&<–2/”>a >nbsp;
Self governance was the basis of the social union among the Adivasis in Jharkhand. Kingship developed amongst the Adivasis as a result of the necessity to protect their natural and livelihood Resources from alien predations and to pay taxes to more powerful emperors. The kings would appoint someone from amongst their kin to be an agent to collect tax. The revenue thus collected was then used for paying the taxes to the emperor. The Nagbashi Rajas, the Jaria garh Raja, the Ratu Raja, etc., were amongst some of these small kings. They would collect malgujari from the people to pay to the Emperors. This system of kings can be seen in the Oraon areas, in the western region of Jharkhand.
This kingship system was resisted by the Adivasis. The Hos resisted the malgujari. and so too did the Santhals and the Mundas. This resistance became more prominent during the British rule in India which resulted in the Chotanagpur Tenancy Act, the Santhal Parganas Tenancy Act, and the Wilkinson Rule. These rules and Acts recognised the distinctiveness of the social-cultural and political institutions of the Adivasi people. They also provided the British government with a better way of collecting tax from a people who refused to part with the lands that had been cleared and cultivated for several generations. It is clear that the customary system of self-governance of the Adivasis has existed and evolved in the course of the history as far back as we can trace it Their customary practices have been one of the main strengths of the Adivasis people. This is how they have been able, in the past, to resist outside forces encroaching into their freedom.
The economic effects of forcible incorporation of Adivasis into a stratified market economy have been well recorded. However, as well as the economic exploitation and land alienation, the incorporation and subordination of the Adivasi Society in to the market economy, has led to the destruction of the community as a whole. This disempowerment was done through a very conscious destruction of the Adivasi institutions of governance.
In the case of Jharkhand, with the establishment of British rule we find a conscious effort to destroy the traditional Adivasis institution of self- governance, self-regulation, such as Munda Manki system and the Parha system. These representative institutions were supplanted by a new set of institutions to enable the British not only to appropriate the economic and labour resources of the Adivasis communities in the form of land revenue and indentured labour, but also to make these new institutions independent of the control of the Adivasis community.
It is no accident that unlike the Munda Manki system. which was communitarian and not necessarily hereditary, the new system was always based in an individual authority and in several cases hereditary. These offices of revenue extraction were vested with authorities of a feudatory chief or raja.
A part from the system of revenue and labour extractions a new and bureaucratic civil and criminal administration was also set up.
Bureaucracy, police and courts were encountered by the Adivasi communities for the first time. These institutions not only destroyed the Adivasi communities, since they were completely out of the control of the society, they also eroded the communitarian principles that permeated the self- regulatory mechanism of the Adivasi society. The impact of this ethos was evident in mechanism of dispute settlement in the traditional Adivasi institutions.
In the case of disputes, such as inter-clan clashes, murders or debts.the emphasis of the community panchayat was on Justice, ratherer then judgment or punishment. All this changed with the advent of the modern bureaucracy that was based on individualism and impersonality. The Adivasis notion of justice was replaced by the modern binary of crime and punishment. The inability of the Adivasi people to grasp this subtle but deadly shift often led to tragic consequences. In the initial year of the establishment of police stations there are several recorded instances of the Adivasi warrior‘s reporting to the police station with the body of their victims.
What has been patronizingly recorded by the police officials as the “innocence and simplicity of the savage tribal‘s” was in fact the result of the failure of the Adivasi communities to understand the full import of the modem judicial principle crime and punishment. Rather than endeavoring to resolve the cause of acrimony between the Adivasi individuals or groups so that harmony could once again be restored, as was the traditional custom of the Adivasi panchayat the modern institutions resorted to punitive action, since for them an individual was solely responsible for its acts of omission and commission.
The Adivasi mechanism of grievance redress was therefore trespassed and violated. Furthermore, in its dealings with modern bureaucracy, judiciary and police the Adivasi notion of self-respect was violated. The elitist Attitude of the colonial and Indian mindset was largely responsible for this. It either treated the Adivasi as a barbarian or as a simple or genial savage who was incapable of taking care of himself.
Apart from the attitude of the officials, the mystifying processes and functions of these new institutions made it impossible for the Adivasis to engage with these institutions on an equal footing. Official work during the colonial period was done entirely in English and in the post independence era in Hindi. Given the preponderance of these non Adivasis languages, the Adivasis were either compelled to learn the language of their conquerors and the attached cultural baggage or depend on the non-Adivasis in their efforts to seek justice from the modern institutions.
Either way, the Adivasis lost their autonomy, self sufficiency and self respect. It is not an accident therefore that in every Adivasi institution; of police, judiciary and bureaucracy were made targets of attack. It is noting here the curious case of the shooting of an arrow by Birsa Munda on a seminary in Sarvada to mark the beginning of his protest. This act has been interpreted by certain communal minded people as an attack on the religious beliefs of the inmates of the seminary however, if the intention of Birsa was to destroy the seminary rather than shooting a single arrow from a great distance he would have organised a full fledged raid on the institution.
However, what a western anglophile failed to recognize is that the problem of Adivasis is not only the inability to successfully represent their case in the modern institutions, but the very act of incorporation of the Adivasi society within the modern institutions. The arrow shot on the pastor by Birsa was not aimed at his religious belief, but was intended to draw a line of demarcation between the Adivasis desire to retain their traditional autonomy and the desire of an anglophile to facilitate an easy and civilized way of coopting the tribal community into the modern system. 
,
Jharkhand is a state in eastern India. It was created in 2000 as a result of the Jharkhand Movement, which was a movement for the creation of a separate state for the tribal people of Jharkhand. The state is home to a diverse range of tribal groups, each with its own unique culture and history. The political identity of Jharkhand is still in the process of being formed, as the state is still relatively young. However, the state has a strong sense of regional identity, and the people of Jharkhand are proud of their unique culture and history.
