Ainai ke Sahek Janena
Lekin ainai karek nahi janena
Sob Jait milke ninda karena
Holo raure matiyai rahila

Hey! Adivasi re Bhai man
Ka karla itna din
Cha bagan me rai ke…

The excerpt is from a song of Zubin Garg, the film fair Award winner 2006, for the song  “Ya Ali” and composed by Subil Bagh ( lyricist of Chal Gori –commercially most successful and popular video album 2004)

It means –

You bear exploitation, injustice
However, you never exploit others
All community dishonor you
Nevertheless, you say not a word

Hey! My Adivasi Brethren
What you have done
Remaining so many years in the Tea Garden

 This is the plight and situation of Adivasis in Assam. They are being exploited, but the community never reacted. Of course, they had reacted against the British colonial rule. During the freedom movement when the father of the nation declared non-violence against British, Adivasis too co-operated. And their movement was so strong that the mighty British soldiers had to go back to their own barracks leaving the battlefield.

There are about 60 lakhs of Adivasi people in Assam. Major chunk of it is in the Tea Gardens. However the economic condition of the community is poor. 70% of the ex-tea population is landless (Umanada Phukan). Tea industry employed only 5, 85,044 persons in the year 1991[1].Today this number may increase but not much because of casualisation of labour (labour chatai). 45% of the community is illiterate. Their political and social condition is very poor compared to other communities of Assam.

Adivasis took part in the freedom fight and many of them sacrificed their lives. Christoson Munda and Mangri Mem sacrificed their lives during the freedom struggle.

The backbone of the economy of Assam is the Tea Production. Therefore the contribution of Adivasi Tea Labour should be counted and due share must be granted. However, in reality they are considered as second-class citizens of Assam. The development schemes never reach the Tea Gardens (Adivasi inhabited) areas. Education, Health and livelihood programs of government are never implemented well in Adivasi inhabited areas. They are just left in the hands of the company whose policy is ‘Low cost, High profit’. Today the situation of the Adivasi tea labourers is very pitiful .They are living in sub-human conditions. The Tea Industry is going through a crisis and several tea Gardens are closed down making lakhs of Adivasis jobless. Government could revive ‘Assam Transport Corporation’ then why not ‘Assam Tea Corporation’ which has all the merits. It is because in these tea gardens majority of the people are Adivasis and they are non-important for the government of Assam. The names of Christoson Munda and Mangri Mem are lost from the history of Assam who had sacrificed their lives for the freedom of Assam.

Government and the elite of Assam have not only neglected but also systematically destroyed the evidences of Adivasi heroes. Even the community was made insignificant by leveling them as coolie[2], Tea & Ex-Tea Tribe[3], Black Tribe[4],Seuj Assomia[5], Seuj Potiya, etc,. This is nothing but strategically demoralizing and pushing back the community from the path of development. It is a mystery that government of Assam levels them as Tea Tribe but no Tribal facility has been given to them where as in the states like Orissa, West Bengal, Jharkhand and Tripura there is no one termed as Tea Tribe but   Adivasis are able to get all the facilities as Tribal.

2. SHORT HISTORY OF ADIVASIS OF ASSAM
   

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A general belief about the history of Adivasis in Assam is simultaneous with the history of Tea Gardens. Historians and Sociologist never tried to link the community beyond the establishment of tea Industry. But there is sufficient evidence that adivasis are connected to north east even before the establishment of tea industries in Assam. The Santhal colonies of west Assam is evidence that Adivasis were not brought to Assam only for Tea Industries. (Thus leveling them as tea tribe is not valid.)

The connection and relation of Adivasis and Assam and northeast can be traced back to immemorial dates. The first settlers of Assam were the Khasis and Synteng [6]. In the article “The Races of North east India”[7] Stephen Fuchs says that linguistically these tribes belong to the Austo-Asiatic or Mon-Khamer. Through their language they formed a link between the Munda tribe of further west in central India as well many other tribes in Burma and Indo-China border. They resemble them culturally also; they erect stone monuments in the name of their dead ancestors like the Mundas and Hos of Chotanagpur. Historians say that once upon a time Kol-mundas and Khasis were living together in the north east, and Khasis adopted the language of kol-mundas .[8]

Some believe that the Khasis were not cultivators therefore, Mundas called them “Ka –si” (in Mundari meaning not ploughing-non cultivator)[9]. The earliest ruler according to legend was Mahiranga Munda. The legend also tells us about Marang Buru[10]. Kamrupa temple and Kamrupa devi has relationship with the magic prayer of Santhal where the recitation of Kamrup Guru said again and  again.[11] The great ruler Naraka[12] Sur was the son of Janaka. Janaka had a daughter Sita who was married to Lord Ram. Sita’s name is kept so because Janka found her during ploughing the land. Only in Mundari  the meaning of Sita  fits with the statement (Si- tan  meaning ‘si’-plough ‘tan’ –(do)ing )[13].Therefore Janka was Munda hence sita and Naraka were munda. Hence there is a lot of possiblity to relate adivasis with the north east. Dr.Grension believed that the Adivasis have gone to Chotanagpur through noth east.

Assam came under East India company on 24^th February 1826[14] through the Treaty of Yandabo between king Hpogyidoa and East India company. During the collonial period Adivasis were again brought as slaves to the tea plantation of Assam. I say slave because slavery was abolished only in the year 1843 from India [15] .

3. IMMAGRATION OF ADIVASIS TO ASSAM

Why did Adivasis come to Assam?

 There were two major factors for migration of Adivasis to Assam.

• Firstly, there was scarcity of laborers in Assam. The tea industry grew so fast that there was great demand for Laborers. The planters appointed Arkatis as Agents to recruit Laborers. Government also supported Planters with the black laws of workmen’s Breach of contract Act 1859. Agents were sent to collect Laborers from different parts of the country. The agents lured and forced the innocent tribals to sign agreements[16]. Catholic Mission Co-operative Society established by Fr. Hoffman also encouraged Adivasis to go to Assam. This same agency was approached by the Government for recruiting Laborers.[17] Thus through this Agency a large number of Adivasis were sent to various places including Assam.
• Secondly, the situation in Chotanagpur also contributed to the extreme miseries of the Adivasis. They suffered very badly in terms of alienation from their lands. Chotanagpur became hopeless and non-promising land for Adivasis when colonial rule imposed land taxation and captured the forest resources and minerals. The replacement of –collective ownership of land by private ownership use for profit which was facilitied by the land tenure system. The major  reasons for migration of Adivasis were-(1) Land tax introduced by Major Wilkinson, the Governor General’s Agent in the year 1837(Land tenure), 8 anna on the plough. Adivasis had no money to pay. They never used money. (2) Famine and epidemic during the year 1896-1900. (3) Unrest and insecurity due to several wars between British and Local leaders (Birsa Munda ulgulan (Revolt) , Sidu & Kanhu ‘Hul’ (Revolt).)

