Professional Documents
Culture Documents
Adivasi
Adivasi
Chapter: I
Introduction: Adivasi Term, Philosophy and Literature
Concept of Adivasi:
Human society is divided into various categories on several bases. The major bases
are religion, race, caste, sex, colour, language, region, chronology, economic class etc. All
these elements, due to the uniqueness of a particular class are separated from the other
specific classes. In totality, all these elements make up the culture of a class of human
community. The members of one group or class can, simultaneously, be the members of
several classes and groups. Indian society is divided and has been seen on the above grounds.
Prevalent in India Adivasi word is indicative of the special class of human society. Various
categories of Indian society have extensive histories of their own. But here, research scholar
Research scholar has some views about this. The first question arises when researcher
consider, what is the definition of Adivasi? So far, according to literal point of view, Adivasi
term is made up with two words, first Aadi and second Vasi. These are Hindi words which
mean first residency. It means native people of any particular land. But, the wrong
interpretation of this concept is being active from the very ancient time. In Such conditions
there are already many writers and critics who criticise Adivasi identity and literature in a
wrong way. So it is meaningless to discover or search the true meaning of Adivasi term in
dictionaries. Invaders like the Britishers and Aryans gave many wrong names and concepts
for Adivasi. These concepts gave inappropriate identity to the natives of India. But, even if
we discusess about the historical aspects of Adivasi and their literature and discourse, we
come to know that Adivasi culture and tradition is very rich and their society is very
democratic.
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Here, the question arises that when did Adivasi concept come in the history. It is right
that Adivasi concept is very old and due to some reasons it could not get much limelight in
Indian society, history and literary discourse. It got accelerated in the early 20th century. But
before 20th century it was continued by Adivasi leaders like Birsa Munda, Tantya Mama and
Govind Guru Etc. Jaipal Singh Munda raised voice for the rights of Adivasi in the
Constituent Assembly Debates. He is the father of Adivasi movement and identity. Chota
Nagpur Unnati Samaj was the first Adivasi political organization which was established by
Joel Lakra, Thable Oraon, Anand Mashi Tapno, Bandi Oraon and Pual Dayal and some
others in 1915. They used Adivasi term and concept for the first time. They published a
magazine titled Adivasi in 1915. It was seen as a beginning of the Adivasi movement. Later
Munda converted Chota Nagpur Unnati Samaj to Adivasi Mahasabha in 1939 and published
a weekly magazine Adivasi Sakam in 1940. Munda understood the meaning of Adivasi and
he used it in the Constituent Assembly Debates. He always stood with Adivasi identity.
Adivasi concept was highlighted by him and he made it a national and international affair. He
knew the relevance and importance of this term as well as the Adivasi issue, so he always
used this term in India and foreign countries. He took Adivasi issue as a main subject to raise
his voice for Adivasi issues, concepts and identity. He always used the term Adivasi for the
natives of India and he wanted them to be known as Adivasi further as well. But his demand
was totally turned down by the Constituent Assembly and it gave the new name, Schedule
Tribe. Here arise some questions on the basis of which the Constituent Assembly gave a new
term Schedule Tribe instead of Adivasi. These questions are as follows: Why Schedule Tribe
term was used instead of Adivasi in the Indian Constitution and what were the limitations of
this category? What is definition of Schedule Tribe according to Indian Constitution? Why
Jaipal Singh Munda chose Adivasi term in place of Schedule Tribe and what were his views
on this term? Now, in the present time, what is the relevance of the use of Adivasi term in
According to Indian Constitution, Indian society got divided in four categories; General,
Other Backward Class, Schedule Caste and Schedule Tribe respectively. Indian society was
already divided in many communities and groups before independence. These categories and
groups had a particular historical and social background. Indian Constitution does define
these categories, according to its limits and gives particular rights to a particular category.
