainstream at the lowest rung in the ladder. This is especially so with the rise of the fascist Hindutva forces.
None of the brave Adivasi fights against the British have been treated as part of the "national" struggle for independence. From the Malpahariya uprising in 1772 to Lakshman Naik's revolt in Orissa in 1942, the Adivasis repeatedly rebelled against the British in the north-eastern, eastern and central Indian belt. In many of the rebellions, the Adivasis could not be subdued, but terminated the struggle only because the British acceded to their immediate demands, as in the case of the Bhil revolt of 1809 and the Naik revolt of 1838 in Gujarat. Heroes like Birsa Munda, Kanhu Santhal, Khazya Naik, Tantya Bhil, Lakshman Naik, Kuvar Vasava, Rupa Naik, Thamal Dora, Ambul Reddi, Thalakkal Chandu etc are remembered in the songs and stories of the Adivasis but ignored in the official text books.
The British Crown's dominions in India consisted of four political arrangements:
Adivasis at the lowest rung of the ladder
Adivasis are not, as a general rule, regarded as unclean by caste Hindus in the same way as Dalits are. But they continue to face prejudice (as lesser humans), they are socially distanced and often face violence from society. They are at the lowest point in every socioeconomic indicator. Today the majority of the population regards them as primitive and aims at decimating them as peoples or at best integrating them with the mainstream at the lowest rung in the ladder. This is especially so with the rise of the fascist Hindutva forces.
None of the brave Adivasi fights against the British have been treated as part of the "national" struggle for independence. From the Malpahariya uprising in 1772 to Lakshman Naik's revolt in Orissa in 1942, the Adivasis repeatedly rebelled against the British in the north-eastern, eastern and central Indian belt. In many of the rebellions, the Adivasis could not be subdued, but terminated the struggle only because the British acceded to their immediate demands, as in the case of the Bhil revolt of 1809 and the Naik revolt of 1838 in Gujarat. Heroes like Birsa Munda, Kanhu Santhal, Khazya Naik, Tantya Bhil, Lakshman Naik, Kuvar Vasava, Rupa Naik, Thamal Dora, Ambul Reddi, Thalakkal Chandu etc are remembered in the songs and stories of the Adivasis but ignored in the official text books.
The British Crown's dominions in India consisted of four political arrangements:
- the Presidency Areas where the Crown was supreme,
- the Residency Areas where the British Crown was present through the Resident and the Ruler of the realm was subservient to the Crown,
- the Agency (Tribal) areas where the Agent governed in the name of the Crown but left the local self-governing institutions untouched and
- the Excluded Areas (north-east) where the representatives of the Crown were a figure head.
After the transfer of power, the rulers of the Residency Areas signed the "Deed of Accession" on behalf of the ruled on exchange they were offered privy purse. No deed was however signed with most of the independent Adivasi states. They were assumed to have joined the Union. The government rode rough shod on independent Adivasi nations and they were merged with the Indian Union. This happened even by means of state violence as in the case of Adivasi uprising in the Nizam's State of Hyderabad and Nagalim.
While this aspect did not enter the consciousness of the Adivasis at large in the central part of India where they were preoccupied with their own survival, the picture was different in the north-east because of the historic and material conditions. Historically the north-east was never a part of mainland India. The colonial incorporation of north-east took place much later than the rest of the Indian subcontinent. While Assam ruled by the Ahoms came under the control of British in 1826, neighbouring Bengal was annexed in 1765. Garo Hills were annexed in 1873, Naga Hills in 1879 and Mizoram under the Chin-Lushai Expeditions in 1881-90. Consequently, the struggles for self-determination took various forms as independence to greater autonomy.
A process of marginalization today, the total forest cover in India is reported to be 765.21 thousand sq. kms. of which 71% are Adivasi areas. Of these 416.52 and 223.30 thousand sq. kms. are categorised as reserved and protected forests respectively. About 23% of these are further declared as Wild Life Sanctuaries and National Parks which alone has displaced some half a million Adivasis. By the process of colonisation of the forests that began formally with the Forest Act of 1864 and finally the Indian Forest Act of 1927, the rights of Adivasis were reduced to mere privileges conferred by the state.