First batch of Adivasis came to assam in 1941. But they all died due to famine and diseases. In  1858-59 about 400 labours were brought to Assam. This increased to 84,915 on May 1863. Thus lakhs of people were brought to Assam. This number increased as the areas of tea plantation increased. During this time Large number of Adivasis died due to diseases[18].

Adivasis were brought from Chotanagpur and other places through the legal provisions for Workman’s Breach of Contract Act XII of 1859 and its amended act of 1865, where workers could be punished for striking work and where the minimum wage was also stipulated for the workers. There were two systems of recruitment. The first was called Arkatti system, the other Sardari system[19]. In Sardari system, the labourer who already requited went to different area and brought labourers. In the year 1842 Assam Tea Company opened a steam boat Service between Guwahati to Kolkata. The labourers were brought by steamer. In 1889 railway was introduced. Labourers were brought by train.  

 It is to be noted that these Adivasis migrated to Assam not for their personal gain or to exploit resources of Assam for their gain(like other emigrants ) but they were forced to come for building the tea industry and other infrastructure which gave Assam a strong economical base.

• John Henry Lawton and Dunlop & BEGG

 Once while Adivasi labourers were brought through a steamer, on the way they were abducted by a gang of Henry Lawton during the year 1863 – 70. Usually Dunlop and BEGG charged Rs.3/- per man and Rs.1/- for a woman. But John Henry Lawton Charged Rs.30/- per man and Rs.25/- per women. John Henry Lawton collected sufficient money and went to Shimla, lived there for some years and died in 1870. His tom Stone is found at Shimla. This is the fact that Adivasis were brought to Assam under great suffering and misery. Thousands died on the way and thousands died after reaching the tea estates in Assam.

4. THE FREEDOM STRUGGLE AND ADIVASIS OF ASSAM
   

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The history of freedom struggle in Assam is incomplete if the struggle of the Adivasi plantation labourers is not counted. However, the great scholar Amulandu Guha has rightly accounted the labourers fight and given name the freedom struggle of Assam, the fight and the struggle against Planter as ‘Planter Raj to Swaraj’. This clearly shows that Adivasi Plantation Laborers fought the fight against colonial British. The conflicts began in 1904 -1905, when labourer demanded better facilities from the Tea Garden management.  There were several strikes in the tea Gardens during 1911 to 1937. There were 210 cases reported where the laborer- Planter conflict took place. Out of them 141 were cases of rioting and unlawful assembly, arising from the issue of inadequate remuneration and trying economic conditions[20]. The Chandgola Exodus[21] not only shows the great sacrifice of 3000 Adivasi Laborers but this also inspired the Railway workers to fight against the British. From 1916 to 1937 there was continued labour unrest in the gardens of Assam Valley. Who united the labourers? Whose hand was there in all these uprisings? It seems that congress was not interested in the labourers affairs.

“Congress circles were as much right of the growing number of plantation strikes. Congress men did not want get involved in to them and persistently tried to disown them.” (Planter Raj to Swaraj ,P-136).

Thus, congress did not give importance to the strikes of tea laborers. Adivasis themselves organized and fought against Planters. A large number of Adivasi Tea Labourers sacrificed their lives for the freedom of Assam and India.

5. POST INDEPENDENCE & PRESENT STRUGGLE
   

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 India got freedom on 15^th of August 1947 but the Adivasi community was not free from the slavery of colonial planters. Still the gardens were under colonial planters. The Indian Government never paid attention, neither did Assam Government. Adivasis organized themselves under the leadership of their own community and continued the struggle for their right as Indian citizen.  Here I like to mention the major organizations and their struggle for society.

• Adivasi Council of Assam (ACA):-After independence Adivasis were mainly demanding for Scheduled Tribe status in Assam. Visit of Jaipal Singh Munda (MP) the “Manrang Gomke”(Chief Leader or Head ) in the month of March 1958 ignited the mass on scheduling issue(14^th March 1958 Hindustan Standard ). He said how   same constitution will differ for two brothers one at Assam and other in Bengal. Being the member of constitution drafting committee he knew that only political tactics will provide ST status to Adivasis. Therefore, Jaipal Singh Munda and Sushil Bage (MLA Bihar) visited Assam to organize people to demand ST status. During his visit, 1958 Adivasi council of Assam was formed and meetings were held at several places under the leadership of Francis Hans, Bishal Topno of Lakhimpur and Simon Soren of Gossaigaon. .
• Assam Tea Tribe Student Association (AATTSA):- Chotnagpuria Chatra Sangha formed under the leadership of Simon Singh Horo & Santosh Topno on 28^th December 1947[22]. The same organization later came to be known as Assam Tea Tribe Student Association. During 1984-85 it lead a strong movement under the leadership of Lokeswar Kurmi (President) and Bhagirath Karan (Secretary). Their movement ended with an accord with AGP Government. According to understating ATTSA got four AGP tickets for Assembly seats. All of the ATTSA leaders lost in the election. However AATTSA created a fake identity such us Tea Tribe which is not accepted by Experts. On 14^th August 2006 Silvius Condapan raised the bill at parliament to include Adivasis in the ST list. Tribal Minister said that with regard to 97 communities, which are clubbed under one caption of tea tribes, the State Government has itself stated in its latest report that they do not have primitive traits and that they are not geographically isolated.  The RGI has stated that they have furnished their comments four times – in the year 1978, 1981, 1995 and 2005 but he did not support the proposal[23]   because Assam Government sent wrong report.  In the year of 1985 central government was about to give Scheduled Tribe status to nine Adivasi tribes of Assam. But the then labour minister Barki Prasad Telga and ATTSA leader Mr. Bagirath Karan opposed and sent a resolution to Assam government to oppose the central government’s move. Struggle for Scheduling is still going on in several forms.
• All Adivasi Student’s Association of Assam (AASAA) :-AASAA was formed on 2nd July 1996 as a result of the ethnic clash of Kokrajhar. Initially it worked well to solve the problems of Adivasis. It was a strong organization during 1996 to 2003. For the first time it was able to raise the demands of Adivasis at Delhi. Adivasi masses were able to lead strong movement demanding their rights from the government under the leadership of Justin Lakra of Gossaigaon (president),   Joseph Minz of lakhimpur (general secretary) and Bosco Chermako of gossaigoan. Several leaders of AASAA sacrificed their life for the society and are listed names in martyrs list. Philimon Hemrom (Srirampur) sacrificed  his life in police firing on 5^th July 2000. Andrius Marandi Asst .General Secretary of AASAA gave his life at the gun of Bodo extremist on 8^th March 2001. Eight Adivasis shed their precious blood in the police firing on 25^th July 2002 during the bandh called by AASAA in demand of rehabilitation of Kakrajhar Adivasi IDPs and scheduling. The Martyrs were Jiten Tanti, Arun Tanti, Nathenial Munda, Dambu Hasa Purti, Sanika Sawasi, Mangra Mund and Basudeo Kherwar. Hundreds of student were arrested and tortured whose names were not recorded.

