The Particularly Vulnerable Tribes of Andaman and Nicobar Islands

This article gives a gist of the presentations and interactions held at two days’ national seminar organized by the National Commission for Scheduled Tribes (NCST) on 27-28 June, 2018 in respect of Vulnerable Tribes (PVTGs) of Andaman and Nicobar Islands. The two days’ seminar hosted the well known anthropologists from the Anthropological Survey of India which has established an office at Port Blair and concerned policy makers and administrators.

The Andaman and Nicobar Islands is home to 4 Negrito and 2 Mongoloid tribes. The Great Andamanese, the Onge, the Jarawas and Sentinelese belong to the Negrito origin. The Nicobarese that belong to the Mongoloid origin have, to a larger extent, accepted the challenge of change and adopted post-agricultural phase of human development. The members of the other Mongoloid community, the Shompen, still shy away from outsiders. The anthropological and archaeological research claims that the Islands of Andaman and Nicobar remained abode to these tribes for centuries and particularly the Jarawas, Onge, Sentinelese and Great Andamanese are thought to have travelled to these islands some 60,000 years ago from Africa. It is believed that the first tribe to come in contact with Indian settlers was the Great Andamanese followed by the Onge and finally Jarawa. Despite some efforts on the part of Indian government, the Sentinelese seem to be wary of the outsiders’ contact. 

Great Andamanese

As per one study, in mid 19th century there were 5,000 members of the Great Andamanese community. However, they came in conflict with the British settlers as the tribe defended its territory from invasion when the British established the penal settlement in the Andamans in 1858. Their conflict with the British settlers and many other calamities brought their population down to about 50 individuals in just a century and a half. As a result of such catastrophes, the various linguistic and tribal divisions among the Great Andamanese effectively ceased to exist by the turn of 20th century. Their linguistic diversity also suffered as the surviving population intermingled and some of them intermarried with Burmese and Indian settlers. By the later part of the 20th century, the majority of the Great Andamanese had become extinct.  

Presently the Government of India has re-settled the Great Andamanese in Strait Island, a short distance from the Port Blair. They are totally dependent on the administration for food, shelter and clothing. 

Onge

The Onge tribe of the Andaman Islands too faced the devastating effects of the British occupation of the Islands. The 2011 census estimates their population to 101 persons where as the research shows their population was 672 in 1901. The Onges originally lived in the Hut Bay and Dugong Creek but the Tsunami killer waves moved them further interior to the forests. Their traditional knowledge that tells of the ground shaking and a great wall of water destroying the land seems to have alarmed them of tsunami caused by the 2004 Indian Ocean earthquake. The Onges survived the disaster by taking shelter in the highlands deeper in the forests.

It is believed, among other causes the decline of the Onge population is also due to changes in their food habits brought about by their contacts with the outside world. This tribe considers remarriage a taboo but with the intention of increasing their population, they seem to have agreed to remarry. It is hoped that the remarriage among them would save them from extinction. 

Jarawa

For a larger part of history the Jarawas had shunned contact with the outsiders. Owing to this, very little is known about them apart from the fact that they use rafts, live in oval huts and are excellent swimmers. They initiated their first contact with the settled populations in 1997 when they emerged from the jungle close to Kadamtala in Middle Andaman. Since little was known about them, the petrified villagers fed them bananas and coconuts and sent them back to their habitats. Since 1998, they have been increasing contact with the outside world but it’s also posing danger to their survival due to the risk of disease. 

The 2011 census estimates their population to be between 250-400 individuals. They live in parts of South Andaman and Middle Andaman Islands. There are some indications that the Jarawas trace their ancestry to the Jnagil tribe that is presumed to have become extinct by 1931. The Andaman Trunk Road that runs through the Jarawa territory and reserve of 1,028 square kilometers of dense evergreen forests has increased their contacts with the outsiders. 

Sentinelese

The Sentinelese are among the last people to remain virtually untouched and uncontacted by modern civilization. The information known about the Sentinelese is based on observations through the contact missions that were undertaken in late 20th century by the Government of India. It is believed that this tribe obtains subsistence through hunting, fishing and collecting plants. There is no evidence of any agricultural practice and also no evidence of fire making. They are called Sentinelese as they live in Sentinel Island. The Sentinelese, thought to number 40, through a median of around 250, and up to a maximum of 500 based on the survey conducted from a distance and also certainly does not represent an accurate figure. They have rebuffed all the contact with the modern world and fire a shower of arrows at anyone who comes nearby. They are believed to be the last pre-Neolithic tribe in the world to remain isolated and appeared to have survived the 2004 Asian Tusnami. 

Nicobarese

The term Nicobarese refers to the dominant tribes of Nicobar Islands. They mainly live in Car Nicobar. According to the 2011 census, their population is estimated to be about 22, 100 in numbers. Since they live in the adjacent areas of sea, they suffered the most due to killer tsunami waves of 2004.

The Nicobarese are mainly horticulturist and pig-herders inhabiting large permanent villages mostly close to sea shore. Though theirs are patriarchal families and as a rule live jointly, men and women enjoy equal status. The women have freedom to choose their husbands and after marriage they are free to live with either of the couple’s parents. 

Shompen

The Shompens practice hunter gatherer subsistence economy and inhabit the interior of Great Nicobar Island. The 2011 census estimates their population to 229 persons. For a large part of the history, they stayed away from the outside contact. The Shompens cast their vote for the first time when the Government of India set up polling station in their area in 2014.

Shompen huts are built to house 4 people, and villages are made up of 4 to 5 families. In keeping with the tropical climate of the islands, their traditional attire includes only clothing below the waist. With a view to protect the fast-depleting population of the Shompens, the Government of India has proposed granting their habitat the status of “unique human heritage” of the country.  

Safeguarding PVTGs of A&N Islands

Apart from scenic surroundings, the A&N Islands are known for the tribal inhabitants living for thousands of years. Their fast depleting population has become a cause of worry. While imposition of urban follies on these tribal groups is uncalled for, the policy makers suffer from the dilemma as how to tackle the issues concerning these PVTGs; whether to let them remain isolated or to assimilate them. It must also be underscored that no human society remains static. The socio-cultural changes take place; some at piecemeal while some others at rapid pace. 

