CBSE Class 8 History Notes Chapter 4 – Tribals, Dikus and the Vision of a Golden Age

In this chapter, students will explore various inquiries concerning Tribals, Dikus, and related topics. Some of the key questions include Birsa’s objectives in addressing specific problems, the identity and impact of outsiders termed as Dikus, and how they subjugated the local populace.

Additionally, the chapter delves into the experiences of tribal communities under British rule, highlighting the changes in their lives. Our provided CBSE Class 8 History notes for Chapter 4 – Tribals, Dikus, and the Vision of a Golden Age are crafted in straightforward language to facilitate comprehension. Engaging with these materials will effectively streamline students’ learning process, providing a thorough understanding of crucial subject matter.

The traditions and practices observed by the majority of tribal communities greatly contrasted with those prescribed by Brahmanical norms. Unlike caste-based societies, these communities did not adhere to caste divisions; instead, they identified themselves based on shared kinship ties within their tribes. However, despite this sense of kinship, social and economic disparities existed within tribal groups.

By the nineteenth century, tribal communities in India engaged in diverse activities.

Certain tribal groups practiced Jhum cultivation, also known as shifting cultivation. This method involved cultivating small plots of land, where the tree canopy was cleared to allow sunlight to reach the ground, and vegetation was burned to prepare it for cultivation.

Once the crop was harvested, they moved to another field. Shifting cultivators predominantly resided in hilly and forested regions of North-East and central India. These tribes roamed freely within the forests, hence adopting shifting cultivation practices.

In various regions, tribal communities sustained themselves through hunting animals and gathering forest resources. For instance, the Khonds relied on collective hunting practices, distributing the meat among themselves.

They supplemented their diet with fruits, roots, and oils extracted from sal and Mahua seeds for cooking. Additionally, they utilized shrubs and herbs from the forests for medicinal purposes.

These forest-dwelling communities engaged in barter systems, exchanging their forest produce for necessary items. However, when forest resources diminished, tribal people had to seek employment as laborers outside their communities.

Due to their reliance on traders and moneylenders for financial transactions, often to acquire goods not locally produced, they fell into indebtedness due to exorbitant interest rates.

Animal husbandry was a prevalent occupation among many tribal groups, who herded and reared cattle or sheep, migrating with their herds based on seasonal changes.

Even before the nineteenth century, some tribal communities began transitioning to settled cultivation. In the Chottanagpur region, for example, Mundas owned land collectively as a clan.

All clan members traced their lineage back to the original settlers who cleared the land. British authorities viewed these settled tribal groups as more civilized compared to hunter-gatherers or shifting cultivators.

Under British colonial rule, significant changes occurred in the lives of tribal communities.

Before the British era, tribal chiefs held considerable influence, wielding economic power and overseeing the administration and governance of their territories.

However, their roles and authority underwent transformation during British rule. They lost their administrative autonomy and were compelled to abide by laws enacted by British authorities in India.

The British administration aimed to encourage tribal groups to adopt settled agricultural practices, as this facilitated easier control and governance of the population. To establish regular revenue streams for the state, the British introduced land settlements. This involved surveying and demarcating land, delineating individual land rights, and imposing revenue obligations on the state.

However, the British initiative to settle shifting cultivators met with limited success. Faced with widespread protests, the British eventually granted some tribes the right to continue practicing shifting cultivation in specific forested areas.

Changes in forest laws directly impacted tribal communities. Some forests were designated as Reserved Forests due to their timber resources, which the British coveted. Consequently, tribal access to these forests was restricted, posing a challenge in acquiring laborers for colonial endeavors.

To address this issue, colonial officials devised a solution. They allocated small forest plots to Jhum cultivators for cultivation while mandating that villagers provide labor to the Forest Department.

Despite these regulations, many tribal groups defied the new rules, continuing with practices deemed illegal and occasionally rebelling openly.

During the nineteenth century, an influx of traders and moneylenders into forested areas became prevalent. They sought to purchase forest products, offered monetary loans, and employed tribal groups for various tasks.

The demand for Indian silk surged in European markets during the eighteenth century, prompting the East India Company to promote silk production. In Hazaribagh, the Santhals reared cocoons, with silk traders providing loans and collecting the cocoons, reaping significant profits in the process.

Towards the late nineteenth century, the emergence of tea plantations and mining industries became notable. Tribal communities were heavily recruited to work in tea plantations in Assam and coal mines in Jharkhand.

Tribal communities from various regions of the country revolted against the imposition of new laws, constraints on their traditional practices, the imposition of additional taxes, and the exploitation by traders and moneylenders.

Birsa was born in the mid-1870s, and as an adolescent, he heard tales of the Munda uprisings of the past and saw the sirdars (leaders) of the community urging the people to revolt. In the local missionary school, he heard that it was possible for the Mundas to attain the Kingdom of Heaven and regain their lost rights. Birsa also spent some time in the company of a prominent Vaishnav preacher.

Birsa started a movement, and it aimed at reforming tribal society. He urged the Mundas to give up drinking liquor, clean their village, and stop believing in witchcraft and sorcery.

In 1895 Birsa urged his followers to recover their glorious past. He talked of a golden age in the past – a Satyug (the age of truth) – when Mundas lived a good life, constructed embankments, tapped natural springs, planted trees and orchards, practised cultivation to earn their living.

The political aim of the Birsa movement was to drive out missionaries, moneylenders, Hindu landlords, and the government and set up a Munda Raj with Birsa at its head. The movement was widespread, so the British officials decided to act. Birsa started touring the villages to gain support using traditional symbols and language to rouse people, urging them to destroy “Ravana” (Dikus and the Europeans) and establish a kingdom under his leadership.

In 1900 Birsa died of cholera, and the movement faded out. But, the movement was significant in at least two ways. First – it forced the colonial government to introduce laws so that the land of the Tribals could not be easily taken over by Dikus. Second – it showed once again that the tribal people had the capacity to protest against injustice and express their anger against colonial rule.

How did tribal communities sustain themselves in the nineteenth century?

Tribal groups engaged in various activities, including Jhum cultivation, hunting, gathering forest produce, herding animals, and settling into agriculture. These diverse livelihood strategies were adapted to their respective environments.

What impact did British colonial rule have on tribal chiefs?

Tribal chiefs, once influential figures with administrative powers over their territories, lost their autonomy under British rule. They were compelled to comply with laws imposed by British authorities, significantly altering their roles and authority.

How were forest laws during colonial rule significant for tribal communities?

Changes in forest laws restricted tribal access to forests, impacting their traditional practices. The designation of some forests as Reserved Forests and the introduction of regulations led to conflicts and rebellions among tribal groups.

What was the significance of Birsa Munda’s movement?

Birsa Munda initiated a movement aimed at reforming tribal society, advocating for social reforms and the restoration of tribal rights. His movement sought to expel missionaries, moneylenders, landlords, and the government, envisioning a Munda Raj. Although short-lived, Birsa’s movement highlighted the capacity of tribal people to protest against injustice and resist colonial rule.

How did colonial economic activities affect tribal communities in the nineteenth century?

Colonial economic activities, such as the influx of traders and moneylenders and the establishment of tea plantations and mining industries, significantly impacted tribal communities. Tribes were often recruited as laborers, leading to changes in their traditional livelihoods and increased dependence on external forces for sustenance