Jaipal Singh put forth the Adivasi term in front the Constituent Assembly to be used for
Adivasi. But the Assembly and Dr. B.R. Ambedkar did not accept the term because it had a
deep meaning of the background of Adivasi. Dr. B.R. Ambedkar understood the matter but he
could not favour Adivasi because he was basically supporting Dalit rights. Dr. Ambedkar was
the president of the Drafting Committee hence replied to the questions of Jaipal Singh on use
of Schedule Tribe term in place of Adivasi in the Indian Constitution. Dr. Ambedkar said in
Now, coming to the question of the scheduled tribes and as to why I substituted the
word ‘Scheduled’ for the word ‘Aboriginal’, the explanation is this. As I said, the
word ‘scheduled tribe’ has a fixed meaning, because it enumerates the tribes, as you
will see in the two Schedules. Well, the word Adivasi is really a general term which
general term. Anybody may include anybody in the term ‘untouchable’. It has no
definite legal connotation. That is why in the Government of India Act of 1935, it
was felt necessary to give the word ‘untouchable’ some legal connotation and the
only way it was found feasible to do it was to enumerate the communities which in
different parts and in different areas were regarded by the local people as satisfying
to Adivasi. Who are the Adivasi? And the question will be relevant, because by this
definition as to who are these Adivasi, it was decided to invent, so to say, another
the Adivasi under that head. Now I think my friend, Mr. Jaipal Singh, if he were to
take the several communities which are now generally described as Adivasi and
compare the communities which are listed under the head of scheduled tribes, he
will find that there is hardly a case where a community which is generally
recognised as Adivasi is not included in the Schedule. I think, here and there, a
mistake might have occurred and a community which is not an Adivasi community
may have been included. It may be that a community which is really an Adivasi
community has not been included, but if there is a case where a community which
has hitherto been treated as an Adivasi Community is not included in the list of
to add any particular community to the list of scheduled tribes which have not been
so far included. I think that ought to satisfy my friend, Mr. Jaipal Singh. (Debates of
Dr. Ambedkar did not accept Adivasi term as a connotation, further he said; Adivasi
word is a common word as a Dalit for Schedule Caste. It does not have any particular
meaning, so the Constitution Drafting Committee used Schedule Tribe term. The Committee
gave them some rights as reservation for jobs, promotion and elections. But, it was an attack
Scheduled Tribe is not a new term; its background is very old that is used for Adivasi
identity in the Indian history. East India Company has already used this term. But, it got
proper position in the Indian Constitution. However, Indian Constitution does not define it
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anywhere. It was first used in the Indian census in 1891. Roop Chandra Varma writes in his
East India Company first time collected the data of Adivasi from different places in
India as forest and hill station by the census in 1891. Census commissioner of India
J.A. Brens divided Adivasi community in many class according to their works. The
first time they used word Vanya Janjatiya (forest tribe) for Adivasi in 1891. Then,
Adivasi were known Praktivadi (naturalist) in 1901 census report. Then, they were
known Praktivadi Janjatiya (naturalist tribes) in 1911 census report; they (Adivasis)
accepted Janjatiya (religion). Again, Vanya Janjatiya (forest tribe) in 1921 census
report, and then used Aadim Janjatiya in 1931 census report; and in 1935 they used
only Peechdi Janjatiya (backward tribe). Finally, in 1941 census report uses only
It is clear that the term Scheduled Tribe has historical background; it was already used
in the Indian history. Roop Chandra Varma quoted this term in his text. Dr. Ambedkar also
accepted this term as a connotation in the Indian Constitution debates. These are the reasons
for why he used this term in the Constitution in place of Adivasi. In the Constitution, Indian
society is divided in four categories; these categories are divided based on economical,
lingual and cultural backgrounds. But, here it is not defined, it is a big question that, why the
Schedule Tribe is not defined in the Constitution by the Constitution Drafting Committee?
Schedule Tribe class has some limits and features in the Constitution, according to
these limits and features it is defined in the article 342. This is the definition, limits and
features of Schedule Tribe in the Constitution of India, but this definition is not proper
definition of Adivasi:
The Constitution of India, Article 366 (25) defines Scheduled Tribes as ‘such tribes
scheduled tribe is prescribed. However, it does not contain the criterion for the
closed economy with a low level of technology that leads to their poverty.
Here is the criterion of definition of the Scheduled Tribe, but it is not proper definition.