With view to protect the PVTGs of A&N Islands, the Government of India has come up many policy level decisions such as inclusion of 1093 kilometers of additional forest areas into the Jarawa tribal reserve, notification of a buffer zone of 5 kilometers around Jarawa tribal reserve and prohibiting commercial and tourism activities therein. In tune with the Jarawa policy 2004, the A&N administration has operationalized an alternative sea route from Port-Blair to Baratang to lessen the burden of transport and communication on the Great Andaman Trunk Road that passes through the Jarawa forest reserve. In order to crack down upon the poachers and habitual offenders of the established norms, the A&N administration is strengthening the mechanism through the deployment of additional police personnel, faster means of communication and joint patrolling by police, officials of the forest department and Andaman Adim Janjati Vikas Samiti (AAGVS) activists. This is being done in the coastal waters and adjoining lands. Government of India has already issued notifications in relation to ‘Policy for Shompens of Great Nicobar, 2015’ and addendums to the ‘Jarawa Policy 2004’ 

In order to provide healthcare facilities to these PVTGs in their own habitats, the mobile medical units linked with telemedicine system are being set up. This will prevent them from hospital induced cross infections and disease transmission owing to their low immunity.  Efforts are also being made to augment the food resources in the tribal reserve areas through disperse plantation of fruit bearing trees and by repopulating wild bores on a sound scientific principles. 

The PVTGs of A&N Islands have varying degrees socio-cultural atrophies, to a larger extent in the Andamanese and to the least in Sentinelese, on account of the intensity of their interface to the domineering geographies. The PVTGs of the A&N Islands represent the most primitive physical and genetic bearers of human history of evolution, migration and adaptation. These tribes bear the unique culture and indigenous knowledge of natural history and ecology of the islands; they are repositories of the historical remedy of the colonization and settlement of the A&N Islands. Apart from the above all, they add to the richness and diversity of India. Therefore, no stone should be left unturned in order to protect and preserve this populace of India. As envisaged in the Art. 29(1) of the Indian constitution, it is their right to be protected and their culture preserved.

गैंगस्टर विकास दुबे एनकाउंटर: विमर्श

आखिकार दुर्दांत गुंडा विकास दुबे मारा गया. कल जब उज्जैन के महाकाल मंदिर से उसे गिरफ्तार किया गया तो कुछ ने रुदन शुरू किया की उसे एनकाउंटर से बचाने के लिए गिरफ्तारी का ड्रामा रचा गया. कुछ ने तो कई नेताओं का नाम भी उछालना शुरू कर दिया. अब जब वह एनकाउंटर मे मारा गया तो इन रुदालियोने रुदन शुरू कर दिया की एक राजनीतिक पार्टी के नेताओं को बचाने के लिए उसका एनकाउंटर किया गया. कुछ न्यूज़ पोर्टल्स तो यह भी लिख गए की वह ब्राह्मण जाती का होने के कारण उसे कुछ भी नहीं होगा. उसको सरकारि संरक्षण मिलेगा और कुछ अपनी जाती का अभिमान जताते हुए उसके एनकाउंटर को नाजायज बताने लगे. यह सब के सब ढोंगी है  और घृणास्पद है. 

मेरे पार्लियामेंट मे सांसद के स्वीय सचिव के तौर पर काम के दौरान बहोत सारे लोग टिकट लेने जैसे कामों के सिलसिले मे मिलते थे. ऐसे ही एक व्यक्ति के साथ वार्तालाप के दौरान वह कहने लगे की इलेक्शन मे खडे होने से पहले अपने इच्छित चुनावी क्षेत्र मे कम कम से चार गनर्स लेकर कुछ दिन घूमना पड़ता है. महाराष्ट्र मे मैंने ऐसी प्रथा नहीं देखी थी. मैंने उनसे पूछा गनर्स की क्या आवश्यकता पडती है. उसपर उस व्यक्ति ने कहा की ऐसा नहीं करोगे तो लोग आप को चुनावी उम्मीदवार के तौर पर गंभीरता से कभी नहीं लेंगे. मेरी क्षमता बिलकुल नहीं थी की मैं किसी को चुनावी टिकिट मिलवाने मे मदत करू,  नहीं ऐसी क्षमता बनाने मे मुझे कोई रुची थी. जल्द ही मैंने उस काम को बाय बाय भी कर दिया. 

इस उदाहरण से मेरा तात्पर्य यह है की विकास दुबे जैसे गुंडों के पनपने मे हमारा समाज भी जिम्मेदार है. लोकतान्त्रिक व्यवस्था मे गुप्त वयस्क मताधिकार के जरिए लोग किसी को कानोकान खबर हुए बिना अपना प्रतिनिधी चुन सकते है. फिर चुनावी उम्मीदवारों को गनर्स लेकर घूमने की आवश्यकता क्यों पडती है? जात-बिरादरी, क्षेत्रवाद जैसे मुद्दों पर हम वोट देते रहें तो विकास दुबे पैदा होते रहेंगे. 

याद रहें की 2001 मे विकास दुबे ने भा. ज. पा. सरकार के  मंत्री संतोष शुक्ला को दिन दहाड़े पुलिस चौकी के परिसर मे मार डाला था. और बिना गवाहों के छूट भी गया था. ब.स.पा, समाजवादी से लेकर सभी पूर्वाश्रमी के उत्तर प्रदेश के सरकारों मे विकास दुबे ने अपनी पैट बना ली थी. योगी सरकार के सफाई अभियान के तले जब उसको अपना अंत करीब आता दिखाई दिया तो 3जुलाई को उसे दबिश देने गई पुलिस टीम के 8 कर्मियों को उसने मौत के घाट उतार दिया. एक छोटा गल्ली का गुंडा इतना दुर्दांत और खूंखार अपराधी बनने तक का सफर तय करता है. ऐसे कितने ही विकास दुबे अभी भी बिना ख़ौफ़ आतंक फैला रहें होंगे. 