The Jharkhand Movement was a social and political movement that began in the 1950s. The movement was led by tribal leaders who were concerned about the exploitation of tribal people by the government and non-tribal people. The movement also sought to protect the rights of tribal people and to promote their culture and development. The Jharkhand Movement was successful in achieving its goal of creating a separate state for the tribal people of Jharkhand.
The tribal people of Jharkhand are a diverse group of people who speak a variety of languages and practice a variety of religions. The majority of the tribal people in Jharkhand are Hindus, but there are also significant Christian and Muslim minorities. The tribal people of Jharkhand have a rich culture and history. They have their own unique customs, traditions, and beliefs. The tribal people of Jharkhand are also known for their art, music, and dance.
The culture of Jharkhand is a mix of the cultures of the various tribal groups that live in the state. The culture of Jharkhand is also influenced by the cultures of the neighboring states of Bihar, Odisha, and West Bengal. The culture of Jharkhand is characterized by its strong sense of community, its respect for nature, and its love of music and dance.
The history of Jharkhand is a long and complex one. The region that is now Jharkhand was ruled by a variety of different empires and kingdoms over the centuries. The most notable of these empires were the Mauryan Empire, The Gupta Empire, and the Mughal Empire. The region that is now Jharkhand was also ruled by the British East India Company for over 200 years. The British rule had a profound impact on the culture and history of Jharkhand.
The regional identity of Jharkhand is based on the shared history, culture, and language of the tribal people of Jharkhand. The regional identity of Jharkhand is also based on the shared experience of exploitation and discrimination by the government and non-tribal people. The regional identity of Jharkhand is a source of pride for the people of Jharkhand, and it is a driving force behind the development of the state.
The political identity of Jharkhand is still in the process of being formed. The state is still relatively young, and the people of Jharkhand are still trying to find their place in the Indian political system. The political identity of Jharkhand is likely to be shaped by the following factors:
- The culture and history of Jharkhand
- The regional identity of Jharkhand
- The Economic Development of Jharkhand
- The relationship between the State Government and the central government
- The relationship between the tribal people of Jharkhand and the non-tribal people of Jharkhand
The political identity of Jharkhand is likely to be a complex and ever-changing issue. The state is home to a diverse range of people with a variety of different political views. The political identity of Jharkhand is likely to be shaped by the ongoing political and economic development of the state.
Jharkhand is a state in eastern India. It was carved out of the southern part of Bihar on 15 November 2000. The state is named after the Jharkhandi people, who are indigenous to the region. The capital of Jharkhand is Ranchi.
Jharkhand is a landlocked state with a Population of over 33 million people. The state is home to a diverse range of ethnic groups, including the Munda, Oraon, Ho, Santhal, and Kharia. The Official Language of Jharkhand is Hindi, but there are also a number of other languages spoken in the state, including Santhali, Mundari, and Ho.
Jharkhand is a resource-rich state, with deposits of coal, iron Ore, bauxite, and limestone. The state is also home to a number of important industries, including steel, power, and mining.
Jharkhand is a developing state with a number of challenges, including POVERTY, illiteracy, and Unemployment. However, the state has also made significant progress in recent years, with a growing economy and improving Infrastructure-2/”>INFRASTRUCTURE.
Here are some frequently asked questions about Jharkhand:
What is the capital of Jharkhand?
The capital of Jharkhand is Ranchi.What is the population of Jharkhand?
The population of Jharkhand is over 33 million people.What is the official language of Jharkhand?
The official language of Jharkhand is Hindi.What are some of the major industries in Jharkhand?
Some of the major industries in Jharkhand include steel, power, and mining.What are some of the challenges facing Jharkhand?
Some of the challenges facing Jharkhand include poverty, illiteracy, and unemployment.What are some of the successes of Jharkhand?
Some of the successes of Jharkhand include a growing economy and improving infrastructure.
- Jharkhand is a state in eastern India. It was formed on 15 November 2000, by carving out 18 districts from the southern part of Bihar. The state is bordered by Bihar to the north, West Bengal to the east, Odisha to the south, Chhattisgarh to the west, and Uttar Pradesh to the northwest.
- The capital of Jharkhand is Ranchi. The other major cities are Jamshedpur, Dhanbad, Bokaro, and Giridih.
- The official language of Jharkhand is Hindi. The other major languages spoken in the state are Bengali, Odia, Mundari, and Santhali.
- The population of Jharkhand is about 33 million. The majority of the population is Hindu, followed by Muslims, Christians, and tribal religions.
- The economy of Jharkhand is based on mining, agriculture, and Forestry. The state is rich in mineral resources, including coal, iron ore, bauxite, and mica.
- Jharkhand is a beautiful state with a rich history and culture. The state is home to many national parks and wildlife sanctuaries, including the Kanha National Park, the Bandhavgarh National Park, and the Pench National Park.
Here are some MCQs about Jharkhand:
Which of the following is not a major city in Jharkhand?
(A) Ranchi
(B) Jamshedpur
(C) Dhanbad
(D) KolkataThe official language of Jharkhand is:
(A) Hindi
(B) Bengali
(C) Odia
(D) SanthaliThe majority of the population of Jharkhand is:
(A) Hindu
(B) Muslim
(C) Christian
(D) TribalThe economy of Jharkhand is based on:
(A) Mining
(B) Agriculture
(C) Forestry
(D) All of the aboveJharkhand is home to many national parks and wildlife sanctuaries, including:
(A) The Kanha National Park
(B) The Bandhavgarh National Park
(C) The Pench National Park
(D) All of the above