Another great contribution of the movement was formation of organization. All Adivasi Womens Association (AAWAA), Adivasi Sahitya Sabha (ASS) and many NGOs were formed to work for Adivasi Society. Several Adivasi Mahasabhas were organized which took resolutions and plans to strengthen the community. A section of youth started underground movement like Adivasi Securiy Force (ASF), Birsa Commando Force (BCF) Adivasi National Libaration Army (ANLA), and Adivasi Cobra Militant (ACM).

The movements and organizations have today lost their strength due to lack of leadership. Today other organizations are also silent about the grave situation of Adivasis for several reasons.

• The trade unions:- trade union started in the year of 1939 with the registration of labour organizations of Assam. Syllate Cachar Cha Bagan Mazdoor Union and Upper Assam Tea Company Labour union registered on 27^th April 1939[24]. Assam Cha Mazdoor Sangha formed under the banner of Indian National Trade Union Congress (INTUC) on 9^th August 1958 is the largest trade union in the tea garden of Assam with largest membership. The organization today becames just a means to capture the political power for congress. It raises fund for the congress from the labourers and provides vote bank[25]. They are not interested in the development of the labourers and the community. Because of this trade union congress retains its power in Assam. The former congress president of Assam Debokanto Baruah  said, “So long as Alis and Coolies are with the congress party, it does not care for any body.”[26]  Several leaders were elected to parliament and legislative Assembly but no body cared for the community. Leaders like Pawan singh Ghatwar, Silvius Condapan, Prithvi Majhi etc are elected from this community but they have done nothing for the community.

Tea Garden Situation

The situation of Tea garden is deteriorating. The extortion by extremist groups and other problems resulted to closing down of many tea gardens creating large scale unemployment. The wage of the labourers is very low compared to labourers elsewhere. A Tea labourer gets wage less than Rs. 50/- but the minimum wage in the state is Rs.66/-. There is high child labour in tea gardens. Lack of Education, health facilities and Sanitation make tea Labourers live in an inhuman conditions. Sukumar Bogasi (Assomor Arthaniti 1997) says that during their studies at several tea gardens they found that the labourers are living in sub –human conditions. Umanada Phukan points out that 70% of Ex-Tea population are land less. Land alienation is one of the major problems in the community.

The carnage of Kokrajhar and Adivasi IDPs

Ethnic conflict of 1996 displaced 2 lakh people and killing 8 thousand Adivasis[27] . “Still Assam has large number of Internally Displaced Persons (IDPs) including 33,362 persons in Kokrajhar district and 74,123 persons in Gossaigaon district” (India Human Right Report of 2006). They are some from forest area and some of them are Patta holders (Uddipana Goswami).[28] It is shame for a country that is not able to rehabilitate the IDPS after so many years.[29] The greater society does not feel the pain and sufferings of Adivasis who are in the concentration camp of government of Assam, living for last 15 years. More than one lakh people are still in the concentration camp (relief camp) of Kokrajhar District. I say concentration camp of Assam (similar to Nazi) because it is made to kill the Adivasis who are in the camp through non –supply of food and water[30] . They are also pushed to die of famine and epidemics.

6. CHRISTOSON MUNDA AND HIS FIGHT AGAINST BRITISH
   

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 Christoson Munda was the leader who organized Labourers, Adivasis as well as local Assamese peasants against the British from 1904 to1916. It is mentioned in the Labour Enquiry report of 1921 that Christoson Munda was a pastor of Lutheran Church of Phulbari Tea estate. He went to Munda country (Present Khunti Area of Ranchi district of Jharkhand) his home and came across the Birsa Munda  “Ulgulan” (1989-1900). Christoson Munda was much influenced by the “Ulgulan”(Revolution). After his coming back to Phulbari he organized the labourers as well as the local peasants against the British planter. It is also reported that the Christian labourers collected donation for Birsa Munda Movement and sent to Chotanagpur several times. Some people must have had to travel to Chotanagpur to reach the donations or they might have been sent in the hands of Christoson when he went for leave.

During those days British started ‘Hats’(village market). The Huts were the centre of economic exchange. The moneylenders who were from the non-locals and exploiters were the main target. Chistoson with his friend and local peasants joined together and attacked the ‘Huts’ destroying, looting and burning the market houses. Interestingly the Adivasis from tea garden and local peasants fought together in this anti –hats movement as stated by Sanjay Barborah[31]. Christoson Munda being a Pastor visited several places probably Sonajuli T.E, Helem, Kacharigaon, Kathoni Tea etc, where Lutheran Mundas existed during those days. He organized and motivated them to fight against the planters. Several hats (market) were destroyed. Police hunted for Christoson Munda and finally arrested. The great freedom fighter was publicly hanged at Phulbari tea estate in the year 1916. That never stopped the movement. After this incident labourers of several tea garden rose against the planters demanding better wages. About Christoson Munda the then Deputy Commissioner of Darrang reported to the labor enquiry committee as follows-

“The Lutheran denomination was before the war supervised by a German pastor and it is not impossible that their present attitude is partly the out come of his teaching. Many of these native Christians are literate and their religious interests are looked after by pastors and Pundits of their own caste. Sometime before the riot the chief resident pundit, Christoson, obtained leave to go to his country from where he returned shortly before the riot. Since his return the Manager had noticed a gradual growth of a feeling of sullenness and discontent amongst the coolies for which no apparent cause could be assigned. No grievances were formulated but a spirit of ‘Ca’ ‘canny’ began to pervade all forms of garden work. The manager was at first inclined to blame his Jamadar and Mohurries for this attitude but the riot showed that the manager’s suspicion was unfounded as these men were the first to be attacked by the rioters.