While this aspect did not enter the consciousness of the Adivasis at large in the central part of India where they were preoccupied with their own survival, the picture was different in the north-east because of the historic and material conditions. Historically the north-east was never a part of mainland India. The colonial incorporation of north-east took place much later than the rest of the Indian subcontinent. While Assam ruled by the Ahoms came under the control of British in 1826, neighbouring Bengal was annexed in 1765. Garo Hills were annexed in 1873, Naga Hills in 1879 and Mizoram under the Chin-Lushai Expeditions in 1881-90. Consequently, the struggles for self-determination took various forms as independence to greater autonomy.
A process of marginalization today, the total forest cover in India is reported to be 765.21 thousand sq. kms. of which 71% are Adivasi areas. Of these 416.52 and 223.30 thousand sq. kms. are categorised as reserved and protected forests respectively. About 23% of these are further declared as Wild Life Sanctuaries and National Parks which alone has displaced some half a million Adivasis. By the process of colonisation of the forests that began formally with the Forest Act of 1864 and finally the Indian Forest Act of 1927, the rights of Adivasis were reduced to mere privileges conferred by the state.
This was in acknowledgement of their dependence on the forests for survival and it was politically forced upon the rulers by the glorious struggles that the Adivasis waged persistently against the British. The Forest Policy of 1952, the Wild Life Protection Act of 1972 and the Forest Conservation Act of 1980 downgraded these privileges of the peoples to concessions of the state in the post-colonial period.
With globalisation, there are now further attempts to change these paternalistic concessions to being excluded as indicated by the draft "Conservation of Forests and Natural Ecosystems Act" that is to replace the forest act and the amendments proposed to the Land Acquisition Act and Schedule V of the constitution. In 1991, 23.03% of STs were literate as against 42.83% among the general population. The Government's Eighth Plan document mentions that nearly 52% of STs live below the poverty line as against 30% of the general population.
With globalisation, there are now further attempts to change these paternalistic concessions to being excluded as indicated by the draft "Conservation of Forests and Natural Ecosystems Act" that is to replace the forest act and the amendments proposed to the Land Acquisition Act and Schedule V of the constitution. In 1991, 23.03% of STs were literate as against 42.83% among the general population. The Government's Eighth Plan document mentions that nearly 52% of STs live below the poverty line as against 30% of the general population.
In a study on Kerala, a state considered to be unique for having developed a more egalitarian society with a high quality of life index comparable to that of only the 'developed' countries, paradoxically shows that for STs the below poverty line population was 64.5% while for Scheduled Castes it was 47% and others 41%. About 95% of Adivasis live in rural areas, less than 10% are itinerant hunter-gatherers but more than half depend upon forest produce. Very commonly, police, forest guards and officials bully and intimidate Adivasis and large numbers are routinely arrested and jailed, often for petty offences.
Only a few Adivasi communities which are forest dwellers have not been displaced and continue to live in forests, away from the mainstream development activities, such as in parts of Bastar in Madhya Pradesh, Koraput, Phulbani and Mayurbanj in Orissa and of Andaman Islands.
Thousands of Korku children below the age of six died in the 1990s due to malnutrition and starvation in the Melghat Tiger Reserve of Maharashtra due to the denial of access to their life sustaining resource base. Adivasis of Kalahandi-Bolangir in Orissa and of Palamu in south Bihar have reported severe food shortage. According to the Central Planning Committee of the Government of India, nearly 41 districts with significant Adivasi populations are prone to deaths due to starvation, which are not normally reported as such.
Invasion of Adivasi territories The "Land Acquisition Act" of 1894 concretised the supremacy of the sovereign to allow for total colonisation of any territory in the name of 'public interest' which in most cases are not community notions of common good. This is so especially for the Adivasis. The colonial juristic concept of res nullius (that which has not been conferred by the sovereign belongs to the sovereign) and terra nullius (land that belongs to none) bulldozed traditional political and social entities beginning the wanton destruction of traditional forms of self-governance.
The invasion of Adivasi territories, which for the most part commenced during the colonial period, intensified in the post-colonial period. Most of the Adivasi territories were claimed by the state. Over 10 million Adivasis have been displaced to make way for development projects such as dams, mining, industries, roads, protected areas etc. Though most of the dams (over 3000) are located in Adivasi areas, only 19.9% (1980-81) of Adivasi land holdings are irrigated as compared to 45.9% of all holdings of the general population. India produces as many as 52 principal, 3 fuel, 11 metallic, 38 non-metallic and a number of minor minerals.
