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Ādivāsīs (Devanagri: आदिवासी, literally: original inhabitants) is an umbrella term for a heterogeneous set of ethnic and tribal groups believed to be the aboriginal population of India.^[1][2][3] They comprise a substantial indigenous minority of the population of India.

Adivasi societies are particularly present in the Indian states of Orissa, Madhya Pradesh, Chattisgarh, Rajasthan, Gujarat, Maharashtra, Andhra Pradesh, Bihar, Jharkhand, West Bengal, Mizoram and other northeastern states, and the Andaman and Nicobar Islands. Many smaller tribal groups are quite sensitive to ecological degradation caused by modernization. Both commercial forestry and intensive agriculture have proved destructive to the forests that had endured swidden agriculture for many centuries. Officially recognized by the Indian government as "Scheduled Tribes" in the Fifth Schedule of the Constitution of India, they are often grouped together with scheduled castes in the category "Scheduled Castes and Tribes", which is eligible for certain affirmative action measures.

Contents 1 Connotations of the word 'Adivasi' 2 Geographic Overview 3 The peopling of India 4 Criteria of 'Tribalness' 5 Religion 5.1 Adivasi Saints 5.2 Sages 5.3 Maharishis 5.4 Avatars 5.5 Other Tribals and Hinduism 5.6 Sarna 6 Tribal system 7 Education 8 Economy 9 Participation in Indian independence movement 9.1 List of rebellions against British rule 10 Some notable Scheduled Tribes 11 See also 12 References 13 Further reading 14 External links

[edit] Connotations of the word 'Adivasi'

Although terms such as atavika (Sanskrit: forest dwellers), vanvasi or girijan (hill people)^[4] are also used for the tribes of India, adivasi carries the specific meaning of being the original and autochthonous inhabitants of a given region, and was specifically coined for that purpose in the 1930s.^[5] Over a period of time, unlike the terms "aborigines" or "tribes", the word "adivasi" has also developed a connotation of past autonomy which was disrupted during the British colonial period in India and has not been restored.^[6] Opposition to usage of the term is varied, and it has been argued that the "original inhabitant" contention is based on dubious claims and that the adivasi-non adivasi divide that is created is artificial.^[7]

[edit] Geographic Overview

There is a substantial list of Scheduled Tribes in India recognized as tribal under the Constitution of India. Tribal peoples constitute 8.2% of the nation's total population, over 84 million people according to the 2001 census. One concentration lives in a belt along the Himalayas stretching through Jammu and Kashmir, Himachal Pradesh, and Uttarakhand in the west, to Assam, Meghalaya, Tripura, Arunachal Pradesh, Mizoram, Manipur, and Nagaland in the northeast. In the northeastern states of Arunachal Pradesh, Meghalaya, Mizoram, and Nagaland, more than 90% of the population is tribal. However, in the remaining northeast states of Assam, Manipur, Sikkim, and Tripura, tribal peoples form between 20 and 30% of the population.

Another concentration lives in the hilly areas of central India (Chhattisgarh, Madhya Pradesh, Orissa, and, to a lesser extent, Andhra Pradesh); in this belt, which is bounded by the Narmada River to the north and the Godavari River to the southeast, tribal peoples occupy the slopes of the region's mountains. Other tribals, including the Santals, live in Jharkhand and West Bengal. Central Indian states have the country's largest tribes, and, taken as a whole, roughly 75% of the total tribal population live there, although the tribal population there accounts for only around 10% of the region's total population.

There are smaller numbers of tribal people in Karnataka, Tamil Nadu, and Kerala in south India; in western India in Gujarat and Rajasthan, and in the union territories of Lakshadweep and the Andaman Islands and Nicobar Islands. About one percent of the populations of Kerala and Tamil Nadu are tribal, whereas about six percent in Andhra Pradesh and Karnataka are members of tribes.