 These feelings of discontentment had come to the forefront some two days before the occurrence when the laborers who had been sent out to do specific work deliberately skipped the work.” It is, I believe beyond doubt”, concluded the Deputy Commissioner,

“That these Munda Christians have been influenced by the social and semi- political propaganda which appears to be now pervading the Munda country. The Manager had noticed that for sometime before the riot correspondence between the coolies and their own countrymen had enormously increased and it was also reported that a number of subscriptions had been sent by Christian coolies towards the expenses of this social and political propaganda in their own country. The visit of the Pundit to his own country appears to have increased his sympathy with the movement, and on his return there is no doubt that he and his friends have attempted to spread it on the garden and on other gardens in the east, of the district where Christian Mundas are to be found.”[32]

(P-166-167, Tea Garden Labourers of North East India –S. Karotemprel B.Dutta Roy )

We do not have much information about Christoson Munda but from the above document and other evidences are sufficient proof that great fighter existed in Phulbari Tea estate of Assam. [33]

16 October 1921 laborers of Monabari & Kathoni Tea Estate rose against the management demanding better facilities. Soon after on 21 March 1921 tea workers of Helem T.E created a serious situation. The workers attacked Mohri (clerk) Jamadar and other staff of the tea garden and badly wounded.Again on 9 &10 October Labour of Sonajuli and Kacharigaon tea estate attacked the manager and Jamadar. (Planter Raj To Swaraj).

In 1942 when the freedom struggle was in its full swing hundreds of people were arrested at North Lakhimpur. Among them there were several Adivasi Laborers like Mahachal Gond, Sambhuram Gond, Pratap Gond and Gajadhar kurmi. In the same year when the mass was trying to hoist the flag at Dhekiajuli police Station, Dayaloo Panika, Mongol Kurmi and Ramcharan Kurmi sacrificed their lives. Arjun Ghatwar was sent to jail for Six months because he led the Adivasis to oppose the British when Madan Mohon Malavya was not allowed to enter Assam.[34]

7. MANGRI MEM (MALOTI MEM) THE FIRST WOMAN MARTYR OF ASSAM
   

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During 1921 non-cooperation movement was declared by M. K. Gandhi the father of the Nation. All sections of people joined the movement. Mangri Mem or Maloti was a beautiful girl. She was married to an English man and hence she was known as Mem (Mem Saheb).Though she was wife of a saheb she never forget her community of tea garden. She joined the anti-Alcohol movement in the Tea Garden. She was killed during police firing at the agitation program on 2^nd April1921. She is the first women martyr from Assam[35].

Recently some writers have said that she was ‘alcohol addicted woman’ married to ‘three English men’ (“Homver” 10^th June07)[36], which are unbelievable and debatable issues. Facts and reality should be brought into light for such a freedom fighter who sacrificed her life for the freedom of the country. During those days English men have used labours as slave. Getting girls for their sexual satisfaction was not difficult,[37] then why three English men go to same woman?  Why would a congress volunteer go to an alcohol addicted woman who was excommunicated from the society? Some evidence show that congress workers had no interest in tea labourers matters.[38] Therefore the labours joined themselves in the freedom movement thus Mangri joined the movement.

It is possible that she was a respected and noble woman that is why she is called “Mem”, a sign of respect. We have come across a number of people who have married to “sahibs” but they enjoy same status like other members in labor society; they were not excommunicated from the society.

It is also possible that Mangri was a beautiful and noble girl. She might have had attractive personality that is why she was married to sahib and came to be called Maloti Mem. She had love for her people therefore; she did not accompany her husband and live among his people like many other Anglo-Indian families. She joined anti-Alcohol movement to save her community form the dire effects of alcohol. She sacrificed her life for the country and became first women martyr in Assam.

If today her character and morality is being questioned it is up to her community and countrymen for whom she shed her blood to stand for. She embraced death so that we may have life in free country. Therefore it is up to us how we visualize her either with the bad accounts of her character which may not be all true or with a noble character that inspires the community.

Presenting Mangri as characterless woman is an example of Mythological or liturgical discrimination.[39]

Labour martyr Banku Orang of Santak Tea estate was the first martyr from Adivasi community.

8. CONCLUSION
   

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 Today Adivasi society is caught up on the cross road. It is unable to decide which path to go. The path of non-violence, which first martyr Mangri Mem, showed is vanishing where they have traveled for last 200 years reaching no where .Exploitation and injustice have bonded the Adivasi society and are sucking blood like the octopus. Seeing the helpless situation a portion of desperate youth want to follow the Christoson Munda’s or Birsa munda’s violent movement to liberate the society from the custody of octopus and to get their constitutional and human rights.

Adivasis are traditionally peace loving and faithful. That is why they are considered as the first class labourers and for the same reason they are recruited in large number in the tea garden. However, every thing has a limit. The patience has also limit. Today the limit of patience gradually ending from the Adivasi society. However, the educated and intelligentsia of the Adivasi community believes in non violence and a silent but systematic revolution in attitude, social status, economic self confidence and political participation and dignified citizens of free India.

The term Adivasi means oldest inhabitant.¹This is not used for single name of the tribe but for the people who are characterized as oldest inhabitant. This is name given to the group of people who are the oldest inhabitant of the land. There are several groups of people in India due to certain characteristic are being classified as oldest inhabitant and they come under the umbrella of the term ‘Adivasi’. Similarly in Assam there are several tribes who meet the criteria come under the umbrella of Adivasi and they are called ‘Adivasis’.

These tribes have different historical background, Culture, Language and Tradition of their own. They have different setup of knowledge. Through their narratives this type of knowledge are traceable. Each of them can be studied in a particular little narrative. In broader concept of meta-narrative these little narratives has been super excluded by the mainstream knowledge, whereas in order to understand the whole as meta-narrative one cannot exclude the part. This tribe’s knowledge is a part of the whole and it is important to re-evaluate the knowledge of these tribes who seems to be more close to nature.

These tribes in Assam mostly reside in the forest areas. This is one of the oldest characteristics of these people except for the tea garden employee who are being bound by the government to let the generations work in tea garden. Even then they continue their living in their customs, culture and tradition. This has safe-guard their identity. This identity draws attention of the scholars to analyze their living condition, their belief, knowledge etc.

Adivasi find their meaningful living only with the nature. They have a vast knowledge of natural herbs than the modern technology. They have master the nature so much that they can predict most of the probable events of nature. They pull the string of ancestor’s knowledge in oral form from one generation to next which keeps their identity alive. They are highly found to be respectful to their ancestors and this attitude gives way to their spirituality and prepares their life to connect them to ultimate reality.