Only a few Adivasi communities which are forest dwellers have not been displaced and continue to live in forests, away from the mainstream development activities, such as in parts of Bastar in Madhya Pradesh, Koraput, Phulbani and Mayurbanj in Orissa and of Andaman Islands.
Thousands of Korku children below the age of six died in the 1990s due to malnutrition and starvation in the Melghat Tiger Reserve of Maharashtra due to the denial of access to their life sustaining resource base. Adivasis of Kalahandi-Bolangir in Orissa and of Palamu in south Bihar have reported severe food shortage. According to the Central Planning Committee of the Government of India, nearly 41 districts with significant Adivasi populations are prone to deaths due to starvation, which are not normally reported as such.
Invasion of Adivasi territories The "Land Acquisition Act" of 1894 concretised the supremacy of the sovereign to allow for total colonisation of any territory in the name of 'public interest' which in most cases are not community notions of common good. This is so especially for the Adivasis. The colonial juristic concept of res nullius (that which has not been conferred by the sovereign belongs to the sovereign) and terra nullius (land that belongs to none) bulldozed traditional political and social entities beginning the wanton destruction of traditional forms of self-governance.
The invasion of Adivasi territories, which for the most part commenced during the colonial period, intensified in the post-colonial period. Most of the Adivasi territories were claimed by the state. Over 10 million Adivasis have been displaced to make way for development projects such as dams, mining, industries, roads, protected areas etc. Though most of the dams (over 3000) are located in Adivasi areas, only 19.9% (1980-81) of Adivasi land holdings are irrigated as compared to 45.9% of all holdings of the general population. India produces as many as 52 principal, 3 fuel, 11 metallic, 38 non-metallic and a number of minor minerals.
Of these 45 major minerals (coal, iron ore, magnetite, manganese, bauxite, graphite, limestone, dolomite, uranium etc) are found in Adivasi areas contributing some 56% of the national total mineral earnings in terms of value. Of the 4,175 working mines reported by the Indian Bureau of Mines in 1991-92, approximately 3500 could be assumed to be in Adivasi areas. Income to the government from forests rose from Rs.5.6 million in 1869-70 to more than Rs.13 billions in the 1970s. The bulk of the nation's productive wealth lay in the Adivasi territories. Yet the Adivasi has been driven out, marginalised and robbed of dignity by the very process of 'national development'.
The systematic opening up of Adivasi territories, the development projects and the 'tribal development projects' make them conducive for waves of immigrants. In the rich mineral belt of Jharkhand, the Adivasi population has dropped from around 60% in 1911 to 27.67% in 1991. These developments have in turn driven out vast numbers of Adivasis to eke out a living in the urban areas and in far-flung places in slums. According to a rough estimate, there are more than 40,000 tribal domestic working women in Delhi alone! In some places, development induced migration of Adivasis to other Adivasi areas has also led to fierce conflicts as between the Santhali and the Bodo in Assam.
Internal colonialism Constitutional privileges and welfare measures benefit only a small minority of the Adivasis. These privileges and welfare measures are denied to the majority of the Adivasis and they are appropriated by more powerful groups in the caste order. The steep increase of STs in Maharashtra in real terms by 148% in the two decades since 1971 is mainly due to questionable inclusion, for political gains, of a number of economically advanced groups among the backwards in the list of STs.
The systematic opening up of Adivasi territories, the development projects and the 'tribal development projects' make them conducive for waves of immigrants. In the rich mineral belt of Jharkhand, the Adivasi population has dropped from around 60% in 1911 to 27.67% in 1991. These developments have in turn driven out vast numbers of Adivasis to eke out a living in the urban areas and in far-flung places in slums. According to a rough estimate, there are more than 40,000 tribal domestic working women in Delhi alone! In some places, development induced migration of Adivasis to other Adivasi areas has also led to fierce conflicts as between the Santhali and the Bodo in Assam.
Internal colonialism Constitutional privileges and welfare measures benefit only a small minority of the Adivasis. These privileges and welfare measures are denied to the majority of the Adivasis and they are appropriated by more powerful groups in the caste order. The steep increase of STs in Maharashtra in real terms by 148% in the two decades since 1971 is mainly due to questionable inclusion, for political gains, of a number of economically advanced groups among the backwards in the list of STs.
The increase in numbers, while it distorts the demographic picture, has more disastrous effects. The real tribes are irretrievably pushed down in the 'access or claim ladder' with these new entrants cornering the lion's share of both resources and opportunities for education, social and economic advancement.
