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On the Future of Indigenous Traditions - Munin

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are associated with. Roy fur<strong>the</strong>r adds by saying that <strong>the</strong> “Aboriginal India” was<br />

invaded by “successive tides <strong>of</strong> Aryan conquests (which) appeared to have been<br />

followed by confused waves <strong>of</strong> migration among <strong>the</strong> aboriginal population,” 13 in <strong>the</strong><br />

course <strong>of</strong> time established <strong>the</strong> Aryan dominance.<br />

The historians <strong>of</strong> India generally dismiss from consideration that <strong>the</strong>se and o<strong>the</strong>r<br />

aboriginal tribes as “an unclaimed ignoble horde who occupy <strong>the</strong> background <strong>of</strong><br />

Indian history as <strong>the</strong> jungle once covered <strong>the</strong> land to prepare <strong>the</strong> soil for better forms<br />

<strong>of</strong> life.” 14 However, Roy refers to <strong>the</strong> Kolarian aboriginals <strong>of</strong> India stating, “not even<br />

a chapter <strong>of</strong> decent length to <strong>the</strong>se peoples in any standard work [is done] on <strong>the</strong><br />

history <strong>of</strong> India. And thus <strong>the</strong> story <strong>of</strong> <strong>the</strong>ir past have hi<strong>the</strong>rto remained practically<br />

untold.” 15 He claims that some <strong>of</strong> <strong>the</strong>se aboriginal groups still retain ancient<br />

traditions that can reveal <strong>the</strong>ir past histories, which, if not reconstructed would be<br />

“lost beyond all chance <strong>of</strong> recovery”. 16<br />

When talking about <strong>the</strong> Kolerain Mundas, who represent one <strong>of</strong> <strong>the</strong> important<br />

aboriginals groups <strong>of</strong> India, one source is <strong>the</strong>ir own Cosmogonic legend and Munda<br />

mythology 17 and folklore in <strong>the</strong> remaining oral tradition today.<br />

There is ano<strong>the</strong>r set <strong>of</strong> sources to investigate. These sources also became <strong>the</strong><br />

backbone while building an ‘Indian culture’ aimed towards independence from <strong>the</strong><br />

colonial rules. These sources also have a good number <strong>of</strong> references <strong>of</strong> those groups<br />

today identified as Adivasi, however, it can be abstracted only with objective<br />

interpretation <strong>of</strong> <strong>the</strong> same. As said earlier <strong>the</strong>y are <strong>the</strong> ancient Hindu scriptures and<br />

<strong>the</strong> traditions in conjunction to those. How it started and what it lead into would be<br />

important to note before we see how it represented <strong>the</strong> sections <strong>of</strong> people we are<br />

talking about. This written sources and traditions, as Mckim Marriott 18 points out in<br />

<strong>the</strong> making <strong>of</strong> Indian nation-state were put toge<strong>the</strong>r to bring a “single all-Indian centre<br />

13<br />

S.C. Roy, Mundas and Their Country (Ranchi: Catholic Press, [1912], 1995), 43.<br />

14<br />

Ibid., 1.<br />

15<br />

Ibid., 2.<br />

16<br />

Ibid., 2.<br />

17<br />

A. Van Exem, The Religious System <strong>of</strong> <strong>the</strong> Munda Tribe (Ranchi: Catholic Press, 1982), 28.<br />

18<br />

Clifford Geertz, Old Societies and New states, The quest for modernity in Asia and Africa (New<br />

York: The Free Pess, 1967), 32<br />

27

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