History of Adivasi

According to Parimal Chandra Mitra, India was a no man’s land before the Pre-Historic Stone Age. Since then, people migrated to India from different groups and in different period. The different groups of people who migrated to India are as follows:²

The first group of people who entered India in the Pre-Historic Stone Age from Africa via Arabia are known as Negrait or Negribotu. The second group which entered India are spread in middle India and beyond India like Melanesia, Polynesia etc., from West-Asia and known as Proto Austroloid people i.e. Kol people like Munda, Santal, Gond etc in India. The third group of people known as Mediterranean race from Greece, Aegean Island, Miser, Palestain, Syria, Asia Minor etc. The fourth group of people is known as Western-Brachyeepals entered India in batches from Mesopotamia and Asia Minor. The next group known as Nordic people entered India via Iran and Afghanistan form the Mediterranean area. The last Group of people known as the Mongoloid, entered India from the East and North of India, Crossing the Himalaya range.

Among these six groups the second group of people entered India are Proto Austroloid people i.e. Kol people like Santal, Munda, Gond etc. They spread in the states like: Jharkhand, West Bengal, Bihar, Odissha, Assam, Tripura, etc. These tribes are not the last to enter India, but according to the historical findings of the scholar Parimal Chandra Mitra they are one the oldest inhabitant of India. These tribes Identity springs from above historical background.

According to some scholars in the history of northeast India the first settler of Assam were the Khasis and Synteng.³ In the article “The Races of North east India”⁴ Stephen Fuchs says that linguistically these tribes belong to the Austo-Asiatic or Mon-Khamer. Through their language they formed a link between the Munda tribe of further west in central India as well many other tribes in Burma and Indo-China border. They resemble them culturally also; they erect Stone monuments in the name of their dead ancestors like the Mundas and Hos of Chotanagpur. Historians say that once upon a time Kol-mundas and Khasis were living together in the north east, and Khasis adopted the language of kol-mundas.⁵

The earliest ruler according to legend was Mahiranga Munda. The legend also tells us about Marang Buru⁶  Kamrupa temple and Kamrupa devi has relationship with the magic prayer of Santhal were the recitation of Kamrup Guru was chanted again and again.

During the colonial period Adivasis were brought as slaves to the tea plantation of Assam. First batch of Adivasis came to Assam in 1941. But they all died due to famine and diseases. In 1858-59 about 400 labours were brought to Assam. This increased to 84,915 on May 1863. Thus lakhs of people were brought to Assam. This number increased as the areas of tea plantation increased. During this time Large number of Adivasis died due to diseases.⁷ Adivasis were brought from Chotanagpur and other places through the legal provisions for Workman’s Breach of Contract Act XII of 1859 and its amended act of 1865, where workers could be punished for striking work and where the minimum wage was also stipulated for the workers. There was two system of recruitment- the first was called Arkatti system, the other Sardari system .⁸ In Sardari system, the labourers who already requited go to different area and brought labourers. In the year 1842 Assam Tea Company opened a steam boat Service between Guwahati to Calcutta .The labours were brought by steamer. In 1889 railway was introduced and labourers were brought by train.  

India got freedom on 15^th of August 1947 but the Adivasi community was not free from the slavery of colonial planters. Still the gardens were under colonial planter. The Indian Government never paid attention and similarly the Assam Government. Adivasis organized themselves under the leadership of their own community and continued the struggle for their right as Indian citizen.⁹

The above historical findings show that they are one of the oldest inhabitants of India. The connection and Relation of Adivasis of Assam and northeast can be traced out from the immemorial dates such as Stone Age.¹⁰ Mr.Wilfred Topno put a note that these Adivasis migrated to Assam not for their personal gain or to exploit resources of Assam for their gain (like other emigrants) but they were forced to come for building the tea industry and other infrastructure which gave Assam a strong economical base.¹¹

Common Characteristics

These tribes share common characteristics in their living. They are usually found in bulk near the forest area. They are content with the nature. Their food habits are highly dependable in forest. They have similar kind of administrative setups; they follow nature base religious practices. Their knowledge is highly based on probability. One most important common characteristic is, they believe in the spirit. They acknowledge that the spirit is present in nature and the universe is controlled by spirit.

Adivasi Religion

Adivasi religion should not be mistaken as one religious belief. Since there are several tribes, each tribe are grounded in its own religious belief. They have similar religious concept but not altogether same. Hence this difference helps them retaining their identity. This can be discussed below:

Santal Religious Concept- Spirit is the base of their religion. It is a metaphysical entity and it is called Bonga. Santals believe that they are surrounded by the invisible supernatural power. The ancient Santals gave name to these invisible mysterious powers as- Bonga.  They believe in Absolute Being  called Thakur Jiu and Thakur Jiu along with his subordinate beings created human being and the world. These three kinds of being can be called as the supernatural eternal Being.  The Fourth kinds are the spirit of dead person in the village: Moreko Turuiko Bonga, Pargana Bonga, Manjhi haram Bonga and Abeg Bonga. They are the mortal being turn into the spiritual being when they are dead. Santals belief in these supernatural beings and their entering into relation with them constitute their religion.

In their leading of life they acknowledge their ancestors for they have passed them knowledge of meaningful living with the nature. The spirit of the ancestors is believed to be surrounding their lives. This concept of ancestor’s presence in their living trims their life in a disciplined manner.

Oraon Religious concepts- This tribe believe in the souls or spirit in and around various natural objects, in dead ancestors and animals, and in and around and associated with the daily used articles in the households essentially in the life process.¹² Oraon believe in supreme beings like: Biri Belas/Bir Nad – spirit of Sun, Cando Nad– spirit of moon, Dharti Burhi– spirit of fertility and production, Tusa– spirit of spring. Barand Nad– spirit of hill. Chigri Nad – spirit of bamboo, Chandi Nad – spirit of wealth. Gaesali Nad– spirit of cowshed and above all the Dherme is the spirit of all spirits

Munda Religious Concepts- Mundas believe in the Supreme Being known as the Singbonga, which means the Sun God. According to the Mundas, he saves them from the external enemies and troubles of life. They say Singbonga punishes them if they break the law of marrying in their ones tribe. Mundas are of the belief that Singbonga is not the jealous God and gives his people the right to worship any celestial being. In Sarna the Mundas worship the nature. The Sarna people do not have any written code of moral laws. The ideas of what is right and wrong are the adopted from their traditions and cultures. The Munda believe in numerous Gods and Deities. Their supreme benevolent God is called Singbonga. Next in importance are the presiding Deities of the village namely Hatu Bongako such as Desauli, Jaher Buri, Chandi Bonga etc. These Deities are of significance during agricultural and hunting operations. The Pahan, the village priest at Sarna, the sacred grove of the village, worships them. Then come the ancestral spirits, the Ora Bongako. Their blessings are invoked on every social and religious ceremony like the Hatu Bongako, which calamities are sure to overpower them. Apart from these, they appease and propitiate a large number of malevolent spirits and ghosts on different occasions. They came up with the concepts of two types of spirit- benevolent and malevolent. ¹³ The Mundas call the benevolent Bongas as ‘Maneta Bonga’ and malevolent Bongas as Banita Bongas.¹⁴

The above mentions are the three major tribal religions under the Adivasi Umbrella- the groups of tribe in Assam. It can be assumed from here, their similarities of beliefs. Their religious concept has no much difference in kinds but in degrees. It may vary in number of supernatural deities they acknowledge in their religion and the way of acknowledge the spirits in hierarchy. But over all these tribes are nature worshipers. Hence, they are eco-friendly people. The ultimate reality according to them is Spirit which they observe through nature.