Indian Constitution gives fundamental/ basic rights to the Scheduled Tribes. But, these rights
are not permanent, these are changeable and the President of India has authority to change
whole category. He adds and removes some rights according to article 342 of the category.
The President may, with respect to any State or Union territory, and where it is a
state, after consultation with the Governor there of by public notification, specify the
which shall, for the purposes of this Constitution, is deemed to be scheduled tribes in
part of or group within any tribe or tribal community, but save as aforesaid, a
notification issued under the said clause shall not be varied by any subsequent
notification.
the State governments concerned. These orders can be modified subsequently only
through an Act of Parliament. The above Article also provides for listing of
scheduled tribes State/Union Territory wise and not on an all India basis
It is important to know that the Constitutional provisions for Scheduled Tribes have
no limits, any religious men and women or communities can be added in the Scheduled Tribe
but it is not the same provision for the Scheduled Castes. Only, Hindus and Sikh Scheduled
castes can be counted in this category. But now, Adivasi term is being used in a very large
At present, another question is raised, what is the reason that Adivasi people use
Adivasi term for Schedule Tribe? Its reply is simple that Adivasi people know the importance
of the meaning of it and that is the reason behind the use of term. Today Adivasi discourse is
in a strong position. In the present time many terms are used which are related to Adivasi as
Adivasi literature, Adivasi history, Adivasi discourse, Adivasi culture, Adivasi politics and
all this has become possible only by Jaipal Singh’s efforts. He had understood the importance
of Adivasi term, so he created Adivasi movement and got a separate identity in India. In the
present, Adivasi discourse could get its position, as its roots were established by him. Every
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time, he was using Adivasi term in the Constituent Assembly Debates and his meetings, but
he was totally ignored. He keeps his issues very strongly in front the Constitution Drafting
Committee. He says:
unrecognised warriors of freedom, the original people of India who have variously
been known as backward tribes, primitive tribes, criminal tribes and everything else,
Sir, I am proud to be a Jungli, that is the name by which we are known in my part of
the country. Living as we do in the jungles, we know what it means to support this
Many questions are cleared here, as why did Jaipal Singh use this term against the other term
and what is the background of Adivasi term? He knew that Adivasi are native of this land. So
he did not accept any others borrowed term for Adivasi. Jaipal Singh knew that Adivasi is not
a new class of society rather very old class. He knew that Adivasi are different from Hindu
If there is any group of Indian people that has been shabbily treated it is my people.
They have been disgracefully treated, neglected for the last 6,000 years. The history
of the Indus Valley civilization, a child of which I am, shows quite clearly that it is
the new comers most of you here are intruders as far as I am concerned it is the new
comers who have driven away my people from the Indus Valley to the jungle
Adivasi communities are very ancient and they have their own history. Munda
narrates the struggle of Adivasi and their exploitation by ruling class which is rooted back to
ancient period. Adivasi were driven away from their native lands to forest by new comers.
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But it is true that Adivasi was very much democrats than others. Munda quotes Jawaharlal
Nehru’s book Discovery of India that, ‘Adivasi communities were very democratic and they
had very large empire in India.’ Further, Munda talks about Adivasi democratic society that
they all are well informed and democratic that they do not require any lessons on democracy.
He says “This Resolution is not going to teach Adivasi democracy. You cannot teach
democracy to the tribal people; You have to learn democratic ways from them. They are the
19/12/1946)
Again, Munda says, he had already listened many times that Adivasi are minority and
depressed class in the Constituent Assembly Debates. He clarifies that Adivasi are not
landless people, minorities, depressed class but they are native of this land. He did not agree
with any such word for Adivasi in the Constituent Assembly. He strongly favours the term
I regret there has been too much talk in this House in terms of parties and minorities.
Sir, I do not consider my people a minority. We have already heard on the floor of
the House this morning that the Depressed Classes also consider themselves as
Adivasi, the original inhabitants of this country. If you go on adding people like the
exterior castes and others who are socially in no man’s land, we are not a minority.