[edit] The peopling of India

The concept of 'original inhabitant' is directly related to the initial peopling of India which, due to the debate on topics such as the Indo-Aryan migration hypothesis, has been a contentious area of research and discourse.^[8] Some anthropologists hypothesize that the region was settled by multiple human migrations over tens of millennia, which makes it even harder to select certain groups as being truly aboriginal.^[9] One narrative, largely based on genetic research, describes Negritos, similar to the Andamanese adivasis of today, as the first humans to colonize India, likely 30-65 thousand years before present (kybp).^[10][11] 60% of all Indians share the mtDNA haplogroup M, which is universal among Andamanese islander adivasis and might be a genetic legacy of the postulated first Indians.^[12] Some anthropologists theorize that these settlers were displaced by invading Austro-Asiatic-speaking Australoid people (who largely shared skin pigmentation and physiognomy with the Negritos, but had straight rather than kinky hair), and adivasi tribes such as the Irulas trace their origins to that displacement.^[13][14] The Oraon adivasi tribe of eastern India and the Korku tribe of western India are considered to be examples of groups of Australoid origin.^[15][16] Subsequent to the Australoids, some anthropologists and geneticists theorize that Caucasoids (including both Dravidians and Indo-Aryans) and Mongoloids (Sino-Tibetans) immigrated into India: the Dravidians possibly from Iran,^[17][18][19] the Indo-Aryans possibly from the Central Asian steppes^[18][20][21] and the Tibeto-Burmans possibly from the Himalayan and north-eastern borders of the subcontinent.^[22] It should be noted that none of these hypotheses is free from debate and disagreement.

Ethnic origins and linguistic affiliations in India match only inexactly, however: while the Oraon adivasis are considered to be an Australoid group, their language, called Kurukh, is Dravidian. Khasis and Nicobarese are frequently considered to be Mongoloid groups^[23][24] and the Munda an Australoid group,^[25] all three speak Austro-Asiatic languages.^[23][24][25] The Bhils and Gonds are frequently classified as Australoid groups,^[26] yet Bhil languages are Indo-European and the Gondi language is Dravidian.^[27]

These complexities, and the controversies surrounding ethnicity and language in India, sometimes make the official recognition of groups as adivasis (by way of inclusion in the Scheduled Tribes list) political and contentious. However, regardless of their language family affiliations, Australoid and Negrito groups that have survived as distinct forest, mountain or island dwelling tribes in India and are often classified as adivasi.^[28] This includes Santals, Bhils, Gonds and the Andamanese adivasis.

[edit] Criteria of 'Tribalness'

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Apart from the use of strictly legal criteria, however, the problem of determining which groups and individuals are tribal is both subtle and complex. Because it concerns economic interests and voting blocs, the question of who are members of Scheduled Tribes rather than Backward Classes or Scheduled Castes is often controversial and political. A number of traits have customarily been seen as establishing tribal rather than caste identity. These include language, social organization, religious affiliation, economic patterns, geographic location, and self-identification. Recognized tribes typically live in hilly regions somewhat remote from caste settlements; they generally speak a language recognized as tribal.

Unlike castes, which form part of a complex and interrelated local economic exchange system, tribes tend to form self-sufficient economic units. For most tribal people, land-use rights traditionally derive simply from tribal membership. Tribal society tends to the egalitarian, with its leadership based on ties of kinship and personality rather than on hereditary status. Tribes typically consist of segmentary lineages whose extended families provide the basis for social organization and control. Tribal religion recognizes no authority outside the tribe.

Any of these criteria may not apply in specific instances. Language does not always give an accurate indicator of tribal or caste status. Especially in regions of mixed population, many tribal groups have lost their mother tongues and simply speak local or regional languages. In parts of Assam - an area historically divided between warring tribes and villages - increased contact among villagers began during the colonial period, and has accelerated since independence in 1947. A pidgin Assamese developed while educated tribal members learned Hindi and, in the late twentieth century, English.

Self-identification and group loyalty do not provide unfailing markers of tribal identity either. In the case of stratified tribes, the loyalties of clan, kin, and family may well predominate over those of tribe. In addition, tribes cannot always be viewed as people living apart; the degree of isolation of various tribes has varied tremendously. The Gonds, Santals, and Bhils traditionally have dominated the regions in which they have lived. Moreover, tribal society is not always more egalitarian than the rest of the rural populace; some of the larger tribes, such as the Gonds, are highly stratified.

The apparently wide fluctuation in estimates of South Asia's tribal population through the twentieth century gives a sense of how unclear the distinction between tribal and nontribal can be. India's 1931 census enumerated 22 million tribal people, in 1941 only 10 million were counted, but by 1961 some 30 million and in 1991 nearly 68 million tribal members were included. The differences among the figures reflect changing census criteria and the economic incentives individuals have to maintain or reject classification as a tribal member.

