Chapter 4 Tribals, Dikus and the Vision of a Golden Age Class 8 – History Textbook Question Answers
Fill in the Blanks
1. Fill in the blanks:
(a) The British described the tribal people as savage and wild.
- Context: British officials often viewed tribal groups as uncivilised compared to settled cultivators, believing they needed to be settled and civilised.
(b) The method of sowing seeds in jhum cultivation is known as broadcasting.
- Context: In jhum cultivation, seeds are scattered on the field instead of being ploughed and sown, which is referred to as broadcasting.
(c) The tribal chiefs got land titles in central India under the British land settlements.
- Context: Under British rule, tribal chiefs retained titles over lands but were integrated into the colonial administration, losing much of their traditional authority.
(d) Tribals went to work in the tea plantations of Assam and the coal mines in Bihar.
- Context: Many tribes were recruited for labour in these regions, where they faced harsh conditions and exploitation.
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True or False Statements
2. State whether true or false:
(a) Jhum cultivators plough the land and sow seeds. False
- Context: Jhum cultivators do not plough the land but use a method of broadcasting the seeds after clearing the land.
(b) Cocoons were bought from the Santhals and sold by the traders at five times the purchase price. True
- Context: Traders exploited Santhal silk growers by purchasing cocoons at low prices and selling them at significantly higher prices, making large profits.
(c) Birsa urged his followers to purify themselves, give up drinking liquor and stop believing in witchcraft and sorcery. True
- Context: Birsa Munda’s movement included calls for social reform within the tribal community, including giving up alcohol and stopping practices like witchcraft.
(d) The British wanted to preserve the tribal way of life. False
- Context: The British aimed to civilise and settle tribal groups, altering their traditional ways of life and integrating them into the colonial economic system.
Also Check – Tribals, Dikus and the Vision of a Golden Age – Notes
3. What problems did shifting cultivators face under British rule?
Shifting Cultivators’ Challenges under British Rule:
- Introduction of Land Settlements: The British implemented land settlements which redefined land ownership, pushing shifting cultivators (jhum cultivators) to adopt fixed, settled forms of agriculture which contradicted their traditional practices.
- Environmental Unsuitability for Plough Cultivation: Many shifting cultivators faced difficulties with plough cultivation as it was unsuitable in regions with scarce water and dry soil. This led to poor agricultural yields.
- Loss of Mobility: The British policies constrained the traditional nomadic lifestyle of shifting cultivators by restricting their movement, which was essential for their method of farming.
- Forced Labour: With restrictions in forest areas, many jhum cultivators were coerced into labour for the Forest Department under conditions that demanded they cultivate small patches of forest land and provide labour.
- Cultural Disruption: The enforcement of new laws and the restructuring of land rights disrupted the cultural and social structures of tribal communities dependent on shifting cultivation.
4. How did the powers of tribal chiefs change under colonial rule?
Changes in the Authority of Tribal Chiefs under British Rule:
- Loss of Administrative Powers: Previously, tribal chiefs enjoyed considerable autonomy, managing local affairs, including land and forest management. Under British rule, they retained their titles but lost significant administrative powers to British officials.
- Reduction in Judicial and Police Powers: Tribal chiefs who once had their own enforcement mechanisms had to cede these roles to British-established law and order systems, eroding their influence over their communities.
- Financial Subjugation: Chiefs were compelled to collect tributes for the British, transforming their role from leaders of their communities to enforcers of colonial taxation and control.
- Diminished Respect and Authority: As the British undermined the chiefs’ roles and integrated them into the colonial administrative system, their traditional authority and respect among their tribes diminished.
- Transformation into Landlords: While they could still own land, the nature of their ownership shifted under British land policies, often turning them into landlords over tenants, changing their traditional roles within tribal societies.
5. What accounts for the anger of the tribals against the dikus?
Reasons for Tribal Anger Against Dikus:
- Economic Exploitation: Dikus, often traders and moneylenders, exploited tribal communities by offering loans at high interest rates and buying tribal goods at low prices only to sell them at significantly higher rates. This exploitation led to widespread resentment and financial hardship among tribals.
- Land Encroachment: Many dikus were non-tribal outsiders who encroached on tribal lands, either through deceit or by taking advantage of the tribals’ unfamiliarity with formal legal systems. This resulted in the loss of traditional lands vital for the tribals’ subsistence and cultural practices.
- Cultural Disruption: Dikus often disregarded tribal customs and imposed their own values and systems, which clashed with the indigenous ways of life, causing further resentment and cultural erosion.
- Political Manipulation: Dikus sometimes manipulated tribal leaders or coerced them into unfavourable agreements, undermining tribal autonomy and governance.
