The nature of Tribal Movements in Colonial India- a brief reflection

 Introduction

The History of colonization and Tribal Movements during 19^th and 20^th century had been largely studied together for the latter being observed under the reflection of the former because national movement and tribal movements shared similar objectives, but they have contextual differences as well. National movement can be considered as a symbol representing various regional movements, their demands and discontent among people not just against the British but also the local landlords and administration. 

                      Taxation policies formed by the British and local landlords, also led to socio-economic exploitation and oppression of tribal communities. Interference of belief systems like Hinduism and Christianity had a mixed impact on tribal protests, on one hand some tribal communities converted and used their ideals as an ideology to keep their struggles driving while on the other many revisited and found it as an interference in their own belief systems and culture. Many tribal communities were also against the process of ‘Peasantisztion’ and ‘Sanskritization’ as well. Due to all of the above mentioned factors tribal communities were losing their habitat which used to provide them a sense of freedom, self-identity and respect, and the ongoing national movement gave them a platform to voice their issues and fight against exploitation, although none of the tribal movements gained such mass appeal as the main stream freedom movements like Non-cooperation Movement, driven by leaders like Mahatma Gandhi or parties like Congress but their struggles brought issues of the tribal communities to the notice of the society and the inter-mingling of national movement and tribal protests created hurdles for the British govt. as they were more localized and it also helped the national movement to reach the isolated forest communities and villages.

Factors which led to tribal protests during colonial period-

Forests were not just means of subsistence for tribals but also for their livelihood. They had customary rights to use the minor forest products; they enjoyed unrestricted freedom on forests. Essential items like fruits, firewood etc. were procured from forests only, even, they used to graze their cattle there. Railway construction projects during colonial era connected isolated tribal communities to the outside world which had a negative impact on them because self-sufficient tribal economy was converted to market economy. The new legal system led to the ending of their customary land rights, introduction of private property led to conflicts between tribals, government and private land owners, as tribals were not economically sound and literate enough, to fight exploitation or buy land. This whole process led to conversion of tribals to daily wage workers, Begars and landless peasant workers. The people who purchased land, they and their religions i.e., Hinduism, Christianity, Islam and Sikhism were alien to them hence, they had no knowledge about tribal rituals and cultural practices, as they belonged to classes of zamindars, Thekedars, traders, money-lenders and govt. officials. Although this cultural and religious interaction brought some change to their communities like the Devi movement of Gujrat (1922-23) but largely, a feeling of disconnectedness and a fear of losing their customs, practices and identity aroused in them.

Some tribal movements-

The Kherwar movement of Santhals in 1833, led by Bhagirath Manjhi, he announced to restore the Golden age of Santhals. He asked them to worship Lord Ram, identifying him with Santhal ‘Caudo’ and banned their pigs and fowls. He assured them that their land would be given back to them and liberate them from the oppression of money-lenders, officials and landlords. Devi movement of Gujrat in 1922-23 had similar kinds of notions and reasons for protest. It was presumed by tribals that their goddess Salabai was giving them command to abstain from eating flesh, drinking wine, release or sell goats and chicken kept for ritualistic purposes and boycott Parsi landlords and liquor dealers. This movement became a part of Non-cooperation movement later. Gandhians had been working among tribals for reforms and later Gandhi himself asked tribals to participate in the national movement before Civil-disobedience movement began. He suggested them to adopt Khadi and the Kaliparaj conference organized by Congress in 1923 was attended by 20,000 tribals. So, from the above examples we can observe that how the interaction of tribal communities with outside world affected their traditional way of life and created the notions of violence and non-violence; national movement and its ideals tried to brought them into mainstream by highlighting their aim to free India from the British. Tribals became more sympathetic to the national movement to such an extent that Gandhi’s name got linked with the Devi through the Devi medium. On the similar lines we can observe the Santhal Movement of Malda Which started in 1924. This movement was also anti-colonial and against the oppressive landlord. This movement was supported by the Swaraj Party leaders although this movement suffered a tinge of Hindu Communalism during colonial era.

                              Munda revolt (1895-1901) whose most popular leader was Birsa Munda. This movement was also against the outsiders, after landlords came, their customary rights over their land ended. When Birsa Munda indulged in this movement, he brought ideas of Hinduism, as he got influenced by the thoughts of Jagmohan Singh a zamindar of Badgaon. He declared himself a god and preached his religion among Mundas. He asked them to discourage cow slaughter, keep themselves and their houses clean etc. He also mobilized them against the British govt. and foreigners (zamindars, money-lenders, British officials) and established Birsa Raj. Similarly, at the Paralkot Rebellion by Abujhmarias in 1825, they desired to build an independent Bastar free of foreign intrusion. So, through these two instances we can see that how a sense of loss of freedom developed amongst the tribal communities and they found ways through these rebellions to reclaim their freedom from outsiders. But on the other hand, we have the Maria Rebellion (1842-1863) where the Maria tribe revolted against the British and the Marathas who entered their temples and according to tribals polluted their sacred atmosphere thus, Marias identified rebellion as the only way to fight them and save their identity.  

                            So, from the above examples we can see that how tribal communities developed a sense of ownership over their land and notions of pollution against the foreigners, intruding in their religious areas.