These gyrations of census data serve to underline the complex relationship between caste and tribe. Although, in theory, these terms represent different ways of life and ideal types, in reality they stand for a continuum of social groups. In areas of substantial contact between tribes and castes, social and cultural pressures have often tended to move tribes in the direction of becoming castes over a period of years. Tribal peoples with ambitions for social advancement in Indian society at large have tried to gain the classification of caste for their tribes. On occasion, an entire tribe or part of a tribe joined a Hindu sect and thus entered the caste system en masse. If a specific tribe engaged in practices that Hindus deemed polluting, the tribe's status when it was assimilated into the caste hierarchy would be affected.

Since independence, however, the special benefits available to Scheduled Tribes have convinced many groups, even Hindus and Muslims, that they will enjoy greater advantages if so designated. The schedule gives tribal people incentives to maintain their identity. By the same token, the schedule also includes a number of groups whose 'tribal' status, in cultural terms, is dubious at best.

During the 1990s, a number of political adivasi movements also introduced a more political rather than 'scientific' understanding of the term adivasi, sometimes linking the notion of adivasiness to the international indigenous peoples' movement, sometimes more to Dalit or Dravidian themes (see Gail Omvedt 2006: Dalit voices).

[edit] Religion

Main article: Tribal religions in India

Adivasi tribes usually have varying tribe-specific beliefs which are different from Islam or Vedic Hinduism, but sometimes similar to Tantric Shaivism. During the 19th century, substantial numbers converted to Christianity and Brahmoism (a modern Hindu sect). It is sometimes asserted that Lord Shiva of the Hindus was originally an Adivasi clan divinity who was accepted by the Aryans as a deity.^{[citation needed]} Adivasis also occupy importance in the Ramayana, wherein King Gohu and his tribe help Lord Ram in Chitrakoot.^{[citation needed]} In the modern era, the prominent adivasi freedom fighter Birsa Munda, was also a religious leader.^{[citation needed]}

Maharishi Valmiki, the author of the Ramayana was a Bhil Adivasi.^{[citation needed]}

[edit] Adivasi Saints

• Saint Buddhu Bhagat, led the Kol Insurrection (1831-1832) aimed against against tax imposed on Mundas by Islamists.
• Saint Dhira or Kannappa Nayanar[1], one of 63 Nayanar Shaivite saints, a hunter from whom Lord Shiva gladly accepted food offerings. It is said that he poured water from his mouth on the Shivlingam and offered the Lord swine flesh.[2]
• Saint Dhudhalinath, Koli, Gujarati, a 17th or 18th century devotee (P. 4, The Story of Historic People of India-The Kolis)
• Saint Ganga Narain, led the Bhumij Revolt (1832-1833) aimed against missionaries and British colonialists.
• Saint Girnari Velnathji, Koli, Gujarati of Junagadh, a 17th or 18th century devotee ^[29]
• Saint Gurudev Kalicharan Brahma or Guru Brahma, a Bodo whose founded the Brahma Dharma aimed against missionaries and colonialists. The Brahma Dharma movement sought to unite peoples of all religions to worship God together and survives even today.
• Saint Jatra Oraon, Oraon, led the Tana Bhagat Movement (1914-1919) aimed against the missionaries and British colonialists
• Saint Sri Koya Bhagat, Koli, Gujarati, a 17th or 18th century devotee ^[30]
• Saint Tantya Mama (Bhil), a Bhil after whom a movement is named after - the "Jananayak Tantya Bhil"
• Saint Tirumangai Alvar, Kallar, composed the six Vedangas in beautiful Tamil verse[3]

[edit] Sages

• Bhaktaraj Bhadurdas, Koli, Gujarati, a 17th or 18th century devotee ^[31]
• Bhakta Shabari, a Bhil woman that offered Shri Rama and Shri Laxmana her half-eaten ber fruit, which they gratefully accepted when they were searching for Shri Sita Devi in the forest.
• Madan Bhagat, Koli, Gujarati, a 17th or 18th century devotee ^[32]
• Sany Kanji Swami, Koli, Gujarati, a 17th or 18th century devotee ^[33]
• Bhaktaraj Valram, Koli, Gujarati, a 17th or 18th century devotee ^[34]

[edit] Maharishis

• Maharshi Matanga[4], Matanga Bhil, Guru of Bhakta Shabari. In fact, Chandalas are often addressed as ‘Matanga ’in passages like Varaha Purana 1.139.91
• Maharshi Valmiki, Kirata Bhil, composed the Ramayana. He is considered to be an avatar in the Balmiki community. Furthermore, during Mahatma Gandhi's visit to Delhi, he stayed in a Harijan colony called Valmiki Mandir.