In any case we have prescriptive rights that no one dare deny. I need say no more. I
am convinced that not only the Mover of this Resolution. (Debates of constitution
Jaipal Singh was an intellectual and an orator. He was the person who advocates for a
separate class and identity for Adivasi in the Constituent Assembly Debates. If he had not
been in Constituent Assembly Debates, all Adivasi would have been added in minorities and
backward classes in the Indian Constitution like in Haryana and Punjab. They are different
from other classes. Their religion is different; they worship nature rather idols. They do not
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believe in any artificial tradition. However, Indian Constitution did not accept Adivasi term
for the native and first people of this country. It was conspiracy of Upper Hindu Classes that
wished to eradicate the Adivasi identity. In the time, the population has Adivasi have been
Dr. Ganga Sahay Meena, an academician has organized three national seminars on
Adivasi issues in the Jawaharlal Nehru University, New Delhi. He says that the Adivasi term
is not a term but a movement: the story of struggle and consciousness of Adivasi. He writes
in his book Adivasi Sahitya Vimarsh that Adivasi has appropriate meaning as Dalit. Further,
he writes that:
If you look at the historical and socio-political scenario in the Indian context,
Adivasi is the most appropriate term as Dalit has deep meaning placed in Schedule
Caste. Same as Schedule Tribe is as only relevant in the context of the reservation
for jobs. It is unable to realise the tradition of tribal unity and conflicts. Adivasi
word is a symbol of consciousness that helps to explain their sorrows and pains
which are driving them into the path of liberation. Adivasi word has a movement
It was long discussion of Constitution Committee but now Adivasi discourse has got
its position and it has became a question for critics. However, they are face exploitation by
upper class. Upper class used to have (call them) many names for Adivasi that diminished the
Adivasi identity like these names were Man-Eater, Uncivilized, Savage, Thief, Criminals,
Jungli, Rakkhahas, Asur, Danav and many more. These names were given only for the
by the government and businessmen in Jharkhand. It is the first community of the world that
discovered Iron. Upper classes and military personnel rape Adivasi girls and women. Adivasi
people are killed openly by these classes in the name of maintain law and order.
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Hari Ram Meena, author of several books writes on Adivasi culture and philosophy.
He has written several books on Adivasi. He depicts historical background of Adivasi in his
books Dhooni Tape Teer and Mangarh ki Pahadiya. He also writes on Adivasi culture and
What is real history of Adivasi? How are discover and how it is come out in front of
people? It is main question that stand its place. If we want to know real history of
ancient Adivasi, Yet, we will go to Indian myth tradition where understand new
comers philosophy and myth, because all wrong history of Adivasi started from the
Indian myth. History and myth’s problem that itself never true for weak
In the present time, Indian government and other organizations have given many
names for the Adivasi. Jaipal Singh, Rijle, Leke, Griyerson, Sobert, and Martin called them
Adivasi, they used it positively. But some people like used it in negative terms like J.A. Bens
called them Hill tribe, Hatton called them Aadim Jatiya, Dhurye called them Backward
Hindus, Mahatma Gandhi called them Girijan, A.B.Takkar called them Aadim Janjatiya,
RSS (Rastriya Swemsevak Sangh) calls Vanvasi (forest men) and Indian Constitution calls
Scheduled Tribe. These are very popular names but these names were given only to destroy
and fade the identity and history of Adivasi. These names are gifted names not by Adivasi.
Dhurye gave such kind of name as that he was the worshiper of Hindu religion. Gandhi also
use such name because he was a liberal Hindu. He was an educated and had understanding of
the term associated with the identity of Adivasi. It is quiet evident that everybody was
familiar with term and its identity because they knew its richness. Their conspiracies led it to
Adivasi communities are not only residing in available in India but spread throughout the
globe. Across the globe these communities share basic features with the other Adivasi
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community. They have similarity in identity, culture, tradition and philosophy. Rajkumar
Meena, an academician from India says that globally they have been called with different
people), ‘Naive’, ‘Savage’, ‘Primitive’, ‘forest dweller’, ‘Mountain men’ etc. (Rajkumar
Meena 2) Some of these globally acknowledge have positive and some of them have negative
meaning. Some of these terms such as Aboriginal, First Settler and Indigenous are synonym
of term Adivasi used in positive sense. Some of these terms like primitive, uncivilized,
mountain men, forest men, Girijan and Schedule Tribe have negative meaning. Negative
terms are created due to the narrowness and lack of consciousness about the term Adivasi.
