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 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. km. of which 71% are Adivasi areas. Of these 416.52 and 223.30 thousand sq. km. 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. km. of which 71% are Adivasi areas. Of these 416.52 and 223.30 thousand sq. km. 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 acknowledgment 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 offenses.
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 is 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 is 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 labor 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, inquiries 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 favorable 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 labor 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, inquiries 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 favorable 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.
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