[edit] Avatars

• Birsa Bhagwan or Birsa Munda, considered an avatar of Khasra Kora. People approached him as Singbonga, the sun-god. He converted even Christians to his own sect.[5] He was against conversions by missionaries. He wanted not only political, but religious freedom as well![6] He and his clan, the Mundas, were connected with Vaishnavite traditions as they were influenced by Sri Chaitanya.[7] Birsa was very close to the Panre brothers Vaishnavites.
• Kirata - the form of Lord Shiva as a hunter. It is mentioned in the Mahabharata. The Karppillikkavu Sree Mahadeva Temple, Kerala adores Lord Shiva in this avatar and is known to be one of the oldest surviving temples in Bharat.
• Vettakkorumakan, the son of Lord Kirata.
• Kaladutaka or 'Vaikunthanatha', Kallar (robber), avatar of Lord Vishnu.[8]

[edit] Other Tribals and Hinduism

Some Hindus believe that Indian tribals are close to the romantic ideal of the ancient silvan culture^[35] of the Vedic people. Golwalkar said:

"The tribals "can be given yajñopavîta (…) They should be given equal rights and footings in the matter of religious rights, in temple worship, in the study of Vedas, and in general, in all our social and religious affairs. This is the only right solution for all the problems of casteism found nowadays in our Hindu society.”^[36]

At the Lingaraja temple in Bhubaneswar (11th century), there are Brahmin and Badu (tribal) priests. The Badus have the most intimate contact with the deity of the temple, and only they can bathe and adorn it.^[37]

The Bhil tribe is mentioned in the Mahabharata. The Bhil boy Eklavya's teacher was Drona, and he had the honour to be invited to Yudhisthira's Rajasuya Yajna at Indraprastha.^[38] Indian tribals were also part of royal armies in the Ramayana and in the Arthasastra.^[39]

Bhakta Shabari was a Bhil woman that offered Shri Rama and Shri Laxmana 'ber' when they were searching for Shri Sita in the forest. Maharishi Matanga, a Bhil became a Brahmana.

[edit] Sarna

Some western authors and Indian sociologists refer to adivasi beliefs as animism and spirit worship, and hold them to be distinct from Hinduism, Christianity or Islam. In Jharkhand, Chattisgarh and Orissa states, their religion is sometimes called Sarna. Sarna involves belief in a great spirit called the Sing Bonga. Santhal belief holds the world to be inhabited by numerous spiritual beings of different kinds. Santhals consider themselves as living and doing everything in close association with these spirits. Rituals are performed under groves of Sal trees called Jaher (or sacred grove), where Bonga is believed to appear or express himself. Often, Jaher are found in the forests.

The genesis of the ‘Sarna’ religion is interesting. According to the mythology of the Santhal community, the ‘Santhal tribals had gone to the forest for hunting and they started the discussion about their ‘Creator and Savior’ while they were taking rest under a tree. They questioned themselves that who is their God? Whether the Sun, the Wind or the Cloud? Finally, they came to a conclusion that they would leave an arrow in the sky and wherever the arrow would target that will be the God’s house. They left an arrow in the sky; it fell down under a Sal tree. Then, they started worshiping the Sal tree and named their religion as ‘Sarna’ because it is derived from a Sal tree.4 Thus, Sarna religion came into existence. There are priests and an assistant priests called "Naikey" and "Kudam Naike" in every Santhal village.

[edit] Tribal system

Tribals are not part of the caste system. This is an egalitarianism society. Christian tribals do not automatically lose their traditional tribal rules.

When in 1891 a missionary asked 150 Munda Christians to "inter-dine" with people of different rank, only 20 Christians did so, and many converts lost their new faith. Father Haghenbeek concluded on this episode that these rules are not "pagan", but a sign of "national sentiment and pride", and wrote:

“On the contrary, while proclaiming the equality of all men before God, we now tell them: preserve your race pure, keep your customs, refrain from eating with Lohars (blacksmiths), Turis (bamboo workers) and other people of lower rank. To become good Christians, it (inter-dining) is not required.”^[40]

However, many scholars argue that the claim that tribals are an egalitarian society in contrast to a caste-based society is a part of a larger political agenda by some to maximize any differences from tribal and urban societies. According to scholar Koenraad Elst, caste practices and social taboos among Indian tribals date back to antiquity:

"The Munda tribals not only practise tribal endogamy and commensality, but also observe a jâti division within the tribe, buttressed by notions of social pollution, a mythological explanation and harsh punishments. A Munda Catholic theologian testifies: The tribals of Chhotanagpur are an endogamous tribe. They usually do not marry outside the tribal community, because to them the tribe is sacred. The way to salvation is the tribe. Among the Santals, it is tabooed to marry outside the tribe or inside ones clan, just as Hindus marry inside their caste and outside their gotra. More precisely: To protect their tribal solidarity, the Santals have very stringent marriage laws. A Santal cannot marry a non-Santal or a member of his own clan. The former is considered as a threat to the tribe's integrity, while the latter is considered incestuous. Among the Ho of Chhotanagpur, the trespasses which occasion the exclusion from the tribe without chance of appeal, are essentially those concerning endogamy and exogamy."

Inter-dining has also been prohibited by many Indian tribal peoples.

[edit] Education

Extending the system of primary education into tribal areas and reserving places for tribal children in middle and high schools and higher education institutions are central to government policy, but efforts to improve a tribe's educational status have had mixed results. Recruitment of qualified teachers and determination of the appropriate language of instruction also remain troublesome. Commission after commission on the "language question" has called for instruction, at least at the primary level, in the students' native tongue. In some regions, tribal children entering school must begin by learning the official regional language, often one completely unrelated to their tribal tongue.

Many tribal schools are plagued by high dropout rates. Children attend for the first three to four years of primary school and gain a smattering of knowledge, only to lapse into illiteracy later. Few who enter continue up to the tenth grade; of those who do, few manage to finish high school. Therefore, very few are eligible to attend institutions of higher education, where the high rate of attrition continues. Members of agrarian tribes like the Gonds often are reluctant to send their children to school, needing them, they say, to work in the fields. On the other hand, in those parts of the northeast where tribes have generally been spared the wholesale onslaught of outsiders, schooling has helped tribal people to secure political and economic benefits. The education system there has provided a corps of highly trained tribal members in the professions and high-ranking administrative posts.

An academy for teaching and preserving Adivasi langueages and culture was established in 1999 by the Bhasha Research and Publication Centre. The Adivasi Academy is located at Tejgadh in Gujarat.

[edit] Economy

Most tribes are concentrated in heavily forested areas that combine inaccessibility with limited political or economic significance. Historically, the economy of most tribes was subsistence agriculture or hunting and gathering. Tribal members traded with outsiders for the few necessities they lacked, such as salt and iron. A few local Hindu craftsmen might provide such items as cooking utensils.

In the early 20th century, however, large areas fell into the hands of non-tribals, on account of improved transportation and communications. Around 1900, many regions were opened by the government to settlement through a scheme by which inward migrants received ownership of land free in return for cultivating it. For tribal people, however, land was often viewed as a common resource, free to whoever needed it. By the time tribals accepted the necessity of obtaining formal land titles, they had lost the opportunity to lay claim to lands that might rightfully have been considered theirs. The colonial and post-independence regimes belatedly realized the necessity of protecting tribals from the predations of outsiders and prohibited the sale of tribal lands. Although an important loophole in the form of land leases was left open, tribes made some gains in the mid-twentieth century, and some land was returned to tribal peoples despite obstruction by local police and land officials.

In the 1970s, tribal peoples came again under intense land pressure, especially in central India. Migration into tribal lands increased dramatically, as tribal people lost title to their lands in many ways – lease, forfeiture from debts, or bribery of land registry officials. Other non-tribals simply squatted, or even lobbied governments to classify them as tribal to allow them to compete with the formerly established tribes. In any case, many tribal members became landless labourers in the 1960s and 1970s, and regions that a few years earlier had been the exclusive domain of tribes had an increasingly mixed population of tribals and non-tribals. Government efforts to evict nontribal members from illegal occupation have proceeded slowly; when evictions occur at all, those ejected are usually members of poor, lower castes.

Improved communications, roads with motorized traffic, and more frequent government intervention figured in the increased contact that tribal peoples had with outsiders. Commercial highways and cash crops frequently drew non-tribal people into remote areas. By the 1960s and 1970s, the resident nontribal shopkeeper was a permanent feature of many tribal villages. Since shopkeepers often sell goods on credit (demanding high interest), many tribal members have been drawn deeply into debt or mortgaged their land. Merchants also encourage tribals to grow cash crops (such as cotton or castor-oil plants), which increases tribal dependence on the market for basic necessities. Indebtedness is so extensive that although such transactions are illegal, traders sometimes 'sell' their debtors to other merchants, much like indentured peons.