Dr. Ganga Sahay Meena admits that positive terms have similar meaning of Adivasi
term. He says that Indigenous, Aboriginals and Natives have a very close meaning to the
word Adivasi. Further he says that we can use these words in place of Adivasi, but, Adivasi
has a deep meaning. So, in the Indian context, we should use only Adivasi word. He says that
“Adivasi word has sense of Indigenous, Native and Aboriginal term, it is being used for
native people and their ancestors” (Ganga Sahay Meena 25). Moreover, in the present it is
necessary to clarify the real meaning to the Adivasi as well as to Non Adivasi. Now, Adivasi
people are educated and have basic understanding of its meaning and concept. They are
discovering their history and true identity created by Jaipal Singh. Today, Adivasi discourse
It is clear that the Adivasi term has its historical background and it has some similar
terms which are used for Adivasi class. It is clear that Adivasi struggle was not only limited
against British company but it was also against the tyrannical behaviour of Indian upper
classes. Struggle of Adivasi identity is very ancient, due to limitation it cannot be narrated
widely.
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Indian Constitutional rights are not permanent. Today, there is an urgent need of little
change in the Constitution to add the term Adivasi instead of Schedule Tribe. Though
Adivasi class has carried out this movement but it is very miserable that very solid and
unforgettable class converted in Hindu, Muslim and others several religions. Apart from this
other thing is that the government gives them few rights and opportunity of jobs by the
reservation. But it is not gift for Schedule Tribe, because everyone can know truth that in the
census of 1941 the total population of the Rajasthan was near ninty lakh in which around
twenty percentage (seventeen lakh) population was from Adivasi. But reservation provides
only for twelfth percentage for Adivasi in Rajasthan but in official records it is very less. It is
When we say Adivasi is a special class of human society then question arises; what
are the basic characteristics/ features of Adivasi class? Why Adivasi class is known as a
special class? Some basic elements define its limits and make it a special category. The basic
elements are: sector, period, religion, race, caste, sex, colour, language and economic levels.
These basic elements define separate community as separate class. As well as, these basic
elements determine culture and philosophy of these special categories. Cultural and
philosophical characteristics of a class may be tested by these basic elements and criteria.
Here rises the question that how Adivasi philosophy and culture is different from the others?
All Adivasi classes in the world are known by varies names at different places. But,
their basic uniformity of philosophical and cultural fields of Adivasi class are similar to each
other in the world. But they have some dissimilarity from their classes, on the basic of place,
language and discrimination. It is quite clear that similarities and dissimilarities in cultural
and philosophical context in Adivasi across the globe are apparent. It is essential to draw
possible to elaborate but a few similarities can be drawn between them across the world. All
Adivasi have rich philosophy and diversity in culture. Though they are not connected with
each other as it is impossible maintain connections which are far away from their reach, so
these similarities are known as Adivasiyat. These similarities are: Foremost important is
nativity (nativeness) of Adivasi as they are the first dwellers of this land. It is the basic
feature of Adivasi across the world. Second, is they live at a particular place in large number.
Third is all Adivasi communities have particular languages which make them different to the
Non Adivasi. They have their own religious belief and cultural traditions. Collectivism, Co-
liveliness and Co-existence are one of the major features of Adivasi life. They are vey
socialist since ancient time, reject capitalism and have belief in equal opportunity to all. They
Adivasi philosophy is very different, lively and natural for everyone. Now it is
essential to adopt their philosophy of nature by other existing cultures and discourse and
philosophies in order to save the earth, nature and cultures. Philosophy of nature includes
culture, classes in the ear of high capitalism. Vandna Tate, a famous writer and critics of
Adivasi literature, writes about Adivasi philosophy and culture. She draws some limits and
They follow music and rhythm of nature. They respect relationship and integrity of
nature and love. They respect their forefather/ ancestor’s invention, experience of
science, art and human skills. They never ignore living world. They do not endorse
capitalism, violence and its similar aspects. They consider life as very precious and
has interest towards it. They do not exploit earth/ nature rather they protect nature.