मुंबई मे एक समय अंडरवर्ल्ड इतना हावी था की उन माफियाओ के मर्जी के बिना पत्ता भी नहीं हिलता था. ए. टी. एस. के निर्माण के बाद दया नायक, प्रदीप शर्मा और अन्य एनकाउंटर स्पेशलिस्ट ने उनका खात्मा नहीं किया होता तो शायद आज भी परिस्थिति गंभीर होती. यू. पी.,  बिहार में भी चाहिए की विकास दुबे जैसे गुंडों का वैसा ही हाल किया जाए. "सद रक्षणाय, खल निग्रहणाय" यही धेय्य वाक्य कमसे कम इन तत्वों का खात्मा होने तक पुलिस को अपनाना होगा. 

आठ पुलिस कर्मियों को मारने के बाद भी क्या विकास दुबे बच सकता? किसी भी सूरत में उसे जिन्दा नहीं छोड़ा जा सकता था. वो चाहे ब्राह्मण हो, ओबीसी हो या दलीत हो, गुंडा सिर्फ गुंडा होता है. उसके प्रती सहानुभूति बरतने वाले भी गुंडा प्रवृति के ही होते है. उनका धिक्कार हम सब का आवश्यक कर्तव्य बनता है. विकास दुबे की माता सरला दुबे जी पर हमें गर्व होना चाहिए की वह वृद्धा कहती है मुझे उसका मुख नहीं देखना. उन्होंने विकास दुबे को डिसओन किया. 



Swatantryveer Savarkar: Six Glorious Epochs of Indian History

Swatantryveer Vinayak Damodar Savarkar was born in Marathi Chitpavan Brahmin Hindu family on 28 May 1883 in Bhagur village of today’s Nashik District in Maharashtra. He was exceptionally gifted with many talents. He was inspired by revolutionary activities since his childhood. He formed the ‘Mitra Mela’ along with his childhood friends at his village and pondered over freeing his motherland from the atrocious clutches of foreign rule. For his higher studies he enrolled in Fergusson College in Pune and there too he formed the ‘Abhinav Bharat’- a revolutionary organization for India’s independence. Nothing could deter him from his immense love for his motherland. He was expelled from Fergusson College owing to his involvement in the revolutionary activities but he remained unfazed. He completed his studies at Fergusson with flying colors and went to London for his studies in Law. He got inducted in the ‘India House’ run by Indian Revolutionary Shyamji Krishna Verma upon the recommendation from Lokmanya Tilak.

His love for motherland did not cease to exist either because of lure or fear. While in England too, he established ‘Free India Society’ and took charge of revolutionary activities on the foreign land at India House. He regularly wrote to his friends in India to keep their morals up for the cause of motherland. He published the translated autobiography of an Italian revolutionary Giuseppe Mazzini, ‘The Indian War of Independence 1857’ and the history of Sikhs in Marathi. His writings primarily aimed at inspiring Indian youth for Indian freedom struggle through revolutionary means. He extensively wrote on various topics all through his life. Here we will primarily discuss his work ‘Six Glorious Epochs of Indian History’ originally written in Marathi with a title ‘Saha Soneri Pane’. This book captures the six glorious achievements by Indian kings and warriors who united the vast territory of India and saved the land from foreign aggressions or snatched the rule from foreigners to establish the Sanatan traditions of Bharat.

Swatantryveer Savarkarji’s love for his motherland and its historical glory reflects in his various writings in the form of poems and prose. It’s important to note that the word ‘Matrubhumi’ meaning motherland is the very gift of Bharat to the world which in Arabic tradition was called ‘Madere Watan’ and in English literature they called motherland. This is not a new terminology implied for the land of our birth but has its antecedents in an age old Bhartiy philosophy as propounded by various sage and seers of various Bhartiy traditions of knowledge. It’s meaning range far beyond the cantors of poetic imagination.

Savarakarji’s love for his motherland is manifested in these traditions of knowledge. Moreover, he goes beyond mere interpretation of the notions of matter and consciousness that form crux of various schools of thoughts in Bhartiya philosophy. He challenged Bhartiya people to go beyond such empty interpretations and introspect on why their motherland was in the kind of state that it was in. By saying so, he intended to tell them that their motherland which was the centre of world’s knowledge and power could not hold on to its leadership role because her sons forgot to worship ‘Shakti’ to keep their Mother’s strength unchallenged.

Savarkarji’s entire life and work, his all literature symbolizes the worship of ‘Shakti’ meaning power and does not have place for weakness or meekness. He was an inborn patriot and this trait in his personality can be ascribed to various impressions on his mind such as many foreign invasions on Bharat and the atrocities that were perpetrated on Bhartiya people. One must not assign his patriotism to a particular development or humiliation that he was personally subjected to but to the knowledge that he inherited since his childhood. As said earlier he laid emphasis on strength and the same can be seen his works of translation of ‘Josef Mazzini’s Autobiography’ and ‘India’s First War of Indipendance: 1857’ which he completed in 1908 while he was studying in London. The book ‘India’s First War of Indipendance: 1857’ had explosive revelations about Bhartiy aspirations for Independence which British portrayed as sepoy mutiny. British found it highly inflammatory and banned its publication in England and therefore had to be published in Paris and Netherlands. Sardar Bhagat Singh somehow managed to get its copy in Lahore and circulated the book among revolutionaries.

Even while he was imprisoned in the dreaded cellular jail, he did not stop writing. Because he did not have access to pen and paper, he wrote on the walls of the cell, which he was put into, with whatever means such as piece of coal or chisel. He would memorize all that he had written, erase and write again and memorize. This he continued till he was there in the Andaman’s cellular jail. After Sawarkji was released and put into house arrest in the district of Ratnagiri, he rewrote all he had written and memorized. This was later published with the title ‘Kamla’ which is considered to be one his great literary works. There are more than two dozen published works of Sawarkarji which we can have access to in the market. Sawarkarji’s writings are rich and varied. He wrote poetry, essays, plays and books on history.