Despite the Bonded Labour Abolition Act of 1976, Adivasis still form a substantial percentage of bonded labour in the country.
Despite positive political, institutional and financial commitment to tribal development, there is presently a large scale displacement and biological decline of Adivasi communities, a growing loss of genetic and cultural diversity and destruction of a rich resource base leading to rising trends of shrinking forests, crumbling fisheries, increasing unemployment, hunger and conflicts. The Adivasis have preserved 90% of the country's bio-cultural diversity protecting the polyvalent, precolonial, biodiversity friendly Indian identity from bio-cultural pathogens. Excessive and indiscriminate demands of the urban market have reduced Adivasis to raw material collectors and providers.
It is a cruel joke that people who can produce some of India's most exquisite handicrafts, who can distinguish hundreds of species of plants and animals, who can survive off the forests, the lands and the streams sustainably with no need to go to the market to buy food, are labeled as 'unskilled'. Equally critical are the paths of resistance that many Adivasi areas are displaying: Koel Karo, Bodh Ghat, Inchampalli, Bhopalpatnam, Rathong Chu ... big dams that were proposed by the enlightened planners and which were halted by the mass movements.
Such a situation has risen because of the discriminatory and predatory approach of the mainstream society on Adivasis and their territories. The moral legitimacy for the process of internal colonisation of Adivasi territories and the deliberate disregard and violations of constitutional protection of STs has its basis in the culturally ingrained hierarchical caste social order and consciousness that pervades the entire politico-administrative and judicial system. This pervasive mindset is also a historical construct that got reinforced during colonial and post-colonial India.
The term 'Criminal Tribe' was concocted by the British rulers and entered into the public vocabulary through the Criminal Tribes Act of 1871 under which a list of some 150 communities including Adivasis, were mischievously declared as (naturally) 'criminal'. Though this shameful act itself was repealed in 1952, the specter of the so-called 'criminal tribes' continue to haunt these 'denotified tribes' - the Sansi, Pardhi, Kanjar, Gujjar, Bawaria, Banjara and others. They are considered as the first natural suspects of all petty and sundry crimes except that they are now hauled up under the Habitual Offenders Act that replaced the British Act! Stereotyping of numerous communities has reinforced past discriminatory attitudes of the dominant mainstream in an institutionalised form.
There is a whole history of legislation, both during the pre-independence as well as post-independence period, which was supposed to protect the rights of the Adivasis. As early as 1879, the "Bombay Province Land Revenue Code" prohibited transfer of land from a tribal to a non-tribal without the permission of the authorities. The 1908 "Chotanagpur Tenancy Act" in Bihar, the 1949 "Santhal Pargana Tenancy (Supplementary) Act", the 1969 "Bihar Scheduled Areas Regulations", the 1955 "Rajasthan Tenancy Act" as amended in 1956, the 1959 "MPLP Code of Madhya Pradesh", the 1959 "Andhra Pradesh Scheduled Areas Land Transfer Regulation" and amendment of 1970, the 1960 "Tripura Land Revenue Regulation Act", the 1970 "Assam Land and Revenue Act", the 1975 "Kerala Scheduled Tribes (Restriction of Transfer of Lands and Restoration of Alienated Lands) Act" etc. are state legislations to protect Adivasi land rights.
In Andhra for example, enquiries on land transfer violations were made in 57,150 cases involving 245,581 acres of land, but only about 28% of lands were restored despite persistent militant struggles. While in the case of Kerala, out of a total claim for 9909.4522 hectares made by 8754 applicants, only 5.5% of the claims have been restored. And this is happening in spite of favourable judicial orders - orders which the state governments are circumventing by attempting to dismantle the very protective legislation itself.
Despite the Bonded Labour Abolition Act of 1976, Adivasis still form a substantial percentage of bonded labour in the country.
Despite positive political, institutional and financial commitment to tribal development, there is presently a large scale displacement and biological decline of Adivasi communities, a growing loss of genetic and cultural diversity and destruction of a rich resource base leading to rising trends of shrinking forests, crumbling fisheries, increasing unemployment, hunger and conflicts. The Adivasis have preserved 90% of the country's bio-cultural diversity protecting the polyvalent, precolonial, biodiversity friendly Indian identity from bio-cultural pathogens. Excessive and indiscriminate demands of the urban market have reduced Adivasis to raw material collectors and providers.
