3

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

targets to focus on Adivasi class.

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

place of Schedule Tribe in the discourses, history and politics?

 5
It is pertinent to consider these questions challenging for the Adivasi discourse.

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

his clarification that:

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

has no specific legal de jure connotation, something like the Untouchables, it is a

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

the test of untouchabality....The same question may arise with regard

to Adivasi. Who are the Adivasi? And the question will be relevant, because by this

Constitution, we are conferring certain privileges, certain rights on these Adivasi. in

 6
order that, if the matter was taken to a court of law, there should be a precise

definition as to who are these Adivasi, it was decided to invent, so to say, another

category or another term to be called ‘Scheduled tribes’ and to enumerate

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

scheduled tribes, we have added, as may be seen in the draft Constitution, an

amendment whereby it will be permissible for the local government by notification

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

Constitution Assembly of India, Vol. 2, 2/12/ 1948)

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

on the Adivasi identity that uses several words for Adivasi.

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
 7
anywhere. It was first used in the Indian census in 1891. Roop Chandra Varma writes in his

book Bhartiya Janjatiya. He puts it as:

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

Janjatiya (tribe) for Adivasi. (Varma 6)

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

or tribal communities or part of or groups within such tribes or tribal communities as

 8
are deemed under Article 342 to the scheduled Tribes (STs) for the purposes of this

Constitution’. In Article 342, the procedure to be followed for specification of a

scheduled tribe is prescribed. However, it does not contain the criterion for the

specification of any community as scheduled tribe. An often-used criterion is based

on attributes such as:

• Geographical isolation – they live in cloistered, exclusive, remote and

inhospitable areas such as hills and forests.

• Backwardness – their livelihood is based on primitive agriculture, a low-value

closed economy with a low level of technology that leads to their poverty.

They have low levels of literacy and health.

• Distinctive culture, language and religion–communities have developed their

own distinctive culture, language and religion.

• Shyness of contact – they have a marginal degree of contact with other

cultures and people. (Source: https://en.wikipedia.org/wiki/Adivasi)

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

tribes or tribal communities or parts of or groups within tribes or tribal communities

which shall, for the purposes of this Constitution, is deemed to be scheduled tribes in

relation to that state or Union Territory, as the case may be.

 9
Parliament may by law include in or exclude from the list of Scheduled tribes

specified in a notification issued under clause(1) any tribe or tribal community or

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.

Thus, the first specification of Scheduled Tribes in relation to a particular

State/Union Territory is by a notified order of the President, after consultation with

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

(<http://tribal.nic.in/Content/ DefinitionpRrofiles.aspx, 19.2.16>).

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

number in literature, politics and history.

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
 10
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:

I rise to speak on behalf of millions of unknown hordes yet very important of

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

Resolution On behalf of more than 30 millions of the Adivasi (Debates of

Constitution Assembly of India, volume-1, 19/12/1946).

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

and other classes. Further he says about that:

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

fastnesses. (Debates of constitution assembly of India, volume-1, 19/12/1946)

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.
 11
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

most democratic people on earth.” (Debates of constitution assembly of India, volume-1,

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

Adivasi for his people. Further he says:

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

assembly of India, volume-1, 19/12/1946)

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
 12
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

decreasing day by day.

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

which tribe (Janjati) has not. (Ganga Sahay Meena 27-28)

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

exploitation of Adivasi. At present, Asur Adivasi community is suffering from exploitation

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.
 13
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

traditions. He writes about Adivasi history that:

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

communities. (Hari Ram Meena 22)

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

have several names given by their own sake.

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
 14
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

names such as ‘Aboriginal’, ‘Tribal’, ‘Indigenous’, ‘first settler’, ‘Moolnivasi’(Native

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

got its position in politics, literature, languages, culture and philosophy.

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.
 15
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

big conspiracy to hide the identity of Adivasi.

Basic Understanding of Adivasi Philosophy and Culture:

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

comparison between these existing phenomenons of Adivasi across the globe.

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Adivasi have many similar aspects in their philosophy across the globe. It is not

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

are deeply in relation with water, forest and land.

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

whole humanity. It is pertinent to turn up to the philosophy of nature by other mainstream

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

fundamental elements of Adivasi philosophy which is known as Manifesto of Adivasi

Philosophy. These elements are:

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.
 17
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

with personal glorification, myths, symbols, market glossaries, Brahmanism and

feudalism. They accept that equality, collectiveness, co-liveliness, co-

cooperativeness, understanding and adjustment are main basic of their philosophy.

