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

Who were Tribals and Dikus?

During the 18th and 19th centuries, large parts of India were home to diverse tribal communities. These groups lived according to their own customs, laws, and traditions, often isolated from the mainstream society. They were largely self-sufficient, relying on forests and natural resources for their livelihood. Their social structures were different from caste-based societies; there were no sharp divisions between rich and poor within the community. Each tribe had its own chiefs and elders who made decisions.

The term 'Dikus' was used by tribals to refer to outsiders – non-tribal people who entered their territories. This included traders, moneylenders, Hindu landlords, missionaries, and British colonial administrators. The tribals often saw Dikus as exploiters who gradually encroached upon their land, resources, and independence. The arrival of Dikus and the subsequent British rule brought significant disruption to the tribal way of life, leading to conflicts and resistance.

Diverse Livelihoods of Tribal Groups

1. Shifting Cultivators (Jhum Cultivators) — Many tribal groups, especially in the North-Eastern and Central parts of India, practiced shifting cultivation, also known as jhum cultivation. This involved cutting down tree-tops to allow sunlight to reach the ground, burning the vegetation, and then scattering the ash (which contained potash) on the soil to fertilize it. They would then sow seeds and cultivate crops for a few years. Once the soil lost its fertility, they would move to another plot of land, allowing the previous one to regain its fertility naturally. This method required large tracts of forest land and free movement.
2. Hunters and Gatherers — Some tribes, like the Khonds of Odisha, were primarily hunters and gatherers. They hunted animals for meat, gathered forest produce like fruits, roots, and medicines, and used forest shrubs for healing. They often exchanged forest products for other goods like salt, rice, or clothes with local traders. Their survival was entirely dependent on the forest and its resources.
3. Animal Herders — Many tribal groups were pastoralists, raising animals like cattle, sheep, and goats. They moved with their herds according to the seasons, searching for pastures. For example, the Van Gujjars of Punjab hills and Labadis of Andhra Pradesh were cattle herders, and the Gaddis of Kulu were shepherds. Their lives revolved around the needs of their animals, and they traded milk, wool, and other animal products.
4. Settled Cultivators — Over time, some tribal groups began to settle down and practice plough cultivation in one place. Examples include the Gonds and Santhals. They acquired land rights, and chiefs often gained more power. However, even these settled groups retained a strong connection to the forest and their traditional practices, though their mobility was reduced.

How British Rule Changed Tribal Lives

The arrival of British colonial power brought radical changes that severely disrupted tribal lives. The British were suspicious of shifting cultivators, as they wanted settled populations for easier tax collection and administration. This led to Forest Laws that declared forests as 'state property,' restricting tribals' access to their traditional lands and resources. Many were forced out of their homes or compelled to work as laborers.

The British introduced Land Settlements, converting tribal lands into private property, which often ended up in the hands of Dikus (moneylenders, landlords), leading to tribal indebtedness and loss of land. Traders and moneylenders, considered Dikus, exploited tribals by buying their forest produce at low prices and selling goods at high rates, often trapping them in cycles of debt.

Christian missionaries also entered tribal areas, attempting to convert them and change their cultural practices, which was seen as another form of outside interference. The combined effect of these policies led to widespread poverty, displacement, and a profound sense of injustice among tribal communities, fueling their desire to restore their traditional 'golden age' free from Dikus.

Birsa Munda and The Vision of a Golden Age

One of the most significant tribal movements against British rule was led by Birsa Munda (1870s-1900) in the Chota Nagpur region. Birsa was born into a Munda tribal family and had heard stories of the golden age when Mundas lived freely, undisturbed by outsiders. He grew up witnessing the exploitation by Dikus – moneylenders, landlords, and the British administration. He preached a message of moral reform, urging his people to give up drinking, clean their villages, and stop believing in witchcraft.

However, Birsa's movement soon took on a political dimension. He declared that God had appointed him to save his people from the Dikus and establish a Munda Raj (kingdom) with himself as the head. His followers began to target moneylenders and landlords, attacking police stations, and churches, and burning the property of Dikus. The Munda rebellion aimed to restore the golden age, a time of independence, self-governance, and freedom from oppression.