It is a cruel joke that people who can produce some of India's most exquisite handicrafts, who can distinguish hundreds of species of plants and animals, who can survive off the forests, the lands and the streams sustainably with no need to go to the market to buy food, are labeled as 'unskilled'. Equally critical are the paths of resistance that many Adivasi areas are displaying: Koel Karo, Bodh Ghat, Inchampalli, Bhopalpatnam, Rathong Chu ... big dams that were proposed by the enlightened planners and which were halted by the mass movements.
Such a situation has risen because of the discriminatory and predatory approach of the mainstream society on Adivasis and their territories. The moral legitimacy for the process of internal colonisation of Adivasi territories and the deliberate disregard and violations of constitutional protection of STs has its basis in the culturally ingrained hierarchical caste social order and consciousness that pervades the entire politico-administrative and judicial system. This pervasive mindset is also a historical construct that got reinforced during colonial and post-colonial India.
The term 'Criminal Tribe' was concocted by the British rulers and entered into the public vocabulary through the Criminal Tribes Act of 1871 under which a list of some 150 communities including Adivasis, were mischievously declared as (naturally) 'criminal'. Though this shameful act itself was repealed in 1952, the specter of the so-called 'criminal tribes' continue to haunt these 'denotified tribes' - the Sansi, Pardhi, Kanjar, Gujjar, Bawaria, Banjara and others. They are considered as the first natural suspects of all petty and sundry crimes except that they are now hauled up under the Habitual Offenders Act that replaced the British Act! Stereotyping of numerous communities has reinforced past discriminatory attitudes of the dominant mainstream in an institutionalised form.
There is a whole history of legislation, both during the pre-independence as well as post-independence period, which was supposed to protect the rights of the Adivasis. As early as 1879, the "Bombay Province Land Revenue Code" prohibited transfer of land from a tribal to a non-tribal without the permission of the authorities. The 1908 "Chotanagpur Tenancy Act" in Bihar, the 1949 "Santhal Pargana Tenancy (Supplementary) Act", the 1969 "Bihar Scheduled Areas Regulations", the 1955 "Rajasthan Tenancy Act" as amended in 1956, the 1959 "MPLP Code of Madhya Pradesh", the 1959 "Andhra Pradesh Scheduled Areas Land Transfer Regulation" and amendment of 1970, the 1960 "Tripura Land Revenue Regulation Act", the 1970 "Assam Land and Revenue Act", the 1975 "Kerala Scheduled Tribes (Restriction of Transfer of Lands and Restoration of Alienated Lands) Act" etc. are state legislations to protect Adivasi land rights.
In Andhra for example, enquiries on land transfer violations were made in 57,150 cases involving 245,581 acres of land, but only about 28% of lands were restored despite persistent militant struggles. While in the case of Kerala, out of a total claim for 9909.4522 hectares made by 8754 applicants, only 5.5% of the claims have been restored. And this is happening in spite of favourable judicial orders - orders which the state governments are circumventing by attempting to dismantle the very protective legislation itself.
The callous and casual manner with which mainstream India approaches the fulfillment of the constitutional obligations with reference to the tribes, and the persistent attempts by the politico-administrative system to subvert the constitution by deliberate acts of omission and commission, and the enormous judicial tolerance towards this speak volumes on the discriminatory approach that permeates the society with regard to the legal rights of the Adivasis.
Race, religion and language
The absence of neat classifications of Adivasis as a homogenous social-cultural category and the intensely fluid nature of non-Adivasis are evident in the insuperable difficulty in arriving at a clear anthropological definition of a tribal in India, be it in terms of ethnicity, race, language, social forms or modes of livelihood.
The major waves of ingress into India divide the tribal communities into Veddids, similar to the Australian aborigines, and the Paleamongoloid Austro-Asiatic from the north-east. The third were the Greco-Indians who spread across Gujarat, Rajasthan and Pakistan from Central Asia. The fourth is the Negrito group of the Andaman Islands - the Great Andamanese, the Onge, the Jarawa and the Sentinelese who flourished in these parts for some 20,000 years but who could well become extinct soon. The Great Andamanese have been wiped out as a viable community with about only 30 persons alive as are the Onges who are less than a 100.