They believe in collective/ group experience and harmony rather than self

experience and sympathy. They express themselves in their language at the global

level (Tate 49)

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

but due to constraint however it is impossible to bring all together. .

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.

Concept of Adivasi Literature:

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
 18
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

Meena, Mahadev Toppo, I. Hsada and others Adivasi writers.

The second concept is the concept of Adivasi writers that belong to Adivasi

communities from inherent. They write about themselves and their self-experience

based. It is Adivasi literature.

The final and the third is the concept of Adivasi writers who accept that literature is

full of elements of Adivasiyat that is Adivasi literature. Organization of Indian

Adivasi writers and people held a ‘two-day national seminar’ in Ranchi at 14 to 15

June 2014. This two-day national seminar presented the concept of Adivasi writing

in concrete terms; it is known as the name of Ranchi Manifesto 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

different known at different places. She writes:

 19
It is known as Native-American Literature in Europe and America, Coloured

Literature, slave Literature and African-American literature in African countries, it is

known as Aboriginal Literature in Australia. It is known as Indigenous literature,

first people literature and tribal literature in England. Generally, Hindi and other

Indian languages are known as ‘Adivasi Literature’ (Tate 10)

It is a dissertation, due to constraints however it is not possible to analyse Adivasi

philosophy in global context its history. It is basically centred on Indian context.

Tradition of Adivasi Writing of India:

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

independence in new perspectives. It is clear that Adivasi Mahasabha established Adivasi

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

spread in last decade of twentieth century.

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

facebook on February 11, 2016 that:

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

author-writer. (Tete, Web N.p.)

It is only a brief introduction on tradition of Adivasi writing.

Adivasi Writer

Inherent Adivasi Writers:

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

writer and philosopher John Samuel Mebti says:

Non-tribal people finds difficult to study of tribal’s philosophy and religion, because

nothing is found in written form about. Tribal philosophy as well as religion is

reserved in the mind, heart, custom and tradition of tribal themselves and it passes

generation to generation by their community. (qtd. in Tate 35)

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

‘Chandani’ in thirty-forty decade.” (Tate, Adivasi Sahitya 13)

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

Rose Kerketta is still active in the field of Adivasi writing.

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 languages. Their self-composition is documents of Adivasi life. Adivasi writing

provides glimpse of Adivasi philosophy, culture and traditions.

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Non-Adivasi Writer:

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

writers of non-Adivasi before independence. Devendra Styarthi, Ranghey Raghav, Yogendra

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

are writing on contemporary Adivasi life.

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

magazines published at the global perspective. These are:

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• ‘Bemaadizing’: An Interdisciplinary Journal of Indigenous Life] (an online

journal limited to Indigenous peoples of the Americas/Native Americans in North

America). Website - http://www.bemaadizing.org/

• ‘Johar Sahiya’ – Vandna Tate and Ashwani Kumar Pankaj, (published in

Nagapuri language) website - http://sahiya.net

• ‘Johar Disum Khabar’ – Vandna Tate and Ashwani Kumar Pankaj, (Published

in most 12 Adivasi languages, in 15 days) Website - http://johardisum.in/

• ‘Jharkhandi Bhasha Sahitya Sanskriti Akhara’ - Editor - Vandna Tete (

published in 11 most Adivasi languages, in three monthly) Website-

http://akhra.org.in

• ‘Aravali Udghosh’ (From Rajasthan) - V.P. Varma Pathik (Founder), Dr.

Janak Singh Meena

• ‘Adivasi Sahitya’ (From JNU, Delhi) – Dr. Ganga Shay Meena

• ‘Dalit Adivasi Duniya’ (From Delhi) - Mukti Tirki

• ‘Adivasi Satta’ (From Delhi) – K. R. Shah

• ‘Yuddharat Aam Aadami’ (From Delhi) – Ramanika Gupta

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.

Magazine Medium Address

Nishkalanka Hindi Monthly The Manager, ‘Nishkalanka’, Xavier Publications P. B. 8,

Ranchi - 834 001

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
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Akhra All Secretary, PYARA KERKETTA FOUNDATION, 14,

Cheshire Home Road, Bariatu, Ranchi 834009,
E-mail : [email protected]

Satod Kharia Secretary, PYARA KERKETTA FOUNDATION, 14,

Cheshire Home Road, Bariatu, Ranchi 834009,
E-mail : [email protected]

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.

