CASTE SYSTEM: THE PROBLEMS OF THE TRIBAL PEOPLE

 

CASTE SYSTEM: THE PROBLEMS OF THE TRIBAL PEOPLE 

The tribes were alienated from their own lands. The landlords or moneylenders of the plains gradually replaced the tribal landlords. There were a number of movements against the British Raj and the Hindu moneylenders and landlords. The tribes were given protection, in view of such an oppressive situation . 

Ghurye lists a number of sociocultural and economic problems of the tribes of India in view of their distinctions. Some tribes represent aristocracy, landlords and noblemen; others consist of the Hinduism sections of tribesmen; and, thirdly, there are tribes and some sections from among them who are still largely isolated from the tribal population. 

Ghurye mentions three views on the solution of the problems of the tribal people: 

(1) no change and revivalism, 

(2) isolationism and preservation, and 

(3) assimilation. No change and revivalism has been supported by Elwin, whereas isolationism has been advocated by Hutton. The famous anthropologist, S.C.

Roy, was an assimilationist. One finds a sort of problem in the present-day situation. Protective discrimination isolates the tribal people from the non-tribesmen, but in course of time this very policy would bring the tribals at par with the non-tribals. 

The dominant thinking today is in favour of assimilation of the tribal people into the national mainstream without any disruption. 

Since tribal people are at different social,

political, economic and ecological levels, their problems also differ in degree from each other. these difference can be seen in terms of hill tribes and plainsmen; and those engaged in forest-based economic pursuits and the ones who are employed as settled agriculturists; or those who are Hinduism or converted to Christianity and those who are adhering to an unadulterated tribal way of life. 

Despite thse distinctions, some common problems of the tribal people

are : 

(1) poverty and exploitation, 

(2) ecnomic and technological backwardness, 

(3) socio-cultural handicaps, and 

(4) problems related to their assimilation with the non-tribal population. 

S.C. Dube's five-fold classification of the Indian tribes provides a clear picture of the problem of tribes in India:

 (1) aboriginals living in seclusion,

 (2) tribal groups having an association with the neighbouring non-tribal society and also maintaining their distinctiveness; 

(3) tribals living in village along with caste groups, sects and religious groups and maintaining their identity;

 (4) tribals who have been degraded to the status of untouchables, and 

(5) tribals who enjoy high social, economic and political status. Such a classification is basically based on the nature of cultural contact of the tribals with non-tribals.

the U.N. Dhebar Commission recommended that an area be declared 'tribal' where more than 50 percent of the people were tribals Economic criteria have also been suggested such as dependence upon forests for food

primitive agriculture, agriculture and forests both as sources of livelihood, and modern occupations, particularly employment in industries. 

The tribal people had a strong sense of community life before the British rulers and Hindu zamindars and money lenders intruded into their lives. Exchange of goods and transactions at weekly markets and fairs were the basic mode of economic relations. However, the British took over the forests on which they depended for their livelihood. The money lenders brought them under thier control by extending loans, at exorbitant interest rates and then by mortgaging their lands, alienating them from land they cultivated. 

Indebtedness led to exploitation and pauperisation of the tribal people. Hindustan has also contributed to indebtedness and exploitation; as the tribals adopted Hindu ways of life and rituals which forced them to spend as the Hindus did. Tribals occupied a very low rank in Hindu society after they copied Hinduism. 

At some places the tribals have been made to serve as bonded labourers. The doms and Kolkata in Uttar Pradesh, serve the upper caste families even today. In Rajasthan, the Sagri system, in Andhra, the Vetti

system, in Orissa the Gothi, in Karnataka the Jetha and in Madhya Pradesh the Naukri Nama are the examples of the boundaries of the tribals. They have borrowed money from the moneylenders, but have not been able to pay it back and are bound to work till they return the loan.

 A situation of emancipation does not arise, as a tribal is not able to repay the loan completely and quickly. 

K.S. Singh points out that agrarian issues are basic to tribal development in India. The tribal agrarian problem cannot be treated in isolation. Tribal people have to be treated along with other weaker sections of Indian society. Keeping the situation of Bihar in view. Singh observes that the concept of aliens (dikku) is crucial to the understanding of an agrarian situation where non-tribals outnumber tribals. 

The class of moneylenders has arisen due to several factors including the agrarian legislation. Alienation of land has resulted from tribal backwardness and indebtedness. Integrated Tribal Development Blocks have not produced the desired results in the tribal areas. 

Famine and drought have become a recurrent feature. The tribal sub-plan has been introduced to combat problems of famine, drought, illiteracy, indebtedness,

exploitation, etc., by taking up special schemes for the development of tribal areas. 

A study of the impact of the decentralisation of Minor Forest Produce (MFP) trade on the tribals of Bihar shows that the dominant causality is economic (MFP trade takeover) rather than political and ideological. The study refers to the control of forest produce like bamboo, kendu leaves, Mahua, Kusum, Karanj and Sal seeds, being taken over by the government of Bihar, the MFP contributes about 35 percent of the state's revenue

from forests. The takeover has adversely affected the institution of hat (weekly market), where the tribals carried out economic transactions and also performed

several social and cultural activities.

 Forests provided a collective life to the tribals, and this was being denied to them as a result of the MFP trade takeover. The tribals have been agitated over this step taken by the government of Bihar. 

Per capital landholding has decreased among the tribals due to the three reasons:

 (1) alienation of land due to indebtedness and socio-economic backwardness; 

(2) increase in tribal population; and 

(3) takeover of tribal land by the government for establishing industries. Land was alienated much before legislations were passed by the state governments.

Today even after passing such legislations, the tribal elite are alienating the tribals from their lands. The tribals have been displaced in parts of Bihar, Orissa and some other states by the taking over of their lands for establishing industries. However, the tribals have not been provided with alternative avenues of employment. The compensation paid to them for their land

was quickly spent by them without making any investment in productive and remunerative enterprises.

Some tribals even today are engaged in jhum (shifting) cultivation which is not only uneconomical, but also causes deforestation and soil erosion. Since the tribals have no alternative source of livelihood, they continue to use shifting cultivation and cutting of forests for their livelihood. In protest against the government's policy of MFP takeover in Bihar, the tribals cut forests on a large scale in the Singhbhum and other districts. Forest cooperatives can do a lot to ameliorate the pitiable plight of the tribals; but unfortunately the benefits from these societies have reached largely the well off sections of the Bhil, Meena, Oregon etc. 

The dilemma for the tribal people in India is the choice between isolation and contact. Isolation keeps the tribals away from forces of change and development; and contact with the wider society creates problems of

adjustment, cultural shock and disintegration of tribal social organisation and community living. The intrusion of outsiders into tribal life, for example, has adversely affected the institutions of weekly markets, dormitory and reciprocal relationships. 

The institutions of untouchability - pollution purity and high and low status have made inroads into tribals life. The tribals to a large extent become a 'caste' or 'pseudo-case' by this process of cultural contact. 

Ignorance, illiteracy, superstition and poverty are the major problems of the tribal people in the Indian subcontinent.