Spirit and Nature

From these two major concepts of tribal life two worlds can be assumed- Spirit in metaphysical world which is beyond physics and physical world. Now the question arise how did they came to know the spirit if the spirits are metaphysical entities? They assume the metaphysical entity through physics i.e. nature. Nature is a composition of matter and can be viewed as object or body. One cannot directly view the spirit but through the body (any kind of body made up of matter).

These tribes were the wanderers in the ancient days; they wander from one place to another in search of food. They came across several surprising activities of nature. This was fearful for them. It was beyond their thinking. They could not observe the cause of the activities but only could observe the effect of it; for example: rubbing of two stones produces fire, only the effect ‘fire’ could be seen and not the cause. A stone in itself cannot be the cause but the energy accumulated in the stone cause a fire and this energy is invisible to human senses. This example can be analysed as- when one switches on the fan in the room one can feel and see the effect of the electrical energy but the energy is invisible. And this invisible power of nature is worshipped by these tribes. They are not blind to worship the nature. The nature has amazed them in different form and it was uncontrolled by human senses and they thought it was worthy of worship. Hence, their religion does not sounds meaningless but one of the basic way of understanding the ultimate reality. Reality for these tribes is unseen hence they don’t reduce it into any man made images. They acknowledge and worship the reality in natural body.  Thus they are non-idol worshipers. They have no temple, no images to stoop to.¹⁵

 Difference between world religions and tribal religion

 Tribal religion is the most down to earth religion. Tribal people do not build temples. They worship their deities in open air. But the major world religion mostly prefers temple as worship place. There is no official founder of tribal religion. But almost all the world religion sprouts out from official founder. Their religious knowledge has been orally transmitted from generation to generation. On the other hand, in case of world religion, knowledge is passed through the holy book or scripture. Tribal’s belief in ancestors, of surrounding their life, reminds them to retain their religion in strong hold as the ancestor’s keeps eye on them. In other word their religion helps them to lead meaningful life.

One important aspect of tribal religion is they acknowledge the interdependency of nature i.e. of the plant and animal (including higher animal as: man). And they use the nature for their basic needs and not for the destruction of nature. Plant and animals must coexist to survive. They depend upon each other because each provides something the other needs. Trees provide shade, a place to live, food for nourishment. Animals spread the seeds of plants and help with pollination. First, plants are food for herbivores, which are food for the carnivores. Without plants, the carnivores have no food source. Animals breathe in oxygen, and breathe out carbon dioxide. Plants on the other hand, breathe in carbon dioxide, and breathe out oxygen. Without plants, we have no oxygen, and suffocate, and without animals, plants have no CO2, and die. Hence, the tribal religion is helping them to respect the interdependency of nature and realise the ultimate reality through the nature.

Right from the birth of the tribal child all the rituals is to let the child grow in respect of the ancestors and the nature. In all their festivals they worship their deities for the natural balance for their vegetation and their good relation with the deities. In other word tribal religion is all round development of individual’s knowledge of the human being, nature and the animals. This keeps the universe in equilibrium state.

But some of the major world religions are more concerned about the human life then the nature. It is highly influenced by modern science and not by nature which perhaps aims to calm only the human system of life but as discussed above human life alone cannot reach the goal of happiness (Ultimate reality or bliss) unless it acknowledges the interdependency concept. This interdependency concept lies at the base of tribal religion. Thus they follow eco-friendly religion.

 Conclusion

India is a country with many Adivaisis. Adivasi does not mean one tribe but comprises of several tribes. These tribes have certain similarities but at the same time not altogether same. They differ in their languages they speak, culture, tradition etc. From the above historical discussion, as per Parimal Chandra Mitra, Adivasis were among the first settlers and since then resided in India and according to Mr Wilfred Topno he logically explains that the Adivasis were in Assam before the British brought them from other parts of India to Assam. British brought not one group of people but many groups who were found strong enough to work. They were being used by the British and now by the Assam government and companies for tea industries. But change in the name of the Adivasi tribe into Tea & Ex-Tea Garden tribe does not logically flow from the mass groups to particular, where each and every tribes under the umbrella of Adivasi has unique characteristics  of its own.

Eradicating the identity of these tribes by whitewashing the name does not succeed in erasing the unique philosophical background of religion and culture of each tribe under the umbrella of ‘Adivasi’ living in Assam. Each and every tribe under Adivasi contribute to eco-friendly philosophical knowledge. It is important to acknowledge the nature based religion, culture and tradition of these tribes for the betterment of the living of human being in this world then to ignore their existence for other selfish motive. And re-evaluation of their religious knowledge in the light of Meta-Narratives each and every group under the umbrella of Adivasi are the part of knowledge. It is highly important to dig out this kind of nature based philosophical knowledge of the little narratives of each tribe as a part in order to contribute knowledge in today’s highly alarming natural imbalanced destruction of the world with modern science.

In Assam, there are almost 885 tea estates and residing in Villages around 70 Lakhs of tea workers, which are not only important parts of Assamese society but also a formation of Assamese culture and socio-economic development of Assam. Before illustrating the social and political tribulations of the tea garden worker it is important to talk about their history and which will also make it clear for further understanding the way of life of the community. With the help of this article, it has been tried to inaugurate the various strange historical facts of the labour community. The tea garden people are known as Adivasi in their native land and some of the people insist that they belong to the Aryans. As the historians call them Adivasi so here, we also will call them Adivasi.

The term Adivasi can be defined as ‘Adi’ means the ‘foremost’ and ‘basi’ means ‘inhabitant’ which means the first inhabitants of the country are called Adivasi. According to Assamese literature ‘Hemkhu’ Adivasi word means first inhabitant and in every place comes first. According to ‘Aboriginal’ Indian Confederation of Indigenous and Tribal Population (ICITP) means the first inhabitant and the people who are formed from the ancient community.  The term ‘Adivasi’ means Adi-Aborigine, Vasi- Inhabitant. These groups of people are presumed to from the oldest ethnological sector of the population. The Historian M. Banerjee says that the citizens of Chotanagpur are Adivasi.