As mentioned at the beginning of this piece, I would discuss his book “Six Glorious Epochs of Indian History” here. In this book Sawarkarji has tried to re-invoke the glorious past of Hindu society which he tries to look through Bhartiy view rather than merely depending on the historiography as narrated by the westerners. In “Six Historical Epochs of Indian History”, unlike the colonial and colonized historians, Sawarkarji takes back wheels of Bhartiy history to the invasion of Alexander on India in 326 BC. There exists no evidence of such an invasion on Bharat in the literature to be found in the Bharatiya historiography. But the Greek writers have mentioned candidly about it.

Magasthenes, in his ‘Indica’ described Bharat as a society which resurges out of its ashes like Phoenix. However, Sawarkarji has said that Bhartiy history is far older than the Alexander’s invasion and its roots can date back to thousands of years if meticulously researched. The excavations carried out at Sonawali and Rakhigarhi and the evidences found therein change the entire historiographical discourse of Bharat’s history. As per some estimates the Mahabharat took place on this soil some five thousand years ago before the Jesus Christ’s birth. If so, then what must have been Lord Rama’s period in the history? There is a strong need to resurrect discourse on Indian history with fresh outlooks.

Sawarkarji identifies the first glorious epoch of Bhartiy history as Alexander did not venture beyond Ganga while he was on his spree to conquer Bhartiy territory. He did so not because of his virtuous character but his army generals informed him that there was waiting a huge Bhartiy army at Magadha to take on them. Sensing the revolt in his army, Alexander went back to Persia the Kingdome conquered two years before invading Bharat. Soon after the exit of Alexander form Bharat, Emperor Chandragupta Morya under the ablest guidance of his master Chanakya at Taxila Unviersity mobilized army and established his power at Magadh Empire. They succeeded in uniting small separatist states into one united empire and uprooted the antecedents of Greek power on Bhartiy territory.

The second glorious epoch of Indian history as identified by Sawarakarji is ascendancy of Pushyamitra Shunga at the throne of Patliputra of Magad Empire. King Brihadratha Maurya, the last Mauryan Emperor was meek and the strength of Bharat was on decline. There was imminent danger of Greek invasion but he was not doing anything to contain that. Therefore, Pushyamitra Shunga who was chief commander of Maurayan Army and staunch follower of Veidik Religion assassinated him and established himself as a ruler. He consolidated the weakening Magadha Empire and defeated Manender, a Greek King who invaded India. He uprooted the Greek power that was established in Bharat again because of willy-nilly policies of King Brihadratha that had put excessive emphasis on certain Budhist practices like non-violence that promoted non martial attributes among people. He reestablished the glory Veidik Religion.

Sawarkarji identifies the reign of Vikramaditya Chandragupta II from the Gupta dynasty as the third glorious epoch of Bhartiy history. The Shakas and Kushan hoards from Central Asia invaded Bharat and established their rule in India. These ferocious nomadic warriors were so totally defeated by Chandragupta II on Bhartiy territory and established himself as a powerful ruler. He adopted the title of Vikramditya and began Vikrama  Samvat era in 57 BC. He is also known as Shakal Vikramaditya meaning the one who defeated Shakas. He established the glory of Bharat’s Sanatan culture again.

The valor of Skandagupta Vikramaditya, the grandson of Chandragupta Vikramaditya happens to be the fourth glorious epoch of Bhartiy history. He defeated the powerful conquest of Bharat by Hunas, a group of Central Asian Tribes somewhere near the Chinese territory. Sawarkarji writes the Hunas were the most terrible, barbaric and uncivilized tribal fighters who had devastated the Roman, Greek, Egyptian and almost all the empires in the world. Owing to the fear of their invasion Chinese rulers had to raise the Great Wall of China. They had entered the Bhartiy territory through Kheibar pass and destroyed the magnificent Taxila University with all its treasure of knowledge. They had also greatly weakened the Gupta Empire. But Skandagupta stood to the occasion at the age of twenty five or twenty six years and fought incessantly for 12 years when nobody in the Gupta Empire was ready to take on the challenge posed by the Hunas. The Hunas were either killed or had to leave Bharat or had to merge themselves in Vedik culture because of Skandagupta’s fear. The Bhitari pillar inscription eulogizes the valor of Skandagupta as…

“by whose two arms the earth was shaken, when he, the creator of a terrible whirlpool , joined in close conflict with the Hunas; among enemies… arrows… proclaimed …just as if it were the roaring of the Ganga, making itself noticed in the ears of his enemies.”

The Junagadh inscription mentions Skandagupta’s success against the mlechchhas (the foreign invader Hunas):

…..whose (Skandagupta’s) fame, moreover, even (his) enemies, in the countries of the mlechchhas, having their pride broken down to the very root, announce with the words “verily the victory has been achieved by him.”

The valor of Marathas that established the glory of Hidutva with saffron flag as its symbol that range from Attock to Cuttack and bravery of Maharaja Ranjitsing that overpowered the Musalman rulers in India is identified as the fifth glorious epoch of Bhartiy History. From Peshva Bajirao I to Raghunathrao had marched all the way from Maharashtra to Delhi and beyond to establish the Hindupadpadshahi instituted by Shivaji Maharaj. Sawarkarji wrote the battle of Panipat must not be assigned much of importance but the political developments thereafter which made the Moughal emperors in Delhi dependant on Marathas should be looked at as glorious epoch of history. The sixth and the last epoch as mentioned by Sawarkarji shold be read as withdrawal of British rule from India. He says the empire that’s Sun never set, as was said, had to see it setting on the Indian soil.

In conclusion I would say, Sawarkarji means Freedom (Swantantrya), Sawarkarji means self rule (Swarajya), Sawarkarji means self-dharma (Swadharma), Sawarkarji means idea of a (Bhartiy) nation (swarashtra), Sawarkarji means immortal (awinashi), Sawarkarji means fearless and godly person (Adipurush, Nirbhaypurush). Sawarkarji can be seen in the lines of a poem written Late. Shri Atalji….