Adivasi Publishers and Other Institutions

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

publications of Adivasi literature and books are provided here:

• ‘Pyara Kerketta Foundation’(Ranchi) – Rose Kerketta/ Vandna Tete

• ‘Alakh Prakashan’(Jaipur) – Hariram Meena

• ‘Ramanika Foundation’(Delhi) – Ramanika Gupta

Similarly today tribesmen, many governmental and non-governmental organizations

can be with its center on Adivasi. On the Wikipedia ‘tribal’ (Adivasi) name’s page has

something similar institutions. These are:

• UN Permanent Forum on Indigenous Issues (UN PFII)

• Working Group on Indigenous Populations/Communities in Africa, African

Commission on Human and Peoples’ Rights (ACHPR)

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• UNEP Indigenous People’s Website

• IFAD and indigenous peoples (International Fund for Agricultural Development,

IFAD)

• Working Group on Indigenous Populations (WGIP)

• friends of Peoples close to Nature (FPCN)

• Survival International - Global movement for tribal peoples

• International Work Group for Indigenous Affairs (IWGIA)

• IPS Inter Press Service News on indigenous peoples from around the world

• Indigenous Peoples Centre for Documentation, Research and Information

• Australia Regrets For Its Aboriginal Natives

• Pyara Kerketta Foundation a community effort of tribal people of Jharkhand, India.

• WWW Virtual Library- Indigenous studies resources

• Centre for World Indigenous Studies (CWIS)

• Indigenous Peoples of the Central African rainforest

• Indigenous Peoples Issues & Resources (from Wikipedia)

Similarly, the Adivasi-centric organizations are working under the Government of

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

list of some of the government institutions, which are as follow:

Tribal Cultural Research & Training Institute Hyderabad http://www.aptri.in

Tribal Research and Development Institute Bhopal www.trdi.mp.gov.in

Tribal Research and Training Institute Pune www.trtimah.gov.in

Tribal Research Institute Manipur www.trimanipur.com

SC & ST Research & Training Institute Bhubneswar http://www.scstrti.in

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Gujarat Vidyapith: Tribal Research and Training Institute

www.gujaratvidyapith.org
Ahmedabad

kerala Institute for Research Training & Development

www.kirtads.gov.in
Studies of Scheduled Caste & Scheduled Tribes Kojhikode

Tribal Research & Cultural Institute Agartala www.tritripura.in

Except these, many educational institutions are available centred on Adivasi study.

Some universities also established only for Adivasi research. These universities provide

knowledge of Adivasi history and discovery of Adivasi. These are:

• Rajiv Gandhi Tribal University, near Beneshwar Dham in Dungarpur district, Rajasthan.

Website- <http://www.rgtu.ac.in>

• Indira Gandhi National Tribal University, Amarkantak, Madhya Pradesh.

Website- <http://www.igntu.ac.in>

• The Indira Gandhi National Tribal University, Regional Campus Manipur (IGNTU-

RCM) was established in 2009 as a Regional Centre of IGNTU, Amarkantak.

<http://www.igntu.ac.in/campus.htm>

• The Adivasi Academy at Tejgarh, Gujarat, has been the signature project of Bhasha

Research and Publication Centre, Baroda.<http://www.Adivasiacademy.org.in/intro.asp>

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.

***
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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 &

Distributers (PV) Limited, 2014. Print.

Meena, Hariram. Adivasi Duniya. New Delhi: NBT, India, 2013. Print.

Meena, Raj Kumar. M.Phil. Dissertation, Tribal Community as Expresses in the Stories of

Sanjeev. CIL/SLL, JNU, New Delhi.

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

Sahay Meena, Delhi) Print, New Delhi

Face book: https://www.facebook.com/vandna.tete?fref=ts (20.6.16)

Varma, Roopchandra. Bhartiya Janjatiya. New Delhi: Prakashan Vibhag, Ministry of

Information and Broadcasting, Government of India, 2003. Print.

Internet Sources: <https://en.wikipedia.org/wiki/Adivasi>

<http://tribal.nic.in/Content/DefinitionpRrofiles.aspx> (19.2.16/7:25 p.m.)

<http://www.tribalzone.net/publications.htm.>