In the mid-Indian region, the Gond who number over 5 million, are the descendants of the dark skinned Kolarian or Dravidian tribes and speak dialects of Austric language family as are the Santhal who number 4 million. The Negrito and Austroloid people belong to the Mundari family of Munda, Santhal, Ho, Ashur, Kharia, Paniya, Saora etc. The Dravidian groups include the Gond, Oraon, Khond, Malto, Bhil, Mina, Garasia, Pradhan etc. and speak Austric or Dravidian family of languages. The Gujjar and Bakarwal descend from the Greco Indians and are interrelated with the Gujjar of Gujarat and the tribes settled around Gujranwala in Pakistan.
There are some 200 indigenous peoples in the north-east. The Boro, Khasi, Jantia, Naga, Garo and Tripiri belong to the Mongoloid stock like the Naga, Mikir, Apatani, Boro, Khasi, Garo, Kuki, Karbi etc. and speak languages of the Tibeto-Burman language groups and the Mon Khmer. The Adi, Aka, Apatani, Dafla, Gallong, Khamti, Monpa, Nocte, Sherdukpen, Singpho, Tangsa, Wancho etc of Arunachal Pradesh and the Garo of Meghalaya are of Tibeto-Burman stock while the Khasi of Meghalaya belong to the Mon Khmer group. In the southern region, the Malayali, Irula, Paniya, Adiya, Sholaga, Kurumba etc belong to the proto-Australoid racial stock speaking dialects of the Dravidian family.
The Census of India 1991 records 63 different denominations as "other" of over 5.7 million people of which most are Adivasi religions. Though the Constitution recognises them as a distinct cultural group, yet when it comes to religion those who do not identify as Christians, Muslims or Buddhists are compelled to register themselves as Hindus. Hindus and Christians have interacted with Adivasis to civilize them, which has been defined as sanscritisation and westernisation. However, as reflected during the 1981 census it is significant that about 5% of the Adivasis registered their religion by the names of their respective tribes or the names adopted by them. In 1991 the corresponding figure rose to about 10% indicating the rising consciousness and assertion of identity!
Though Article 350A of the Constitution requires primary education to be imparted in mother tongue, in general this has not been imparted except in areas where the Adivasis have been assertive. NCERT, the state owned premier education research centre has not shown any interest. With the neglect of Adivasi languages, the State and the dominant social order aspire to culturally and socially emasculate the Adivasis subdued by the dominant cultures. The Anthropological Survey of India reported a loss of more than two-thirds of the spoken languages, most of them tribal.
Fragmentation Some of the ST peoples of Himachal Pradesh, Uttar Pradesh, W. Bengal, Sikkim, Arunachal Pradesh, Nagaland, Manipur and Mizoram have their counterparts across the border in China (including Tibet), Bhutan, Myanmar and Bangladesh. The political aspirations of these trans-border tribes who find themselves living in different countries as a result of artificial demarcation of boundaries by erstwhile colonial rulers continue to be ignored despite the spread and proliferation of militancy, especially in the north east, making it into a conflict zone.
The Adivasi territories have been divided amongst the states formed on the basis of primarily the languages of the mainstream caste society, ignoring the validity of applying the same principle of language for the Adivasis in the formation of states. Jharkhand has been divided amongst Bihar, West Bengal, Madhya Pradesh and Orissa though the Bihar part of Jharkhand has now become a separate state after decades of struggle. The Gond region has been divided amongst Orissa, Andhra, Maharashtra and Madhya Pradesh. Similarly the Bhil region has been divided amongst Maharashtra, Madhya Pradesh, Gujarat and Rajasthan.
In the north-east, for example, the Naga in addition are divided into Nagaland, Manipur, Assam and Arunachal Pradesh. Further administrative sub-divisions within the states into districts, talukas and panchayats have been organised in such a way that the tribal concentration is broken up which furthers their marginalisation both physically and politically.
The 1874 "Scheduled District Act", the 1919 "Government of India Act" and later the "Government of India Act" of 1935 classified the hill areas as excluded and partially excluded areas where the provincial legislature had no jurisdiction. These formed the basis for the Article 244 under which two separate schedules viz. the V Schedule and the VI Schedule were incorporated for provision of a certain degree of self-governance in designated tribal majority areas. However, in effect this remained a non-starter. However, the recent legislation of the Panchayat Raj (Extension to the Scheduled Areas) Act of 1996 has raised hope of a radical redefinition of self-governance.
By not applying the same yard stick and norms for Adivasis as for the upper caste dominated mainstream, by not genuinely recognizing the Adivasis' traditional self-governing systems and by not being serious about devolving autonomy, the Indian State and society indicates a racist and imperialist attitude.