                                             मैं आज पुरुष निर्भयता का वरदान लिए आया भूपर

पय पीकर सब मरते आये, मैं अमर हुआ लो विष पीकर

अधरों की प्यास बुझाई है मैंने पीकर वह आग प्रखर

हो जाती दुनिया भस्मसात जिसको पल भर में ही छूकर

भय से व्याकुल फिर दुनिया ने प्रारम्भ किया मेरा पूजन

मैं नर नारायण नीलकंठ बन गया न इसमें कुछ संशय

हिन्दू तन-मन, हिन्दू जीवन, रग-रग हिन्दू मेरा परिचय।

 

Challenging the Challenge to the Idea of Bharat

Bharat is a melting pot of various cultures and traditions coming from all sides of the world and mingling into one broader identity. Speaking at the International Judicial Conference held at New Delhi on February 22, 2020 CJI Sharad Bobde echoed the same. In his influential book, Religious Thought and Life in India Monier-Williams, an eminent Oxford Sanskritist, writes, “based on the idea of universal receptivity”      Hinduism has “first born with and then, so to speak, swallowed digested, and assimilated something from all creeds.” The Shakas, the Kushans, the Parthians, the Huns etc. came in Bharat and became part of Bhartiya culuture.

In 1893 at the Chicago’s Parliament of the World Religions, Swami Vivekanand had invoked the same values from India’s age old philosophy of Vedanta. In yet another speech delivered in India he had said, “The problems in India are more complicated, momentous than the problems in any other country. Race, religion, language, and government all these together make a nation. One common ground we have is our sacred tradition, our religion. That’s the only common ground and upon that we shall have to build. The unity in religion, therefore, is absolutely necessary as the first condition for the future of India. There must be recognition of one religion throughout the length and the breadth of this land. Union of India must be a gathering of its scattered spiritual forces. Nation in India must be a union of those whose hearts beat for a nation in India to the same spirituality.”

Gurudev Rabindranath Tagore in his speech at Shantiniketan in September, 1932 had observed “Each country has its own inner geography where a spirit dwells and where physical force can never conquer even an inch of ground”. A week later while paying tribute to Gandhiji on his birthday he had said, “India is not merely a geographical entity but is a living truth which they (Indians) live, move and have.” The above observations of our great men in relation to Bharat lay emphasis on spiritual dimensions that have been conceptualized by our great sages and seers from time immemorial.

The adherents of this spirituality engage themselves in permanent quest for truth. This truth is not something revealed by God or a prophet, but something that is to be searched by prayer, meditation, good conduct and experience. This quest, for them, persists till the end of one’s life. Religion is an experience that reveals God to them. Swantatryaveer Savarkar had further explained this idea saying, “Let Hinduism concern itself with the salvation of life of the death, the concept of the God and the Universe. Let individual be free to form opinion about it. The whole universe from one end to the other is the real book of religion. But so far as the materialistic and secular aspects are concerned the Hindus are a common culture, common history, common language, common country and common region”.

Are Janjatis of Bharat the Part of this Spiritual Civilization?

The janjati communities are extremely diverse in many aspects of their social and community life as are other people in Bharat from north to south and east to west. Beliefs and ideas such as God, soul, living species, life-or-death, afterlife etc. found in Hindus also exist in janjatis. They consider their motherland a sacred land and worship her. Their life is influenced by Purusharthas- Dharma, Artha, Kama, Moksha the four objects of human pursuit. Dr. G. S. Ghurye, a renowned sociologist in his book, The Scheduled Tribes of India has observed, “Though for the sake of convenience they may be designated the tribal classes of Hindu society, suggesting thereby the social fact that they have retained much more of the tribal creeds and organization than many of the castes of Hindu society, yet they are in reality Backward Hindus.”

A careful look at the traditions and cultural ethos followed by the plane dwelling and forest dwelling communities does reveal that their exists diversity in the unity at the root. Janjatis worship nature, different animals, trees and mother earth so do the other Hindus. Their notions in relation to changes in the universe, nature cycles and seasons are intimately connected with different folklores and arts and festivals like other communities of Bharat. They too follow a lunisolar time reckoning system and have notions of a leap month and leap day like other Hindus. The practice of animal sacrifice can also be found in Hindus. The janjatis residing at far off places like on the borders of states of Mizoram and Assam worship Ganga, a sacred river of Bharat. So where does the difference exist?

Moreover, we can cite numerous examples of harmonious coexistence between and among various communities residing in planes, hills and forests from ancient time to the present one. The Vedas, Puranas, Upanishads, Ramayana and Mahabharata are replete with anecdotes that portray intermingling of these cultures. Acharya Vinoba Bhave held Rigveda as the text of the janjatis. Many scholars believe the ‘panchjanas’ mentioned in the Rigveda consisted of a person each from the brahmanas, kshatriyas, vaishyas, shudras and nishads- a janjati community and commanded equal status. The references of the the sabaras or the saoras could be traced to Aittareya Brahman. Many romantic and friendly descriptions of the janjatis can be found in the ancient Sanskrit literature like Panchatantra, Kathasarit Sagar, Vishnu Purarn etc.

Shabari, who offered fruits to Rama, has become in Verrier Elwin’s words, “a symbol of the contributions that tribes can and will make to the life of India.” The janjatis had a very important and honorable place in the Ramayana. Vali and Sugriva have been mentioned of as the most glorious kings of the janjati society in the Ramayana. Most of the then known janjatis have been described to have participated in the Mahabharata and its innumerable episodes. Eklavya, a Bhil, has been described as an ideal disciple and embodiment of sacrifice. The Mahabharata has ample descriptions of janjati kingdoms and warriors fighting both to the sides of Pandavas and Kauravas. Bhima’s son Ghatotkacha who performs prodigies of valor in the war is born of his janjati wife Hindimba; Arjuna marries Uloopi, a Naga princess.

There are many evidences in the medieval and modern history of Bharat when people of the janjati communities fought shoulder to shoulder with Maharana Pratap, Chatrapti Shivaji Maharaj and Tatya Tope in defense of Dharama and Rashtra. How can we forget the contributions Mahadev Kolis in various battles fought by the soldiers of Chatrapati Shivaji Maharaj. Furthermore, in many parts of India they rose up against British and joined the India’s struggle for independence. To name some of the heroes of uprisings against British are Bhagwan Birsa Munda from Jharkhand, Umaji Naik from Maharashtra, Tantya Bheel from Madhya Pradesh, Alluri Sitaram Raju from Andhra Pradesh, and Rani Gaidinliu from Nagaland, Matmur Jamoh from Arunchal Pradesh, Pa Togan Sangma from Garo Hills, Meghalaya.