- Resource Exploitation: The intrusion of dikus into tribal areas often led to the overexploitation of natural resources crucial to the tribal way of life, such as forests and water sources, disrupting the ecological balance and the tribals’ sustenance strategies.
6. What was Birsa’s vision of a golden age? Why do you think such a vision appealed to the people of the region?
Birsa’s Vision of a Golden Age:
- Restoration of Tribal Autonomy: Birsa Munda envisioned a golden age where the Mundas and other tribes could regain their ancestral rights and live free from the oppression of dikus and colonial rulers. This vision included the restoration of lands that tribes had traditionally owned and managed.
- Social Reforms: Birsa advocated for social reforms within the tribal communities, such as the abandonment of alcohol, the cessation of belief in witchcraft, and the adoption of cleanliness and moral uprightness.
- Agricultural Prosperity: His vision also included a return to prosperous and sustainable agriculture, where tribes could cultivate their lands without interference, use natural resources wisely, and live in harmony with the environment.
- Cultural Revival: Birsa’s ideal era also emphasised the revival of tribal customs, rituals, and governance structures that had been suppressed or altered by external influences.
Appeal of Birsa’s Vision to the People:
- Cultural Resonance: The vision resonated deeply with the tribal people as it promised the revival of their traditional way of life, which was culturally and spiritually significant to them.
- Economic Security: By advocating for the restoration of land and resources, Birsa’s vision directly addressed the economic insecurities faced by the tribes due to land dispossession and exploitation by dikus.
- Social Cohesion: Birsa’s call for social reforms aimed at strengthening tribal society from within, promoting unity and collective welfare, which was appealing in the face of external threats.
- Resistance to Oppression: The vision offered a framework for resisting colonial and diku oppression, embodying a hope for self-governance and autonomy, which was a powerful motivator for a colonised and marginalised people.
7. Find out from your parents, friends, or teachers the names of some heroes of other tribal revolts in the twentieth century. Write their story in your own words.
Answer:
Alluri Sitarama Raju:
- Background: Alluri Sitarama Raju was a key figure in the Rampa Rebellion of 1922-1924, leading the tribal communities in the Eastern Ghats against British rule.
- Revolt Details: He spearheaded the revolt against the British Forest Act, which restricted tribal access to their forests. Raju’s leadership in guerrilla warfare made him a formidable opponent to the British forces.
- Significance: His actions were rooted in defending tribal rights to their land and resources. Despite his eventual capture and execution in 1924, Raju became a symbol of resistance and bravery.
- Legacy: Alluri Sitarama Raju is celebrated as a hero who fought for the autonomy and dignity of India’s tribal people, leaving a lasting legacy of resistance against oppression.
Jaipal Singh Munda:
- Background: Jaipal Singh Munda, a member of the Munda tribe, was an influential leader, intellectual, and sportsman from Jharkhand.
- Contribution: He played a crucial role in advocating for tribal rights during the drafting of the Indian Constitution, emphasising the need for special provisions to protect tribal communities.
- Significance: Jaipal Singh’s advocacy ensured that tribal rights were recognized and safeguarded in the Constitution, securing protections for their land, culture, and autonomy.
- Legacy: His legacy is evident in the continued legal protections and recognition of tribal identities in India, a testament to his contributions in the Constituent Assembly.
8. Choose any tribal group living in India today. Find out about their customs and way of life, and how their lives have changed in the last 50 years.
Answer:
The Gonds of Central India:
Customs and Way of Life:
- Traditional Practices: The Gonds are known for their rich cultural heritage, which includes elaborate rituals, vibrant dances, and unique art forms, particularly Gond paintings.
- Social Structure: They follow a clan-based system, with each clan responsible for specific cultural and ceremonial roles within the community.
- Livelihood: Traditionally, the Gonds practised shifting cultivation, hunting, and gathering. Their lifestyle was closely tied to the forests, which held spiritual significance.
Changes in the Last 50 Years:
- Economic Shifts: Over the past 50 years, many Gonds have transitioned from traditional shifting cultivation to settled agriculture. Some have also moved into urban areas for work, taking on labour in cities and towns.
- Education and Modernization: Access to education has increased among the Gonds, leading to greater awareness of their rights and opportunities. Younger generations are now pursuing higher education and entering diverse professions.
- Cultural Preservation: Despite modernization, the Gonds continue to uphold their cultural practices, although there has been a decline in some traditional crafts. Efforts are being made to preserve their language, arts, and rituals.
Land Rights and Development: Land rights have been a significant issue for the Gonds, particularly with the encroachment of mining and industrial projects. The struggle to protect their ancestral lands continues to be a central aspect of their community life.
