By Dr M Horam
The indigenous inhabitants of Manipur are called tribals; thanks to early anthropologists and historians who called them uncultured, uncivilized and low castes. Who are the tribes of Manipur? They certainly do not resemble the romantic image of Aryans and Dravidians of the Mainland of India. But to say that these tribals are uncivilized is certainly error of judgement. Curiously enough romantic images of Manipur Tribals tend to find their place on the national historical record honouring General Thangal and Charai Thangal, Kuki Rebellion against the British, Jadonang and Rani Gaidinliu is tribal pride and glory.
The social problems created by the presence of an ethnic regarded as inferior are faced at a very different level. Administrative organisations exist for the purpose of contending with the problems in the State where tribals are to be found, eg Department of Tribal Development, Hill Areas Committee and the Autonomous District Councils etc. These are necessarily regions where the nontribals sector of the population has few interests and it is here that tribal policy comes closest to the concept of tribal reservation such as is found in North East India. The legislation of State Government concerning Tribals has aimed at protecting them from abuses, for having their land appropriated, and being denied what are called Human Rights today.
In the colonial period, however, even when the law had the effects of binding them in serfdom to the land and to the service of these who had rights in it this was never their allowed intention, only a convenient contingency which left the high mindedness of their inspiration unstained. But a dilemma a legislation regarding tribals. It hinges on a question of their identity, are they to be treated as full citizens with the rights and obligations, the opportunities and risk inherent in that status, or should they be denied this freedom, “in their own interest” and treated as wards of the colonial Government or Missionaries or Crown Delegates.
To recognise certain legal status for the tribals is repulsive to many non-tribal communities even today, for it consecrates an ethnic barrier which separates the population and tends once consecrated to perpetuate itself. On the other hand, not to recognise the tribals’ special status leaves him prey to those whose greater resources in terms of superior culture and power enable them to take advantage of him who lacks the means, the techniques, and often simply the self-confidence to defend his interest a world dominated by non-tribals.
Where tribals who remained relatively unaffected by the modem civilization of the more advanced communities, continuing to follow a traditional way of life as hunters, gatherers and shifting cultivations in the unexploited jungles, the problems which they raise are limited both in magnitude and scope. Tribals remain on the geographical margin of civilized society and beyond the social pale of the Nation. A policy of the tribal protection type is feasible here, since all that is required of them is that they (Tribals) refrain from raiding into the territory of the colonial rule. Tribals relation with non-tribals are frequent and structured, but they nevertheless have a cultural distinctiveness, including above all tribal languages, which entitles them to a separate identity and impose on them an inferior social status.
The tribals show tenacious attachment to their culture and to their community. Their worldview is geographically defined and rooted in the earth. Earth spirits play predominate role in their beliefs and the whole supernatural hierarchy is anchored to features of the landscape; sacred springs, caves, hills are all abodes of the spirits. These are the influence who rule their lives. The non-tribals world has no hold over them and they distrust it absolutely. Therefore though in the past many have chosen to abandon their tribal identity, attempts to change their culture by direct action on the part of Governmental agencies have seldom achieved very much. For instance, Land Reform and Forest Policy by themselves do not suffice to eliminate the tribals’ problems.
The birthrate is high in the highlands and infants mortality has dropped. Erosion reduces the productivity of the soil. A vast number of tribals today are leaving the countryside to join the urban proletariat in towns which have little to offer the unskilled labourers and which are ill-prepared to cope even with the problem of housing them. An indigent rural population is exchanged for an underemployed urban one. The fact that the former are largely classed as “tribals” and the later are not, once they have been assimilated hardly changes the insecurity of the situation. This might be called integration without redemption. But at this point the problem has ceased to be “the tribal problem” and has become the social and economic problem of the State.
There are a small number of instances where tribals have succeeded in the national status. They have become educated and rich while still maintaining nonetheless their tribal identity. Though such examples may do something to break down the belief in the poverty and simplicity of the tribals they are always fear enough to be regarded as exceptions and individual exceptions have never invalidated and social rule. One rich tribal does not solve the tribal problem; it merely places him in an ambiguous situation; indeed, the wealthy tribals of North East have acquired the reputation of exploiting their power over their poor fellow tribals more mercilessly than anyone else. The successful tribals are forgone at least some of their tribal ways, having done so, their identity is open to doubt,
The indigenous inhabitants of Manipur are called tribals; thanks to early anthropologists and historians who called them uncultured, uncivilized and low castes. Who are the tribes of Manipur? They certainly do not resemble the romantic image of Aryans and Dravidians of the Mainland of India. But to say that these tribals are uncivilized is certainly error of judgement. Curiously enough romantic images of Manipur Tribals tend to find their place on the national historical record honouring General Thangal and Charai Thangal, Kuki Rebellion against the British, Jadonang and Rani Gaidinliu is tribal pride and glory.