The final blow for some tribes has come when nontribals, through political jockeying, have managed to gain legal tribal status, that is, to be listed as a Scheduled Tribe.

Tribes in the Himalayan foothills have not been as hard-pressed by the intrusions of non-tribals. Historically, their political status was always distinct from the rest of India. Until the British colonial period, there was little effective control by any of the empires centered in peninsular India; the region was populated by autonomous feuding tribes. The British, in efforts to protect the sensitive northeast frontier, followed a policy dubbed the "Inner Line"; nontribal people were allowed into the areas only with special permission. Postindependence governments have continued the policy, protecting the Himalayan tribes as part of the strategy to secure the border with China.

Government policies on forest reserves have affected tribal peoples profoundly. Government efforts to reserve forests have precipitated armed (if futile) resistance on the part of the tribal peoples involved. Intensive exploitation of forests has often meant allowing outsiders to cut large areas of trees (while the original tribal inhabitants were restricted from cutting), and ultimately replacing mixed forests capable of sustaining tribal life with single-product plantations. Nontribals have frequently bribed local officials to secure effective use of reserved forest lands.

The northern tribes have thus been sheltered from the kind of exploitation that those elsewhere in South Asia have suffered. In Arunachal Pradesh (formerly part of the North-East Frontier Agency), for example, tribal members control commerce and most lower-level administrative posts. Government construction projects in the region have provided tribes with a significant source of cash. Some tribes have made rapid progress through the education system (the role of early missionaries was significant in this regard). Instruction was begun in Assamese but was eventually changed to Hindi; by the early 1980s, English was taught at most levels. Northeastern tribal people have thus enjoyed a certain measure of social mobility.

[edit] Participation in Indian independence movement

There were tribal reform and rebellion movements during the period of the British Empire, some of which also participated in the Indian freedom struggle or attacked mission posts.^[41] There were several Adivasis in the Indian independence movement including Khajya Naik, Bhima Naik, Jantya Bhil and Rehma Vasave.

[edit] List of rebellions against British rule

During the period of British rule, India saw the rebellions of several backward-castes, mainly tribals that revolted against British rule. These were:^[42].

1. Halba rebellion (1774-79)
2. Chamka rebellion (1776-1787)^[43]
3. Chuar rebellion in Bengal (1795-1800)^[44]
4. Bhopalpatnam Struggle (1795)
5. Khurda Rebellion in Orissa (1817)^[45]
6. Bhil rebellion (1822-1857)^[46]
7. Paralkot rebellion (1825)
8. Tarapur rebellion (1842-54)
9. Maria rebellion (1842-63)
10. First Freedom Struggle (1856-57)
11. Bhil rebellion, begun by Tantya Tope in Banswara (1858)^[47]
12. Koi revolt (1859)
13. Gond rebellion, begun by Ramji Gond in Adilabad (1860)^[48]
14. Muria rebellion (1876)
15. Rani rebellion (1878-82)
16. Bhumkal (1910)

[edit] Some notable Scheduled Tribes

• Andamanese
• Bodos
• Bhils
• Chakma
• Dhodia Tribes of Gujarat
• Gonds
• Khasis
• indigenous people of Lakshadweep
• Kurichiya
• Kurumbar
• Tripuris
• Mizos
• Mundaris
• Nagas
• Nicobarese
• Oraon
• Santals
• Todas
• Maldharis of Gujarat.
• Cholanaikkan
• Warli
• Kisan Tribe
• Dongria Kondh
• Bonda
• Kutia Kondh
• Bishapus A'Mishapus

[edit] See also

• Tribal religions in India
• List of Scheduled Tribes in India; according to the constitution
• Scheduled castes
• Caste system
• C. K. Janu
• Chakma
• Jarawa
• Shompen
• Great Andamanese
• Meenas

[edit] References

[edit] Further reading

• The Tribes and Castes of the Central Provinces of India, by R.V. Russell, 1916 (E book)
• Elst, Koenraad. Who is a Hindu? (2001) ISBN 8185990743
• Raj, Aditya & Papia Raj (2004) “Linguistic Deculturation and the Importance of Popular Education among the Gonds in India” Adult Education and Development 62: 55-61
• Vindicated by Time: The Niyogi Committee Report (edited by S.R. Goel, 1998) (1955)

[edit] External links

• Saint Namdeo Maharaj
• Adivasi Coordination Group in Germany (engl. website)
• Adivasi Picture Collection at Kamat.com

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