The Adivasi of India : A History of Discrimination, Conflict, and Resistance
Professor Ram Lakhan Meena
Adivasi - the ethnically vibrant cultural festival is one of the most attractive Agenda of SC & ST Development Department. The ‘tryst with destiny” speech of Pt. Nehru and the vibes inherent in the message for nation building provided the required impetus to organize the adivasi. 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'.
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. 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!
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.
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. 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 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:
º the Presidency Areas where the Crown was supreme,
º the Residency Areas where the British Crown was present through the Resident and the Ruler of the realm was subservient to the Crown,
º the Agency (Tribal) areas where the Agent governed in the name of the Crown but left the local self-governing institutions untouched and
º 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. 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. 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. 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 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.
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. 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. Culture is the shorthand version of the rules which guide the way of life of the people. The tribal culture is very simple and portrays a subtle side. More specifically culture can be thought of as the common learned way of life shared by the members of a society.
The tribal people of India are strong, industrious and very hospitable in nature. They usually don’t intermingle with outsiders, since they are not too advanced and are quite shy. This people express their cultural identity and distinctiveness in their social organization, language, rituals and festivals and also in their dress, ornamentation, art and craft. The men folk are engaged in activities like agriculture, hunting and fishing to earn a living. They have retained their own way of managing internal affairs of the village mainly through two institutions namely, the village council and the youth dormitory. The dormitory is the core of tribal culture and it reinforces the age-old traditions. In Orissa this institution occurs among many tribal communities in some form or other. It is variously called by different tribal groups. The tribal people live a life without any luxuries that the urban city provides and yet are content with it.
The tribal culture of India is also abundant is the celebration of festivals. Being God-fearing people, they worship numerous deities for their well-being. The festivals are celebrated with much excitement and happiness and the traditional rituals are closely followed in order to please the Gods. The most important festivals are Chaita Parab and Push Parab when the men folk go on hunting expeditions. The different customs and lifestyle is what makes the tribal culture truly distinctive and fascinating.
The festivals of the tribals constitute an integral part of their social life and relate to their strong beliefs in the power of supernatural elements and community togetherness. Parab Festival is highly significant to the tribal groups of Orissa as it gives a platform to even the small tribal groups existing in the state Their traditions can best be captured at these fairs and festivals. These tribal groups are able to remain in forefront due to the festival and preserve their culture to the fullest. Most festivals are occasions that mark the change of season relating to harvest of crops and some are religious events commemorating a local deity. Innumerable folk traditions and spirits are manifested by way of observing vratas and oshas (fasts) by Tribal people of India.
Among the tribesmen, festivities connected with sowing, harvesting and consumption of first fruits, and among shifting cultivations, the feeling of the jungle and burning it down for reduction to ash manure, are important ones. Interestingly, enough, success in ceremonial collective hunting in April-May often is believed to contribute to the success of their agricultural efforts . The Santhals have a special spring festival of rejoicing with sprinkling of water, special songs and dances. When the roles of the deities are acted out by men, and thereby many traditional social barriers fall. Usually, the supreme god is not offered any specific worship among tribals. But among the Santhals of Mayurbhanj ,one may perform the worship every fifth year or at least one in a life-time. Bondo festivities have a great relevance for the tribal communities of Orissa. The Bondos spend a great deal of time on their religion, and the feasts and holidays are an important part of Bondo life. Moreover, the collective festivities foster a sense of solidarity of the village and fortify one's confidence in undertaking major activities in economic and social life as possible. Thus proving herself to be virtuous and devoted. The wife presents a number of delicacies to her husband at the end of her fast.
The tribal communities of India are not belongs to Hinduism. The religion of the tribal India is a nature-worship, fetishism, shamanism, anthropomorphism and ancestor worship. The annual cycle of rituals commence right from the initiation of agricultural operation, for instance, among the Juang, Bhuyan, Kondh, Saora, Gadaba, Jharia, Didayee, Meena, Grasia, Bhil, Saharia, Garo, Mer, Koya and Bondo, who practise shifting cultivation. Religious beliefs and practices aim at ensuring personal security and happiness as well as community well-being and group solidarity. Their religious performances include life-crisis rites, cyclic community rites, ancestor and totemic rites and observance of taboos. Besides these, the tribals also resort to various types of occult practices. In order to tide over either a personal or a group crisis the tribals begin with occult practices, and if it does not yield any result the next recourse is supplication of the supernatural force.
Among all the tribes conformity to customs and norms and social integration continue to be achieved through their traditional political organizations. The tributary institutions of social control, such as family, kinship and public opinion continue to fulfill central social control functions. All the rituals centering agricultural operation, first-fruit eating, human, live-stock and crop welfare are observed by the members of a village on a common date which is fixed by the village head-man in consultation with the village priest.