The Challenge

The lynching of Kalpvriksha Giri Maharaj and Sushil Giri Maharaj along with their driver Nelesh Telgade in Gadhchinchale village in Palghar district of Maharashtra primarily inhabited by janjatis is a wakeup call. However, this is not isolated or sporadic incident. As per the observations of some local residents the violence in certain parts of Palghar district is looming large since 1980s. Many recently conducted ground zero reports have revealed that the left wing and Christian Missionary organizations such as Adivasi Ekata Parishad, Bhumisena, Kashtkari Sanghtana etc. have been unleashing violence against Hindu organizations and individuals for a long time now. To name few- in 1980 the anti-social elements connected to such tendencies attacked Hindu Seva Sangh in huge numbers.  In the same way the gang of some 700-800 people attacked the Vishwa Hindu Parishad Vanvasi Kalyan Kendra, Talasari on August14, 1991. In both the incidents many activists associated with both the organizations were gravely injured. In yet another incident, Pathalgarhi stones were erected on the entrances of Chikhale and Kosbad villages in the Dahanu tahsil as recently as in 2019 proclaiming those villages don’t recognize India’s constitution and provisions in the criminal law; neither would they cooperate with officials.

In Jharkhand the Pathalgarhi extremists kidnapped and later killed seven villagers in West Singhbhum district on January 21, 2020. This kind of barbarism associated with the Pathalgarhi movement is not first of its kind. In June 2018, five women of an NGO, who were in Khunti district to raise awareness against human trafficking were abducted and raped by these so called activists. The Pathalgarhi movement was started with the intention of spreading awareness about the Panchayat (Extension of Scheduled Area) Act of 1996. But unfortunately the movement seems to have fallen in the hands of anti-Bharat elements that are challenging the sovereignty of the state.

Similarly many such incidents have taken place in the east and north east parts of Bharat. Swami Lakshmananand Saraswati was assassinated by Cristo-Maoist gangs on August 23, 2008 in Kandhmal district of Odisha on the auspicious of day of Janmashtami. Bah Rijoy Singh Khongshah from Khasi Hills of Meghalaya was abducted and murdered on March1, 2001 by Christian terrorist associated with HNLC for his attempts to serve the Niam Tynrai faith. Recently on May 27, 2019 Christian miscreants associated with Presbyterian Church vandalized the Niam Khasi place of worship at Khongthong village under Shohra Police station in the East Khasi Hills district of Meghalaya. Swami Shanti Kali Maharaj of Tripura was killed in the same manner on August 27, 2000 by Christian militants belonging to the separatist organization NLFT.

The above incidents do have parallels to be drawn and therefore the urgency of the situations demands immediate attention. Evangelical missions in India in collaboration with the leftwing extremists are hell-bent upon disturbing the harmonious social life of Bharat thereby weakening its cultural fabric. As a part of their dubious conspiracy they are working overtime to create fissure between different communities to weaken the Bharat that’s diverse still united with its age old cultural values. For that the cristo-leftist gangs are using social media applications such as whatsaap and spewing venom against Hindu faith, its saints, organization working for Hindu cause and their activists.

They project Rawana and Mahishasura as the cultural icons of janjatis and say that their Gods are different. Then how come nobody is named after these so called heroes?  On the other hand janjatis in Palghar, for example, name their sons and daughters like other non-janjati communities. Their traditional dance forms and folklores depict Ram, Lakshman, Shankar, Mahadev, Ganga Gouri and so on. The main Pujari of the Lord Shiva’s temple in the tahsil is from the janjati community. The main priests of the two temples of Goddess Mahalakshmi in the district are from janjatis.

It is therefore while we device mechanisms to counter the incumbent challenge, it’s equally important to redress the injustice that the janjatis of Bharat have been subjected to even after so many years of independence. That only will prevent the gulf from taking monstrous shape in future.

On Being One's Own

Having born to a poor farmer who had to struggle every day to meet his family's daily needs, my life so far has been quite a journey. I consider myself a fortunate one as I had the opportunity to study in some of the premiere institutions starting from Ferguson College to Jawaharlal Nehru University. Therefore I, at times, quite confidently say "I haven't come this far to come only this far". Having said that I also understand the responsibility that such lofty statement bears with it. As Henry Wadsworth Longfellow puts in his famous poem "The heights by great men reached and kept were not attained by sudden flight,  but they while their companions slept, were toiling upward in the night". How many joys and sorrows the great men must have engulfed without even celebrating or mourning!

I wonder, once someone reaches such heights by plans and hard work or by sheer chance of luck, for sure the person loses own privacy. Everything comes in the public glare. If one were to travel to a favorite restaurant or a tourist place, he/she would be followed or closely looked at. Such a thing would then kill the joy being to ownself.I believe,  such public figures and celebrities must be missing their prior life when they were none and were recognized by none.

I cherish days so absolutely reserved for myself when I am not supposed to be meeting anyone or not going anywhere for the work that I must do. I fantasize having gone at a quieter place by the side of a river surrounded by dense forests listening to chirping of birds in the trees when I am all alone. None around or at least those who know me are not around,  neither should anybody bother to know who I am or what am I doing. I am roaming around purposelessly on the bank of river or diving deep into dense forests. In the evening I come back home, eat good food and sleep with no worries for tomorrow or the day after. 

But at a time when one is struggling to put ownself at a place from where he/she wouldn't be asked to leave or vacate, can one have such luxury? Then I wonder is it just me who craves for such a luxury? How many must there be who must never have imagined because even imagination is a luxury? Therefore then I am back to the real world that I exist in with worries that lesser mortals are surrounded by.