They do not have race, colour, gender, religion base discrimination in their society.
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They are against the inequality in society. They support diversity of languages,
culture and self judgement. They are dedicated to nature and earth. They disagree
They believe in collective/ group experience and harmony rather than self
experience and sympathy. They express themselves in their language at the global
These are the elements of Adivasi philosophy. It is clear that they are very close to nature.
Nature gives everyone equal opportunity same as Adivasi give equal chance to everyone. In
the present mainstream society, modern/ postmodern and civilized societies are inherent in
capitalism and very opportunist. These above mention societies do not value nature and
environment. So, apparently Adivasi philosophy differs from them. It has so many features
Adivasi philosophy and culture are very close to Nature. But other classes do not
understand it. They become opportunist in order to gain large profit from nature. These
opportunist societies exploit natural resources by immoral acts to eliminate the natural
beauty, environment and earth. It is evident that Adivasi are the protector rather than masters
of earth and natural resources even their philosophy says so. They have been connected with
nature. As we find a huge decrease in the forest area, land, water and other natural resources
as well as in the population of Adivasi. In the present context their philosophy, traditions and
life style are required to face the issues of environment at the global level.
It is essential to understand the meaning of Adivasi literature and its definition. Now
these questions are require to be considered systematically. However, views of Vandana Tate
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are quiet obvious to understand Adivasi philosophy. She admits that “Adivasi literature refers
to the literature, in which Adivasi have been expressed according to their philosophy of life
and society” (Tate 10). Her other points of Ranchi manifesto of Adivasi philosophy have
been discussed already. The tradition of Adivasi literature analysed by Vandna Tate draws
three different categories of Adivasi writings/ writers. She is the first to classify the tradition
of Adivasi writings and writers. She divides it in three categories/ concepts which are:
Adivasi literature written on the Adivasi subject. Second, Adivasi literature written by
Adivasi and third is Adivasi literature that has elements of Adivasi philosophy. She writes:
The first is the concept of non-Adivasi authors. But, some Adivasi writers are also
supporting them, As Ramnika Gupta, Sanjeev, Rakesh Kumar Singh, Mahua Maji,
Bajrang Bihari Tiwari, Ganesh Devi and other non-aboriginal authors, and Hariram
The second concept is the concept of Adivasi writers that belong to Adivasi
communities from inherent. They write about themselves and their self-experience
The final and the third is the concept of Adivasi writers who accept that literature is
June 2014. This two-day national seminar presented the concept of Adivasi writing
that has become central point of discourse of Adivasi literature. (Tate 12)
We can agree with Vandna Tate’s views of analysis about tradition of Adivasi
writing. She has explained them very well so clear to understand the tradition of Adivasi
literature. She also writes about the tradition of Adivasi at the global perspective known with
first people literature and tribal literature in England. Generally, Hindi and other
Adivasi writing is known as Adivasi Discourse and Adivasi Literature in India started
in the last decades of the 20th century. But the tradition of Adivasi writing started before
identity by Jaipal Singh. He wrote in the autobiography about this movement. It was not only
a political movement but also a literary movement. Adivasi education, culture and literary
issues were central issues of this movement. Munda published Adivasi Sakam an Adivasi
magazine for Adivasi people. In it response, Bihar government published a magazine entitled
Adivasi. The topic will be discussed in wide in next chapters. Adivasi literature emerged after
the last decade of twentieth century has been discussed because the discipline has began to
Vandna Tate is a well known writer and philosopher of the Adivasi discourse. She has
written many books, articles and organized many seminars on Adivasi discourse. She writes
about Adivasi discourse that it is one of the oldest discourse on the earth. She writes on her
Adivasi discourse is not only Indian but also whole world’s oldest discourse. As
soon as the colonial rulers came in India, Adivasi struggle with them on the ground
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level as well as the intellectual level. So tribal discourse in this country two hundred