“Their taboos about food and intermarriage have hitherto presented them from being coalesced [coalesced] into one otherwise they may be said to be harmoniously amalgamated as one nation, under the generic name of ‘Kol’ better the aborigines or under the present nomenclature  the Adivasis of Chota Nagpur.”[i] (Mangobinda Banerjee, A Historical Outline of Pre-British Chotanagpur [from Earliest Times to 1765], Education Publication, Ranchi, 1993.p.72)

In the graduation syllabus of Indian History of Dibrugarh University Profullo Boruah had introduce Adivasi community.

Adivasi Community:

People of this community used to be short, black in colour and with flat nose. They were interested to live in hill and forest area. They do not have their literature and their language was totally different from the language of AJOs and DRAVIDs.  Kool, Bil and Munda people belongs to Adivasi community. Therefore Adivasis are the Kool, Bil, Munda, Sautal, Hue, Juang, Orang, Saura, Kharia, Ghor, Sobor, Bhumij. In Assam people living in the tea garden introduce themselves as Adivasi. But people named them as tea maker, kuli, tea tribe, Green Assamese.  If the people accept themselves with the above names then also they are Adivasi.

First inhabitants of India:

According to Col.Delton Adi and Risley Adivasi came from Cambodia and Vietnam, they cross Brahma and Assam then they reached to Chotanagpur.  For a proof there is similarity in the language and culture of Khasi of Meghalaya.

For an example we can take the below Santali Song.

Heheri Pipirire Bon Jonmolen
Haratare Bon Haralen
Kios Kamonare Bon Khojlen
Sason bedare Bon Jatlena

At first human travelled from Heheri to Kaman then they moved to Sasan Beda and then to Champa. According to Tuila Hasda, the name of Bharat came from the Santali word ‘Bharhasa.’ The word ‘Bhar’ means Blessing or virtue and Hasa means Land, in one word Bharat means ‘Land of Blessing.’ According to Karam Binoti, the first human in earth were Pilsu Bura and Pilsu Buri and they had five sons and five daughter. These people were known as Modeku-Turueku. Pilsu Bura and Pilsu Buri along with their son and daughter came to India through Singa hill Gate and Bohi hill Gate. Since 6000BC from Kandahar and Indus to Ganga Yamuna bank Modeku and Turueku people were living. During that period (2000BC) the the Hidhu Civilization formed. They were the first one in the world who reached the highest level in tradition and culture. In 2000 BC this tradition resulted into a fire fall due to massive lightening.

In Santali ‘Baha’ song, there is mentioned that-

‘More Sanyo more Siyanda sengel dak dai,
Jari leda hu, manav jari ledai,
Takarepe tahe kaha-hu manav-
Menak menak dhiri kapot,
Menak menak dhiri dandur,
Onde gele tahekana hu manuwa,
Onde gele horolena.

Therefore, in result of the fire fall, though the Adibasi tradition got destroyed yet some survived. While the Aryans came and spread their values, in result of which  Adibasis  failed to make it alive again. Again the Mundas believe that ‘in the time of creation of Babil, after the division of language, human scattered to different directions according to their language. Even the Mundas came across Babul(Mund means intoxicated) Kabul(sober) Mohenjo-Daro(Mayam-j-daru means tree of blood), Harappa(Har-Rappa, means burning the human) etc and enterd into India.

In the modern period, the earliest inhabitants of India depend on the data found during the period of mahenzodaro and Haraapa.  In the Archaeological Excavation work of Mohenjo-Daro, the skeletons which were found matched with that of the Pre-Dravidian Mundas of Chotanagpur.

“The earliest inhabitants of India are now to be judged with the ethnic type of people unearthed at Mohenjo-Daro and Harappa which “represent some culture yet unknown to us of Dravidian or Proto-Austroloid  origin.”

The human remains at Mohenjo-Daro show a close affinity with the Pre-Dravidian Munda of Chotanagpur. (Benerjee : 1975:73)

In the year of 1992 (September), in the book named ‘Pratyogita Darpan’, the head news ‘Hindu Ghati Sabhyata Ka Lipi Padhne Ka Dava’ had put into light that ‘the scripture used by the Adibasis for naming Gods & Goddesses match with that of the Hindu Culture. It is further mentioned the news that the Adibasis came across the areas of Harappa & Mohenjo-Daro  and settled in Chotanagpur.

According to Sir Kamleshwar the Adibasis of India were called Dravidian & Kolerain.

(Benerjee: 1975:65) Sir George Campbell, in his Indian Anthropology divides the ABORIGINAL races in two classes the DRAVIDIAN aborigines and the KOLERIAN or Northern aborigines[ii].

According to Professor Dr. Bhuwan Mohan Das, “the Negroes can’t be the ancient people of India. The Australian was the ancient people of India. In different parts of India since the pre-historic period, the end skeleton was discovered. This proves that the ancient Adibasis were Australian. “

In the present period almost all Anthropologists believe that the ancient people of India are Australian.

The Australians are divided into various classes below –

In the books of Assamese scripture, it is mentioned in Page 15, that the Mid-indians, Kola Munda, Adibasis of Nicobar Island and the Khasis of Meghalaya speak the Austro-Asiatic language.

These facts clearly show that the Adibasi people are the first inhabitants of India and the land son.

Adivasis The first inhabitants of Assam:

According to the scholars the khasis and Syntengs were the first inhabitants of Assam. In the graduation syllabus of Dibrugarh University, in ‘the history of Assam’ Dr. Lakhi Devi mentioned that the most ancient people of Assam were the Khasi and Synteng. They belonged to Austric tribe.. The language of the Munda community of Chotanagpur in India, is similar to that of the Khasi and Synteng. According to Sir Edward Gait, other than similarities in language, the rituals are found to be similar.

(A History of Assam: 24) ‘A peculiar feature of this country is furnished by the curious Monoliths which the Khasis and Syntengs use to erect in memory of their dead. Similar Monoliths are found amongst Hos-Mundas in Chotanagpur who speak dialects belonging to the same family of language.’[iii]

In his book named ‘History and Culture of Khasi people’ Hamlet Brach has uplifted the fact that about similarities in Hos, Munda and Khasi people in (page no 23-28). Dr. Dolteng thought that the Khasi and Adibasi Hos and Munda people belonged to the same tribe.

The above similarity in death uniform considering with regard to the view based on linguistic offerings that the Khasis and Hos-Mundas were originally descended from common-stock[iv] (Hamlet Brach: 28).

Dr. Grension, an eminent linguist, proclaimed that Mundas came through North East.

