On the Future of Indigenous Traditions - Munin

More documents

Recommendations

Info

Where does this divide of different positions of these two sectors lead our discussion? To answer this question, the discussion is not limited to Adivasi and anti-Adivasi positions here. It is about two different perspectives and life orientations and the values attached, i.e. the collective and communitarian vs. the individual and market oriented. In the context of modern nation-states, this distinction has been raised as the basic survival question for the indigenous groups by their representatives in the last two decades at the United Nations through the introduction of the draft Declaration on the Rights of the Indigenous Peoples. However, the issues raised here are not denied by the state governments, but there has been an on going debate on the definition of ‘indigenous’. In the United Nation Working Group’ process, it has also been argued at a point that the issue of indigenous people does not arise in Asian and African countries. The argument here is that the Adivasis are not accepted as Aboriginal on their land, but only as ‘Scheduled Tribe’. Moreover, the protective measures in their constitution, limits their own basis to have autonomous communities with their own social and cultural orientation. On the one hand the modern state treats them as individuals on the same level as other citizens, yet on the other hand there are conditions that arise which limit them from letting them ‘develop with their own genius’ – which has its basis in their social and cultural orientations. What causes this limitation is, when large scale developmental structures are introduced in their areas limiting Adivasis participation to the “reserved” seats. At the same time on the other hand, there is a need among the Adivasis and indigenous peoples for wider consolidation of their perspectives. 5.2. In search of modern benchmarks There could be a few broad areas of thoughts emerging out of the discussion on the formation of this indigenous identity and the historical struggles for protecting itself and their distinctiveness. The argument brought forward from the earlier discussions, is to reiterate that the customary system of the Adivasis in Jharkhand is the manifestation of their holistic identity. This identity is at threat of being overshadowed due to certain factors not questioned before. Thus, the question is how 98
do we look at it to find the distinctiveness? We may have to look at it from different perspective. These questions lead us to a different level to see what is causing these problems. From all the discussions we had in the earlier chapters of this thesis the conflicts identified here boil down to broadly two different perspectives: collective as against individualism. 5.2.1 Individualism vs. collective perspective What is the difference between the Adivasis customary system as a traditional institution versus the modern State system? Is it on the ground of individualism as against collectivism? How and where should we see the problem? Taking the basis of ‘state’ from what Scruton has explained, the Indian State, broadly speaking is based on the principle that all individuals in it are its equal citizens, irrespective of caste, class, sex or religion, however, the state authority is sovereign over its citizens. When it comes to governance and execution of laws and rules, as it is a sovereign over its citizens that can exercise all the power it has to govern them. Now, if we look at the Adivasis customary systems, and the issues around it, discussed with illustrations in the earlier chapters, their customary system has all the reasons to be seen as based on the Adivasi’ collective principles. It is, however, not correct to say that there are no individual rights within the collective customary system of the Adivasis. The collective approach could be seen in the social and cultural orientation of Adivasis customary organisations. Starting from the example, the distribution of land in the earlier stage which was not owned by an individual family but the ownership rotated. The positions as Parha, Manki, Munda too, and so on were not totally hereditary, until it changed for certain political and social reasons as discussed in chapter two. We find that in the Adivasis struggle for autonomy and their demand for a separate state (province) of Jharkhand from Bihar, many Adivasis did not fully support the movement. However, it seemed for many Adivasis to identify with their Adivasi 99
Page 3 and 4:
Acknowledgements I dedicate this wo
Page 5 and 6:
Table of Contents On the Future of
Page 7 and 8:
CHAPTER FIVE: CONCLUSION...........
Page 9 and 10:
Map of India and Jharkhand Capital:
Page 11 and 12:
Statement of the problem: The socia
Page 13 and 14:
important aspect of these communiti
Page 15 and 16:
Limitations and scope: The Adivasis
Page 17 and 18:
CHAPTER ONE: Background of the them
Page 19 and 20:
pointed out at the lack of definiti
Page 21 and 22:
“which specify the tribes of trib
Page 23 and 24:
ules that maintain a balance betwee
Page 25 and 26:
1.2.4. - Political Jharkhand is a p
Page 27 and 28:
are associated with. Roy further ad
Page 29 and 30:
- but fought in vain - to steam the
Page 31 and 32:
2.2 The customary system / laws How
Page 33 and 34:
generation to another. Customs coul
Page 35 and 36:
khuntkatti dars - the decedents of
Page 37 and 38:
The social organization for their a
Page 39 and 40:
Among the Mundas these posts have b
Page 41 and 42:
The sense of independence among the
Page 43 and 44:
- That the practice of Adivasis cus
Page 45 and 46:
sufficient occupation any more. Los
Page 47 and 48: Nevertheless, there were three reas
Page 49 and 50: the ‘modern temples of the nation
Page 51 and 52: the pilot projects of Peraj East Op
Page 53 and 54: Bank machines are lying unused. So
Page 55 and 56: 2.8 Which direction is the ‘devel
Page 57 and 58: CHAPTER THREE: Adivasi Politics 3.1
Page 59 and 60: “Originally, a tribe normally com
Page 61 and 62: system of the Adivasis that: “The
Page 63 and 64: policy of non-disturbing of the Adi
Page 65 and 66: specified, as the socio-cultural or
Page 67 and 68: 3.4. Rules & laws specific to Jhark
Page 69 and 70: in Jharkhand. They argue that reser
Page 71 and 72: 3.5. The “Tribe” /Adivasi ident
Page 73 and 74: In the political nation here, the r
Page 75 and 76: The policy of “‘tribals’ to d
Page 77 and 78: Jharkhand region and secondly, the
Page 79 and 80: The third point mentioned earlier i
Page 81 and 82: forward for discussion on the issue
Page 83 and 84: survived through different periods
Page 85 and 86: language called to be ‘the langua
Page 87 and 88: teen Manki court. That does not lim
Page 89 and 90: The positive side of it is that peo
Page 91 and 92: Munda (a post within the customary
Page 93 and 94: saying she was illegally building h
Page 95 and 96: the state mechanism and its process
Page 97: CHAPTER FIVE: CONCLUSION 5.1. Basic
Page 101 and 102: “…most important argument for m
Page 103 and 104: 5.3.1. Adivasi customary system in
Page 105 and 106: traditional customary system prove
Page 107 and 108: Bibliography / References: Books Ar
Page 109 and 110: Articles, Published and Unpublished
Page 111 and 112: Appendixes: International Definitio
Page 113: Maps 2 and 3 Photos sources: Cover
show all

On the Future of Indigenous Traditions - Munin

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?