The call for a socially homogenous country, particularly in the Hindi Hindu paradigm have suppressed tribal languages, defiled cultures and destroyed civilisations.
Race, religion and language
The absence of neat classifications of Adivasis as a homogenous social-cultural category and the intensely fluid nature of non-Adivasis are evident in the insuperable difficulty in arriving at a clear anthropological definition of a tribal in India, be it in terms of ethnicity, race, language, social forms or modes of livelihood.
The major waves of ingress into India divide the tribal communities into Veddids, similar to the Australian aborigines, and the Paleamongoloid Austro-Asiatic from the north-east. The third were the Greco-Indians who spread across Gujarat, Rajasthan and Pakistan from Central Asia. The fourth is the Negrito group of the Andaman Islands - the Great Andamanese, the Onge, the Jarawa and the Sentinelese who flourished in these parts for some 20,000 years but who could well become extinct soon. The Great Andamanese have been wiped out as a viable community with about only 30 persons alive as are the Onges who are less than a 100.
In the mid-Indian region, the Gond who number over 5 million, are the descendants of the dark skinned Kolarian or Dravidian tribes and speak dialects of Austric language family as are the Santhal who number 4 million. The Negrito and Austroloid people belong to the Mundari family of Munda, Santhal, Ho, Ashur, Kharia, Paniya, Saora etc. The Dravidian groups include the Gond, Oraon, Khond, Malto, Bhil, Mina, Garasia, Pradhan etc. and speak Austric or Dravidian family of languages. The Gujjar and Bakarwal descend from the Greco Indians and are interrelated with the Gujjar of Gujarat and the tribes settled around Gujranwala in Pakistan.
There are some 200 indigenous peoples in the north-east. The Boro, Khasi, Jantia, Naga, Garo and Tripiri belong to the Mongoloid stock like the Naga, Mikir, Apatani, Boro, Khasi, Garo, Kuki, Karbi etc. and speak languages of the Tibeto-Burman language groups and the Mon Khmer. The Adi, Aka, Apatani, Dafla, Gallong, Khamti, Monpa, Nocte, Sherdukpen, Singpho, Tangsa, Wancho etc of Arunachal Pradesh and the Garo of Meghalaya are of Tibeto-Burman stock while the Khasi of Meghalaya belong to the Mon Khmer group. In the southern region, the Malayali, Irula, Paniya, Adiya, Sholaga, Kurumba etc belong to the proto-Australoid racial stock speaking dialects of the Dravidian family.
The Census of India 1991 records 63 different denominations as "other" of over 5.7 million people of which most are Adivasi religions. Though the Constitution recognises them as a distinct cultural group, yet when it comes to religion those who do not identify as Christians, Muslims or Buddhists are compelled to register themselves as Hindus. Hindus and Christians have interacted with Adivasis to civilize them, which has been defined as sanscritisation and westernisation. However, as reflected during the 1981 census it is significant that about 5% of the Adivasis registered their religion by the names of their respective tribes or the names adopted by them. In 1991 the corresponding figure rose to about 10% indicating the rising consciousness and assertion of identity!
Though Article 350A of the Constitution requires primary education to be imparted in mother tongue, in general this has not been imparted except in areas where the Adivasis have been assertive. NCERT, the state owned premier education research centre has not shown any interest. With the neglect of Adivasi languages, the State and the dominant social order aspire to culturally and socially emasculate the Adivasis subdued by the dominant cultures. The Anthropological Survey of India reported a loss of more than two-thirds of the spoken languages, most of them tribal.
Fragmentation Some of the ST peoples of Himachal Pradesh, Uttar Pradesh, W. Bengal, Sikkim, Arunachal Pradesh, Nagaland, Manipur and Mizoram have their counterparts across the border in China (including Tibet), Bhutan, Myanmar and Bangladesh. The political aspirations of these trans-border tribes who find themselves living in different countries as a result of artificial demarcation of boundaries by erstwhile colonial rulers continue to be ignored despite the spread and proliferation of militancy, especially in the north east, making it into a conflict zone.
The Adivasi territories have been divided amongst the states formed on the basis of primarily the languages of the mainstream caste society, ignoring the validity of applying the same principle of language for the Adivasis in the formation of states. Jharkhand has been divided amongst Bihar, West Bengal, Madhya Pradesh and Orissa though the Bihar part of Jharkhand has now become a separate state after decades of struggle. The Gond region has been divided amongst Orissa, Andhra, Maharashtra and Madhya Pradesh. Similarly the Bhil region has been divided amongst Maharashtra, Madhya Pradesh, Gujarat and Rajasthan.
