resources: education
Education and Change among the Tribal Peoples of Jharkhand
Posted on: May 25, 2005.
Modified on:
By James Toppo, S.J.
... cont'd from page 3.
As for their religio-cultural beliefs, tribals do not believe in rebirth, transmigration and so on. Instead, they strongly believe in the home-going to the ancestors after death. There is no sex discrimination in the sense of criminal neglect the girl child prevelant among other communities, while certain assignment of jobs and responsibilities to women indoors and outdoors (in the fields) have been worked out.
4. To the 19th century non-tribals of Chotanagpur, Adibasis were the scum of human society, who did not deserve the dignity of human beings. “Tribals are people”, went the cliché, “who have their brains in their hands and feet, not in their heads.” They were meant to carry the loads for greater humans, their honourable masters. Serving the Arya People or the Arya Samaj was their lot, duly dispensed by destiny. At best, they could be assigned to menial jobs and be used for one’s own prosperity, enrichment and safeguarding dharma.
Similar rationale justified in one breath all exploitations, oppressions and suppressions, injustices and deprivations meted out to the tribals.
I. Simple Philosophy of the Tribal Mind
1. God has given us the land
After wandering for centuries in a bid to avoid the encroaching forces of Aryan culture and searching for a safe haven, the conservative mountain-loving aborigines occupied the Chotanagpur region, presuming that the Aryan feet could never traverse here.
Indeed, the tribals created here a world of their own -- socially, culturally, economically and also politically. The Uraons, the Mundas and the Kherias are the major tribal groups of Chotanagpur all of which practice settled agriculture as their main vocation.
The reason this land was covered with bushes, brambles and rendered infertile -- the tribals would argue -- is because nobody tended it. Hence let anyone clear the forests with his sweat and toil, dig out the rocks and level the undulating tracts. He and his clan would then own it. He would be a Khuntkattidar -- a respectable owner, a venerable one and the happiest individual.
As noted earlier, tribals were the ones, who had cleared forests to make cultivable land; an act that entitled them to be known as the Khuntkattidars (original settlers). As settled agriculturists, they developed a life-style of their own, relative self sufficiency, satisfaction and a vision for the future -- much before the Aryans came in contact. Their simple belief was that land was given by God. The reason this land was covered with bushes, brambles and rendered infertile -- they would argue -- is because nobody tended it. Hence let anyone clear the forests with his sweat and toil, dig out the rocks and level the undulating tracts. He and his clan would then own it. He would be a Khuntkattidar -- a respectable owner, a venerable one and the happiest individual.
2. Land available for anyone, who toils
In the process of developing the land for cultivation, live-and-let-live seems to have been the operative principle; no belligerency, no exploitation, no rapacity; instead, hospitality and friendliness, even though the new comers might be “foreigners”. Such was the philosophy behind their community consciousness. When you have managed to domesticate nature itself and make it productive, fertile and yielding with the sweat of your brow, you could not possibly aspire for more!
A home stead, with a whole progeny as descendants, both male and female as God may wish to grant, a cowshed full of oxen for ploughing and cows for guaranteeing future calves and heifers, a yard dotted with bleating goats and sheep, a barn with sufficient food grains and pulses for the year, and a storehouse where enough seeds were preserved for the next year – this was the aspiration every successful tribal 'pater familias' conjured up in his heart; male members for much needed male labour in the fields and forests, and female members of varying age groups for female labour at home and as agricultural helps.
3. Community ownership over the land
As noted earlier, land to the aborigines does not belong to individuals; the community ownes it. The ancestors, even those who have died, have a share as much as the future male members would. Indeed, the ancestors morally hold primary sway over the property. And because women would become part of another family, clan or Kili, they would not get their share in the parental home; their share would be reserved in the new home they help establish.
4. Peer-groups, the school of learning
Art and crafts directly related to tools of cultivation and maintenance of the household were to be learnt from the elders and peer groups; as essential part of one’s growth. Aligning oneself with nature, with the changing seasons and climates, ability to acclimatise oneself with all the hardships of natural origin, were considered as great virtues, admired and aspired by all. While agricultural acumen was obtained more from the elders, peer-group institution like Dhunkuria, Gitil Ora, the youth dormitories provided training on songs and dances, customs and traditions of society, certain principles of successful living and morality, good omens of the future and the signs of bad luck, practical tips of bravery and courage, and the art of making social life merrier. Womanhood had its cherished ideals too: helping at cultivation, managing the day-to-day life at home and hearth, mothering children and rearing them up into healthy, industrious individuals.
"Handiya" or rice beer in earthen pot is a popular local brew in Chotanagpur. Indeed, hardly any celebration would be complete without it. Excessive consumption of it is also a regrettably common sight.
"In addition to perpetuating the ills of Bihar, no suitable education policy to emancipate the tribals and backward classes has been worked out, despite several years of autonomy."