Dr. Grension, an eminent linguist, in a paper read before the society of Art in March, 1906 to say whether the Mundas or Dravidian or both were aboriginal of India

As for the Mundas, if they were immigrant they must certainly have entered India proper form the North East. (Benerjee: 63)

Similarly many scholars said that the Kolerian Mundas came to India from the North. In the Adibasi rituals and folk-songs, many figures of Assam can be found. According to Toila Hasda, the word ‘Kamrup’ took origin form ‘Kamrup Guru’. The name of the Kamrup Guru can be heard in the Santali Mantra verse, Jharni song etc. No worship song, mantra verse is complete until the pronunciation of the name of Kamrup Guru. In Kamrup city, Kamrup Guru firstly worships the Kamakhya Devi and disseminates the beliefs on matrimonial society. Historically these Gurus are the first who starts the worship on Siva in Kamrup.

 In the Santali song it is –

“Salai Sehu kamrup guru
Jhomor rekelai
Hari hari champa
Baha ranji lai.”[v]

Champa nadi, dibrugarh etc are Austric language. Dibrugarh means ‘Dav-lak-garh’ which means Bath room. The historical Kundil Nagrah was there.  Although there is not written historical evidence, according to the belief of the Adibasis, in North Bihar the king of Videha named Raja Janak was a Munda. During ploughing, the baby girl was found therefore he named him ‘Sita’ (Si-tan in Munda means during plough). The famous king of Jyotishpur, Narkasur was the son of Janak. Therefore once upon a time the Mundas were ruling over the Assam.

The word ‘Khasi’ or ‘Ka-si’ means no ploughing. The Austric Mundas did ploughing but the khasi people did no ploughing that’s why they were called ‘ka-si’ or ‘khasi’. The name of the Mairang hill is originated from ‘Marang Buru’. In Marang Buru, lived the ‘Marang Bonga’ (Marang Monster) and only the red colour hens were sacrificed there.

It can be said that the name of the river Dikhou, Dibang, Dikrung etc were named after the word ‘Da’ (Water). Through these facts we can guess that once the Adibasis were in Assam and the north-east in India.

Explaining the first human settlement in Ass Dr. Lila Gogoi explained that it was found some areas of in the hilly area during the protno prosto to Modern age, evidence with some stone made equipments.  But due to lack of the prostoribhut skeleton or jibasmar, the origin of human cannot be yet acknowledged. It can be forecasted that they were the forefathers of either Austric or Nissad people. Generally, it is known that the complexion of their body was dark, bones were uthonga, flat nose, reddish eyes, golden-brown hairs. The antique people of such kind could not be found now days. More or less these symptoms can be found in the Santali people of Kokrajhar area. Similarly some of the characters found with the communities engage in the Tea Garden area from last 100 years. Same characteristics with the   kol, Bhil, Munda, Shabar etc[vi] (Prantik: 16-31 ……… 91)

The Khasis in actual belong to Mongolia tribe but their language is Kolerian or Australian. The Kol-Mundas lived in Assam before the Khasis came to Assam. The khasis learned the Ausstralian language form them. According to the book (Asomiya Jatir Etebriti) published by the Assam Sahitya Sabha-

“The Australians lived in Assam before the Khasis came into Assam. Then the khasis came and acknowledged the language”

Recent study specially “50 Years After Daojali-Hading”(by Jamir Hazarika (Author), Manjil Hazarika (Author)

. Dr. Bani Kanta Kakati in his book “Mother Goddess Kamakya”  pointed that ancient name of Assam Pragjotishpur[i] is derived from Santali and Mundari Language. Only a Strong community can give the name of any place. The Kings of Pragjotishpur were Asuras. Only the Adivasis uses Asur Surname which is still prevails in the Adivasi community. Modern Assamese Intellectual Dr. Devabrata Sarma the Principal of jorhat College mention in a interview that  Mundas came to Assam in Ancient period in Assam many thousand  years before and not just200 hundred years with the beginning of Tea industry. Col. Dalton,believed that Adivasis Came India from North East.[ii]

[i]Dr.BaniKantaKakati (1998) Mother Goddess Kamaky P20ff

[ii] A  Historical Outline of Pre-British Chotanagpur [from Earliest Times to 1765], by-Mangobinda Banerjee,

Therefore the Adibasis are not only the inhabitants of India but of Assam too. But the Adibasis are the earliest inhabitants of Assam, the historical scholars do not want to converse according to this point of view and because of the influence such kind of study, the Adibasis are taken to be called , tea tribes, and outsiders, not of Assam and are treated the same. And because of this thinking of people there is seen barriers in result of which the people of the Adibasi community face problems in social, economic, and political upliftment.

These pre-historic Adibasis first travelled to west direction. Because of the extension of Mongolian, they(majority) went away from Assam. On the other hand, in the war of Hari-Har , the Ban king, Narkasur , Ravan etc. got defeated, in result of which the commencement of the Aryan culture took place. With the commencement of the Aryan ethnicity, the Austric people were bound to give up the ancient religion named “Charna”. The Austric men cut their hairs to bald and burned their hands with fire to make round spots. The Austric women were tattooed with needle on their forehead, chest, and hands. In a sense they were also treated as slaves and were bought & sold. According to the delegation of work, the Adibasis were divided into various social groups. The Kamar, Kumar, Tanti, Telis, Mayra, Sonar, Rajawar, Chundi etc. gave up their Austric individuality and turned to Aryans. But the standing Austric could not be turned to Aryans. Instead of accepting slavery they settled down in ‘Jharkhand’. Including Singhbhum, Manbhum, and Beerbhum a vast state ‘Jharkhand’ was influential under India. Due to dense forest the Aryans were not able to discover the veiled resources.

In the Aryan ethnicity, in the literary ved, Ramayana etc the identity of the Adibasis was covered by naming them as Asur, Ape or Bear. But in reality, this Asur, Ape and Bear like imaginary people in no way existed in India.

In (the Munda and their country: 43ff) Mr.S.C.Roy, by means of the various verses of Ved, Puran etc fortified the fact that the Mundas were called to be Asur .[vii]

Alike the past incident of Aryan ethnicity, today the Adibasi is to face the Jatiyabad. Hiding the actual identity of the Adibasis they were named as tea tribe, tea makers, tea worker, new assemese etc. Rests of the Adibasi people were correlated to an unannounced war and were to be murdered and finished. These self-centered people know that if somehow the Adibasis obtain the light of knowledge and get geared up, then they would demand for their rights and the exploiters would not be able to exploit the Adibasis anymore. Therefore, in the mean time the Adibasi people are to be geared up and be ready for the war against all kinds of Exploitations.

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