स्वतंत्रता सेनानी भाऊसाहेब मोरे

15 ऑगस्ट 1947 साली भारताला ब्रिटिश राजवटी पासून स्वातंत्र्य मिळाले. स्वतंत्र भारताचे पाहिले पंतप्रधान श्री. पंडित नेहरूंच्या "ट्रिस्ट विथ डेस्टिनी " या प्रसिद्ध भाषणासह सम्पूर्ण जग निद्रेत असताना भारतीयांनी स्वांतत्र्याच्या नव्या स्वर्गात प्रवेश केला. स्वातंत्र्य प्राप्तीच्या जल्लोषासाह नव-स्वतंत्र राष्ट्रासम्मुख फाळनिच्या कटु अनुभवाव्यतिरिक्त अनेक गंभीर समस्या उभ्या राहिलेल्या होत्या. त्यात ब्रिटिष साम्राज्याच्या अधिसत्तेखाली आपले स्वतंत्र अस्तित्व जोपसु पाहणाऱ्या सुमारे 564 संस्थनांच्या विल्लीनीकरणाचा प्रश्न अतिशय गंभीर तेवढाच नाजुक होता. पहिले गृहमंत्री सरदार वल्लभभाई पटेल यांचे कणखर नेतृत्व आणि मुत्सद्देगिरि मुळे हैदराबाद, जूनागढ़ व जम्मू आणि कश्मीर याना वगळून अन्य संस्थानांच्या विल्लीनीकरणाचा मुद्दा मार्गी लागला होता. हैदराबाद संस्थानाचा विषय त्वरित निकालात काढून निज़ामाच्या जुलमी जोखडात त्राहि-त्राहि झालेल्या जनतेची मुक्ति करणे नवस्थापित भारत सरकारसाठी अत्यंत जिकरीचे होते. हैदराबादचा शेवटचा निज़ाम मीर उस्मानअली खान याने भारतापासून हैदराबाद संस्थानाचे स्वातंत्र्य जाहिर केल्यानंतर डॉ. बबासाहेब आंबेडकरांनी यासंदर्भात परखड मत व्यक्त केले. ते म्हणतात -"राज्यांना भारतीय संघराज्याशिवाय अस्तित्व असू शकत नाही. भारतीय लोक भारतीय संस्थानांच्या स्वतंत्र्याला कदापिहि मान्यता देणार नाहीत आणि भारतीय संस्थाने ही भारताचा अविभाज्य भाग आहेत "

इत्तर प्रातांमधील भारतीय जनता नव्याने झालेल्या स्वातंत्र्य प्राप्तीचा जल्लोष साजरा करीत असताना हैदराबाद संस्थानातील जनता मात्र रझाकारांनी घातलेल्या हैदोसाचा प्रतिकार करत होती. त्या अर्थी हैदराबाद संस्थानातील भारतीय जनतेसाठी ही दूसरी स्वातंत्र्याची लड़ाई होती. हैदराबाद मुक्ति संग्रामातील दलीत जनतेचे योगदान अनन्यसाधारण आहेत पण स्वंतंत्र्योत्तर भारतीय इतिहास लेखनात त्याबाबतीतल्या नोंदी नाहीच्या बरोबरित आहेत. किम्बहुणा यसंदर्भातील काही. नोंदी चुकीच्या दृष्टिकोनातून लिहिल्या गेल्या आहेत. हे खरे आहे की बी. एस. व्यंकटराव, भैय्यारेड्डी रामस्वामी यासारखे दलीत नेते निझामी सत्ता आणि इत्तेहादुल च्या अहारी गेले होते. पण या नेत्यांना व्यापक आम्बेडकरवादी  जनतेने कधीही आपले मानले नाही. वास्तविकता ही आहे की हैदराबाद मुक्तिसंग्रामत आजच्या महाराष्ट्रातील औरंगाबाद, बीड, उस्मानाबाद, नांदेड़ आणि परभनी या जिल्ह्यांतील दलीत जनतेने बाबासाहेबांच्या नेतृत्वात 'शेडूल्ड कास्ट फेडरेशन' या संगठनेच्या माध्यमातून निझामि जुलूमचा भक्कमपणे विरोध केला.

हैदराबाद या संस्थानातील दलीत जनतेची अवस्था दयनीय होती. अज्ञान आणि दरिद्रयामुळे हा समाज गलितगात्र झालेला होता. मुस्लिमांचे शासन आणि प्रशासनातील प्राबल्य अनाकलनीय होते. निझामि राजवटीचे मुस्लीम राज्यात रूपांतर करण्यासाठी तयार झालेल्या 'इत्तेहादुल मुसलमीन' आणि रझाकर या संगठनानी दलितांबरोबरच इत्तर असहाय हिन्दू समाजातील लोकांचे मुस्लीम धर्मात परिवर्तन घडवून आणण्याचे षड़यंत्र चालविले होते. या मागचे मुख्य कारण म्हणजे हैदराबाद संस्थानात मुस्लीम जनसंख्या केवळ 18% होती. मुस्लीम लोकसंखेचे प्रमाण वाढविण्यासाठी निझाम आणि राझाकारांचे प्रयत्न चालू होते. यासाठी या संगठनांनी निझामी राजवटित आरंभलेल्या राष्ट्रवादी आणि सुधारनावादी चळवळींचे  दमन करण्याचे धोरण अवलंबले होते.

यासोबतच त्यांनी पाकिस्तानातून आणि उत्तर हिंदुस्तानातून अनेकांच्या संखेने मुस्लिमांना बोलावून हैदराबाद संस्थानात स्थाईक करविले होते. मुस्लीम धर्माचा प्रसार करणे हे मुस्लिमांचे धार्मिक कर्तव्य आहे अशी या संगठनांची धारणा होती. याच मोहिमेचा एक भाग म्हणून दलितांचे मुस्लीम धर्मात धर्मांतर घडवून आणण्याचे काम मोठ्याप्रमाणात या संगठनांनी चालविले होते. त्यासाठी दहशत आणि आमिष या मार्गांचा वापर केला जात होता. यात भर म्हणून काय तर निझामाच्या मंत्रीमंडळात असलेल्या बी. एस. व्यंकटराव आणि कार्यमंडळात असलेल्या श्यामसुन्दर या दलीत नेत्यांनी 'डिप्रेस्ड क्लास असोसिएशन' नावाची संगठना ऊभी केली. या संगठनेच्या माध्यमातून त्यांनी निझामाच्या हिन्दू समाज विरोधी कृत्यांचे समर्थन करणे सुरु केले. 