In the north-east, for example, the Naga in addition are divided into Nagaland, Manipur, Assam and Arunachal Pradesh. Further administrative sub-divisions within the states into districts, talukas and panchayats have been organised in such a way that the tribal concentration is broken up which furthers their marginalisation both physically and politically.
The 1874 "Scheduled District Act", the 1919 "Government of India Act" and later the "Government of India Act" of 1935 classified the hill areas as excluded and partially excluded areas where the provincial legislature had no jurisdiction. These formed the basis for the Article 244 under which two separate schedules viz. the V Schedule and the VI Schedule were incorporated for provision of a certain degree of self-governance in designated tribal majority areas. However, in effect this remained a non-starter. However, the recent legislation of the Panchayat Raj (Extension to the Scheduled Areas) Act of 1996 has raised hope of a radical redefinition of self-governance.
By not applying the same yard stick and norms for Adivasis as for the upper caste dominated mainstream, by not genuinely recognizing the Adivasis' traditional self-governing systems and by not being serious about devolving autonomy, the Indian State and society indicates a racist and imperialist attitude.
The call for a socially homogenous country, particularly in the Hindi Hindu paradigm have suppressed tribal languages, defiled cultures and destroyed civilisations.
The creation of a unified albeit centralised polity and the extension of the formal system of governance have emasculated the self-governing institutions of the Adivasis and with it their internal cohesiveness.
The struggle for the future, the conceptual vocabulary used to understand the place of Adivasis in the modern world has been constructed on the feudal, colonial and imperialistic notions which combines traditional and historical constructs with the modern construct based on notions of linear scientific and technological progress.
Historically the Adivasis, as explained earlier, are at best perceived as sub-humans to be kept in isolation, or as 'primitives' living in remote and backward regions who should be "civilized". None of them have a rational basis. Consequently, the official and popular perception of Adivasis is merely that of isolation in forest, tribal dialect, animism, primitive occupation, carnivorous diet, naked or semi-naked, nomadic habits, love, drink and dance. Contrast this with the self-perception of Adivasis as casteless, classless and egalitarian in nature, community-based economic systems, symbiotic with nature, democratic according to the demands of the times, accommodative history and people-oriented art and literature.
The significance of their sustainable subsistence economy in the midst of a profit oriented economy is not recognised in the political discourse, and the negative stereotyping of the sustainable subsistence economy of Adivasi societies is based on the wrong premise that the production of surplus is more progressive than the process of social reproduction in co-existence with nature.
The source of the conflicts arises from these unresolved contradictions. With globalisation, the hitherto expropriation of rights as an outcome of development has developed into expropriation of rights as a precondition for development. In response, the struggles for the rights of the Adivasis have moved towards the struggles for power and a redefinition of the contours of state, governance and progress.
The struggle for the future, the conceptual vocabulary used to understand the place of Adivasis in the modern world has been constructed on the feudal, colonial and imperialistic notions which combines traditional and historical constructs with the modern construct based on notions of linear scientific and technological progress.
Historically the Adivasis, as explained earlier, are at best perceived as sub-humans to be kept in isolation, or as 'primitives' living in remote and backward regions who should be "civilized". None of them have a rational basis. Consequently, the official and popular perception of Adivasis is merely that of isolation in forest, tribal dialect, animism, primitive occupation, carnivorous diet, naked or semi-naked, nomadic habits, love, drink and dance. Contrast this with the self-perception of Adivasis as casteless, classless and egalitarian in nature, community-based economic systems, symbiotic with nature, democratic according to the demands of the times, accommodative history and people-oriented art and literature.
The significance of their sustainable subsistence economy in the midst of a profit oriented economy is not recognised in the political discourse, and the negative stereotyping of the sustainable subsistence economy of Adivasi societies is based on the wrong premise that the production of surplus is more progressive than the process of social reproduction in co-existence with nature.
The source of the conflicts arises from these unresolved contradictions. With globalisation, the hitherto expropriation of rights as an outcome of development has developed into expropriation of rights as a precondition for development. In response, the struggles for the rights of the Adivasis have moved towards the struggles for power and a redefinition of the contours of state, governance and progress.
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