The British arrested Birsa in 1895, but he was released and continued to gather support. He was recaptured in 1900 and died in jail, officially from cholera, though many tribals suspected otherwise. Despite its suppression, the Munda rebellion forced the British to introduce laws to protect tribal land, such as the Chota Nagpur Tenancy Act of 1908, and remains a powerful symbol of tribal resistance and their fight for self-determination.

Mastering Tribal History for Exams

When studying this chapter, focus on understanding the cause-and-effect relationships. For instance, how did British forest laws cause displacement and resentment among tribals? How did the entry of Dikus lead to exploitation? Also, pay attention to the different ways tribal groups lived and how each was affected. Remembering key leaders like Birsa Munda and the significance of their movements, such as the Munda rebellion, is crucial. Use timelines or concept maps to connect events and policies to tribal responses.

Practice Questions with Solutions

• Q: What did tribal people mean by 'Dikus' and why were they hostile towards them?
  A: Step 1: Identify the meaning of 'Dikus'. 'Dikus' was the term used by tribal people to refer to outsiders.
  Step 2: Explain who these outsiders were and their actions. These outsiders included moneylenders, traders, Hindu landlords, missionaries, and British officials.
  Step 3: State the reasons for hostility. Tribals were hostile towards Dikus because they exploited them by taking their land, charging high interest rates on loans, buying forest produce cheaply, and interfering with their traditional way of life and culture. They saw Dikus as the cause of their misery.
  Final answer: 'Dikus' were outsiders like moneylenders, traders, landlords, and British officials. Tribals were hostile towards them because these groups exploited their resources, encroached on their lands, and disrupted their traditional lives, causing widespread hardship and loss of independence.

• Q: How did British forest laws affect the lives of shifting cultivators?
  A: Step 1: Recall the nature of shifting cultivation. Shifting cultivators needed free movement across large forest areas to cut down trees and cultivate new plots periodically.
  Step 2: Explain the British forest laws. British forest laws declared forests as state property and reserved many forest areas, restricting tribal access.
  Step 3: Describe the impact. These laws prevented shifting cultivators from practicing their traditional method of agriculture, forcing them to either move out, work as labourers, or give up their practice, leading to loss of livelihood and cultural identity.
  Final answer: British forest laws declared forests as state property and restricted tribal access, directly impacting shifting cultivators who needed to move freely. This prevented them from practicing their traditional jhum cultivation, leading to displacement, loss of livelihood, and forced labour.

• Q: What was Birsa Munda's vision of a 'Golden Age' for his people?
  A: Step 1: Understand Birsa's background and message. Birsa Munda grew up witnessing the exploitation of his people and aimed to reform Munda society.
  Step 2: Describe the ideal state he envisioned. His vision of a 'Golden Age' was a time when the Mundas would live freely, independent of Dikus, cultivating their land, and regaining their traditional rights.
  Step 3: Connect it to self-governance. It was a Munda Raj (kingdom) where they would govern themselves under Birsa's leadership, free from British and Diku oppression, and living in harmony with their ancestral customs.
  Final answer: Birsa Munda's vision of a 'Golden Age' was a return to a time when his Munda people lived freely, without the exploitation and interference of 'Dikus' (outsiders) and the British. He envisioned a Munda Raj (self-rule) where they would regain their ancestral rights, cultivate their lands, and live according to their traditional customs in peace and prosperity.

• Q: Mention two ways in which traders and moneylenders exploited tribal communities.
  A: Step 1: Recall the role of traders. Traders bought forest produce from tribals.
  Step 2: Describe the exploitation by traders. They often bought these products at very low prices, much less than their actual market value, depriving tribals of fair income.
  Step 3: Recall the role of moneylenders. Moneylenders provided loans to tribals, especially during lean periods or emergencies.
  Step 4: Describe the exploitation by moneylenders. They charged very high rates of interest on these loans, trapping tribals in a cycle of never-ending debt, often leading to the loss of their land or forced labour.
  Final answer: Traders exploited tribals by buying their valuable forest produce at extremely low prices. Moneylenders trapped tribals in a cycle of debt by lending money at very high interest rates, often leading to tribals losing their land or being forced into labour to repay debts.

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