पण डॉ. बाबासाहेब आंबेडकरांनी निझाम आणि त्याच्या आश्रयात असलेल्या मुस्लीम संगठनांचे हे कुटिल कारस्थान फार जवळून ओळखले होते. त्यांचे हे मनसूबे बाबासाहेबांनी 'शेडुल्ड कास्ट फेडरेशन' च्या माध्यमातून हाणून पाडले. 'डिप्रेस्ड क्लास असोसिएशन' च्या निझाम समर्थक धोरणांचाहि बाबासाहेबांनी सड़ेतोड़ विरोध केला. हैदराबाद संस्थानाचे भारतीय संघराज्यात विलीनीकरण व्हावे यासाठी बाबासाहेब फार आग्रही होते. दलीत समाजास उद्देशुन बाबासाहेबांनी 1947 साली निझामाविरुद्ध एक आरोपनामा  काढला तो असा..
"The Scheduled Castes need freedom and their whole movement has been one of freedom. The Scheduled Castes of Hyderabad under no circumstances  should side with Nizam or Razaakars"

इ. स. 1933 नंतर डॉ. बाबासाहेब आंबेडकरांनी औरगांबाद आणि आजच्या मराठवाड्यातील इत्तर जिल्ह्यांत वारंवार भेटि दिल्या. त्यांचे सुधारणावादी कार्य आणि निझामाविरुद्धची भूमिका यांची खबर निझामापर्यंत पोहोचल्यानंतर बबासाहेबांवर निझामाच्या हद्दीत प्रवेषबंदी घातल्या गेली. अश्यावेळी बाबासाहेबांचे विचार आणि कार्य यांची धुरा सांभाळण्याचे काम त्यांच्या जवळच्या आणि विश्वासु सहकाऱ्यांनी केले. अश्या सहकाऱ्यांमधे स्व. श्री भाऊसाहेब मोरे यांचे नाव अग्रस्थानी येते.

भाऊसाहेब मोरे उपाख्य बी. एस. मोरे यांचा जन्म 11मार्च 1915 साली औरंगाबाद जिल्ह्यातील कन्नड़ या गावी झाला. त्यांच्या वडिलांचे नाव शिवराम बाळाजी मोरे. ते ब्रिटिष सरकारच्या टपाल खात्यात नौकरीला होते. बालपनापासूनच भउसाहेबांना शिक्षणाची आवड त्यामुळे चाळीसगावला प्राथमिक शिक्षण पूर्ण झाल्यावर पुढील शिक्षणासाठी त्याना पुण्यात धाडण्यात आले. पुण्यात बाबासाहेबांच्या प्रयत्नांमुळे समाजातल्या उपेक्षित घटकांच्या विद्यार्थ्यांची शिक्षणाची सोय व्हावी म्हणून अहिल्या आश्रम नावाचे वसतिगृह चालविले जात असे. तेथे राहून भउसाहेब पुण्यातल्या एस. पी. महाविद्यालयातून पदवीधर झाले. पदवीधर होणारे ते मराठवाड्यातील पहिले विद्यार्थी ठरले.

चळवळया प्रवृत्तीच्या भउसाहेबांवर  पुण्यात असता पासूनच आंबडेकरी विचारांचा प्रभाव जडला. याशिवाय राष्ट्रीय कांग्रेसच्या नेत्यांच्या सभा आणि भाषणे त्यांनी आवर्जून ऐकली. त्यामुळे आपुसकच त्यांच्यावर राष्ट्रीय विचारांचे संस्कार झाले. म्हणूनच त्यांनी बाबासाहेबांच्या हाकेला साद देत निझाम संस्थानातील सम्पर्क अधिकारी या ग्याजेटेड अधिकारी पदाचा त्याग केला आणि समाजसेवेला वाहून घेतले. मराठवाड्यातील बाबासाहेबांचे ते अत्यंत निकटचे सहकारी होते.

मराठवाड़ा आणि खानदेश भागातील निझमविरुद्ध पहिली परिषद 30 डिसेम्बर 1938 साली कन्नड़ तालुका, जिल्हा औरंगाबाद येथील मक्रणपुर या गावी झाली. भाउसाहेब मोरे या परिषदेच्या प्रमुख आयोजकांमधे होते. अहोरात्र परिश्रम करुन आजच्या मराठवाड़ा आणि खान्देशातील मोठा जनसमुदाय त्यांनी बाबासाहेबांच्या मार्गदर्शनासाठी एकत्र आणला. डॉ. बाबासाहेब आंबेडकरांनी आपल्या ओझस्वी भाषणातून अनुयायांना निझामाच्या भूलतापांना बळी न पडण्याविषयी सुचविले. या परिषदेतील बबासाहेबांच्या निझमविरुद्ध स्पष्ट भूमिकेमुळे हैदराबाद संस्थानातील प्रजेच्या जबाबदार राज्य पद्धतीच्या मागणीला आणि हैदराबाद स्टेट कांग्रेसच्या लढ्याला बळ प्राप्त झाले.

याच परिषदेतेतच  भउसाहेबांनी 'जय भीम' चा उदघोष केला आणि तेव्हापासूनच आम्बेडकरी विचार आणि चळवळीला जगणाऱ्या कार्यकर्त्यांमधे 'जय भीम' चा नारा प्रसिद्धीस आला. 'मक्रणपुर परिषद' या नावाने प्रसिद्ध  हैदराबाद मुक्तिसंग्रामातील एका महत्वपूर्ण ऐतिहासिक घटनेला  या वर्षी 81 वर्ष झालीत. या परिषदेचा 81वा वर्धापन दिवस मक्रणपुर येथे साजरा होतोय. त्यानिम्मित डॉ. बाबासाहेब अम्बेडकर आणि श्री भाऊसाहेब मोरे यांच्या पावन स्मृतीस विनम्र श्रद्धांजली !