years old, everyone should remember it, even they are sociologist, historian and the
Adivasi Writer
Adivasi literature is very ancient literature of the world but invaders and rulers
destroyed their literature, culture, history and identity. In the present, Adivasi literature is not
much available, because it in oral form in ancient time. At present Adivasi communities have
saved their literature at several places. After the independence of India many Adivasi and non
Adivasi writers and activists published plenty of material in different forms i.e. poems,
stories, plays, essays and novels which were previously available in oral forms. It is a
literature of their culture, tradition and their struggle for their rights. Its philosophy is
different from others. But most of its literature is available in oral form. Kenyan Adivasi
Non-tribal people finds difficult to study of tribal’s philosophy and religion, because
reserved in the mind, heart, custom and tradition of tribal themselves and it passes
It has been described that Adivasi literature is very old. Adivasi writing has begun
before independence. Its beginners were mainly Susheela Samad, Jaipal Singh and Pyara
Kerketta. Susheela Samad started her writing in before independence in the third decade of
twentieth century. She published her literary work in many magazines. She gives its
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information in her poetry collection. Her literary work was mainly published in two
magazines Adivasi and Chandani. Now her two collections of poetry are available. Pralaap
(1935) was first and Sapno ka Sanshar (1948) was second poetry collection. Further Vandna
Tate writes about Samad that: “Susheela Samad was indisputably first Adivasi women editor
who not only wrote Hindi poems but also published political and literary magazine
Similarly, after Susheela Samad, Jaipal Singh has successfully composed an Adivasi
journal. Jaipal Singh Munda and Pyara Kerketta were good leader and writer of Adivasi.
They are very popular names of Adivasi writing and education in the Jharkhand.
After independence, the first generation of Adivasi writers are; Menes Odeaa,
Raghunath Murmu, Elis Ekkaa, Ayata Uranv, Temasula Aao, Mamang Dayi, Ramdayal
Munda, Baldev Munda, Rose Kerketta, Dulaay Chandra Munda, Moti Ravan Kangali. The
So far, in our contemporary generation of Adivasi writers are Peeter Paul Ekka, Valter
Bhengara ‘Tarun’, C.K. Janu, Hariram Meena, Mahadev Toppo, Vaharu Sonavane, Bhujang
Meshra, Laxman Gayakvad, Dr. Govind Gore, Sushma Asur, Gres Kujur, Ujjvala Jyoti
Tigga, Nirmla Putul, Vandna Tete, Shankar Lal Meena, Aditya Kumar Mandi, Sunil Minj,
Glaindason Dundung, Anuj Lugun, Rooplal Bediya, Ganga Sahay Meena, Kedar Prasad
Meena, Jyoti Lakada, Vijay Singh Meena, Madan Meena and others main names of Adivasi
writers. The contemporary writers of Adivasi are spreading and developing Adivasi discourse
from creative sight. In the present, Adivasi writer writes in every genre of Hindi, English and
Adivasi writings are not only limited up to Adivasi writers but it is also by non-
Adivasi writers also write about them. Non-Adivasi writers write about the Adivasi life
before independence. These writers divided in three parts. First type is that write about
Adivasi with romantic mood. Second type of writers that are opportunists that write only got
publicity and position, and third type and last is that the writers who write to only dedicated
to Adivasi ideology.
Veriar Elvin, Kumar Suresh Singh, Radhakrishna, Ramcheej Singh were primary
Nath Sinha, Fanishwar Nath Renu and Lala Jagadalpuri were main writers of non-Adivasi
that wrote on Adivasi Mid fifty to eighty decade. Mahasweta Devi, Vinod kumar, Rakesh
Kumar Singh, Ranendra, Anup Beniwal, Shivprasad Singh, Habeeb Kaifi, Gulsher Khan
Shani, Punni Singh, Manamohan Pathak, Veerendra Jain, Sanjeev, Mani Madhukar,
Bhagavandas Morval, Shri Prakash Mishr, Shri Prakash Shukl, Mahua maji, Veer Bharat
Talavar, G. N. Devi, Ramanika Gupta, Maitray Pushpa, Batarohi, Suresh Srivatav, Sharat
Singh, Shyam Bihari ‘Shyamal’, Vinod Kumar Shukl, Rajeev Ranjan, Surendr ‘snigdh’ and
others are many non-Adivasi writers and critics after eighty decade and contemporary. They
Adivasi Magazines:
Adivasi centred Magazines published before independence of India. First time, Jaipal
Singh composed an Adivasi magazine named Adivasi Sakam. It was published in 1940. After
Jaipal Singh, government of Bihar composed Adivasi magazine in 1947. Radhakrishna was
its editor. There are plenty of magazines available on Adivasi literature. There are some
• ‘Johar Disum Khabar’ – Vandna Tate and Ashwani Kumar Pankaj, (Published
http://akhra.org.in
Some others Magazines of Adivasi writers that are published in the Adivasi areas
listed below with brief description. These are helpful for the readers, researches etc. The list
provided here includes name of magazine, its medium, address and other subsequent details.