The social problems created by the presence of an ethnic regarded as inferior are faced at a very different level. Administrative organisations exist for the purpose of contending with the problems in the State where tribals are to be found, eg Department of Tribal Development, Hill Areas Committee and the Autonomous District Councils etc. These are necessarily regions where the nontribals sector of the population has few interests and it is here that tribal policy comes closest to the concept of tribal reservation such as is found in North East India. The legislation of State Government concerning Tribals has aimed at protecting them from abuses, for having their land appropriated, and being denied what are called Human Rights today.
In the colonial period, however, even when the law had the effects of binding them in serfdom to the land and to the service of these who had rights in it this was never their allowed intention, only a convenient contingency which left the high mindedness of their inspiration unstained. But a dilemma a legislation regarding tribals. It hinges on a question of their identity, are they to be treated as full citizens with the rights and obligations, the opportunities and risk inherent in that status, or should they be denied this freedom, “in their own interest” and treated as wards of the colonial Government or Missionaries or Crown Delegates.
To recognise certain legal status for the tribals is repulsive to many non-tribal communities even today, for it consecrates an ethnic barrier which separates the population and tends once consecrated to perpetuate itself. On the other hand, not to recognise the tribals’ special status leaves him prey to those whose greater resources in terms of superior culture and power enable them to take advantage of him who lacks the means, the techniques, and often simply the self-confidence to defend his interest a world dominated by non-tribals.
Where tribals who remained relatively unaffected by the modem civilization of the more advanced communities, continuing to follow a traditional way of life as hunters, gatherers and shifting cultivations in the unexploited jungles, the problems which they raise are limited both in magnitude and scope. Tribals remain on the geographical margin of civilized society and beyond the social pale of the Nation. A policy of the tribal protection type is feasible here, since all that is required of them is that they (Tribals) refrain from raiding into the territory of the colonial rule. Tribals relation with non-tribals are frequent and structured, but they nevertheless have a cultural distinctiveness, including above all tribal languages, which entitles them to a separate identity and impose on them an inferior social status.
The tribals show tenacious attachment to their culture and to their community. Their worldview is geographically defined and rooted in the earth. Earth spirits play predominate role in their beliefs and the whole supernatural hierarchy is anchored to features of the landscape; sacred springs, caves, hills are all abodes of the spirits. These are the influence who rule their lives. The non-tribals world has no hold over them and they distrust it absolutely. Therefore though in the past many have chosen to abandon their tribal identity, attempts to change their culture by direct action on the part of Governmental agencies have seldom achieved very much. For instance, Land Reform and Forest Policy by themselves do not suffice to eliminate the tribals’ problems.
The birthrate is high in the highlands and infants mortality has dropped. Erosion reduces the productivity of the soil. A vast number of tribals today are leaving the countryside to join the urban proletariat in towns which have little to offer the unskilled labourers and which are ill-prepared to cope even with the problem of housing them. An indigent rural population is exchanged for an underemployed urban one. The fact that the former are largely classed as “tribals” and the later are not, once they have been assimilated hardly changes the insecurity of the situation. This might be called integration without redemption. But at this point the problem has ceased to be “the tribal problem” and has become the social and economic problem of the State.
There are a small number of instances where tribals have succeeded in the national status. They have become educated and rich while still maintaining nonetheless their tribal identity. Though such examples may do something to break down the belief in the poverty and simplicity of the tribals they are always fear enough to be regarded as exceptions and individual exceptions have never invalidated and social rule. One rich tribal does not solve the tribal problem; it merely places him in an ambiguous situation; indeed, the wealthy tribals of North East have acquired the reputation of exploiting their power over their poor fellow tribals more mercilessly than anyone else. The successful tribals are forgone at least some of their tribal ways, having done so, their identity is open to doubt,
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