Gharaiya Goith Sadri The Circulation Manager, ‘Gharaiya Goith’, Sacred Heart
Bimonthly College, Mawlai, Shillong - 793 008
Janhul Hindi Monthly The Manager, Janhul Prakashan, P.B. 2, Purulia Road,
Ranchi - 834 001
Naam Kudukhat Kudukh The Editor, Naam Kudukhat, Jeewan Vikas Maitri,
Bimonthly Ashadeep, Pathalgaon, Jashpur, Chattisgarh 496118
24
ASECA Channel English The Editor, ASECA Channel, All India ASECA, SFS Flat
Monthly No. 326, Pocket 10, Sector 11 (Extension), Rohini, Delhi -
110 085, Tel.: 91-011-25558225,
Email: [email protected]
Disom Khobor Santali, Ol- You should know ‘Ol Chiki’ to be able to read them.
Sagen Sakam Chiki
Kapurmuli Magazines
Sandhyani
Topoi Sagai
Kherwarh
Source: http://www.tribalzone.net/publications.htm.
In the world of globalization and capitalism everyone is in hurry to publish his/ her
book on Adivasi to earn profit. There are a few who really writes for Adivasi. The main
can be with its center on Adivasi. On the Wikipedia ‘tribal’ (Adivasi) name’s page has
IFAD)
• IPS Inter Press Service News on indigenous peoples from around the world
India and state governments. Almost every state has a Ministry for Adivasi. The Government
of India has also a tribal ministry ‘The ministry of tribal affairs’. The Website also received a
Except these, many educational institutions are available centred on Adivasi study.
Some universities also established only for Adivasi research. These universities provide
• Rajiv Gandhi Tribal University, near Beneshwar Dham in Dungarpur district, Rajasthan.
Website- <http://www.rgtu.ac.in>
Website- <http://www.igntu.ac.in>
• The Indira Gandhi National Tribal University, Regional Campus Manipur (IGNTU-
<http://www.igntu.ac.in/campus.htm>
• The Adivasi Academy at Tejgarh, Gujarat, has been the signature project of Bhasha
Above mentioned information about background of Adivasi its term, philosophy and
Adivasi writing are just a brief account. It is essential to have a wide research on this
emerging discourse. If one want to be close with nature, one must read Adivasi literature and
culture. Their ancient culture, philosophy, languages, democratic structure and knowledge of
earth are be acknowledge by our institutions. It is needed to know about the its history,
philosophy, oral tradition and other similar concept attached to Adivasi consciousness.
***
27
Works Cited:
Debates of constitution assembly of India Vol,II, (2nd December 1948). Web. 21 Feb 2016
Source: http://parliamentofindia.nic.in/ls/debates/debates.htm
Debates of constitution assembly of India vol.I, (19th December 1946). Web. 21 Feb 2016
Source: <http://parliamentofindia.nic.in/ls/debates/debates.htm>
Meena, Ganga Sahay. Adivasi Sahitya Vimarsh. New Delhi: Anamika Publishers &
Meena, Hariram. Adivasi Duniya. New Delhi: NBT, India, 2013. Print.
Meena, Raj Kumar. M.Phil. Dissertation, Tribal Community as Expresses in the Stories of
Tete, Vandna. Adivasi Darshan or Sahitya. New Delhi: Vikalp Prakashan, 2015. Print.
Article Susheela Hindi ki Pahali Adivasi Lekhika (Magazine: Adivasi Sahitya, ed. Dr. Ganga
<http://www.tribalzone.net/publications.htm.>