JANASHAKTI VOL. 3 NO. 1 OCTOBER 1993.pdf

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extracted text
vol. 3. No. 1

January 1993

(for private circulation only)

ADIVASI SANGAMAM
October 12 b.egan the United
Nations’ “Year of the Indigenous
People”.

On October 12, 1992 Manan­
thavady, a hill town in Wayanad dis­
trict, Kerala, witnessed an unusual
gathering. About 2000 tribals from
three states representing the
Koruga, Irular, Jenukuruba,
Kurichiar and Soliga tribes con’ - verged here amidst much fanfare,
singing and dancing to the accom­
paniment of tribal musical instruments. Tribals of South India
ventured out of their traditional ham­
lets and converged at Mananthavady with seven “Adijyothis"
(torches) symbolizing tribal
solidarity. This marked the begin­
ning of a week long Sangamam ot
Adivasis. It was a solemn occasion.
The same day 190 years ago, the
adivasis of Wayanad, led by a
Kurichiya tribal leader, Thalakal
Chandu, fought colonialism and
destroyed an English bastnn at
Panamaram fort, 8 kilometres from
Mananthavady.

The torch at the venue was lighted
by C K Janu, chairwoman of the
Sangamam committee and presi­
dent of the Adivasi Vikasana Pravarthaka Samithy.

Adijyothis were brought by tribals
from seven tribal areas including
Edichikkotta, Chamarajanagar, Mandelpeta in Karnataka, Ponnani in
Tamil Nadu and Edakkal, Ponkuzhi
and Wayanad in Kerala. The jyothis
were received at the Thalakkal
Chandu kotta at Panamaram by
Edakkal Madhavan, Secretary of the
Adivasi Samrakshana Samithi. From
Panamaram, jyothis were taken by
Adivasi relay runners to the Karinthandan Nagar at Mananthavady
High School grounds where it was
received by former Ml_A, K K Annan.

October 12 is important not only
for the adivasis of Wayanad but for
indigenous people all over the
world. For it was on this day in
1492 that Christopher Columbus
landed on Watling Island (now San
Salvador Island in the Bahamas),
whict) was seen as the beginning
of the suppression of the indigenous
people. Even as North America,
Spain and Portugal planned to
celebrate Columbus’ voyage to
America, the indigenous people
decided to make it a celebration of
500 years of resistance and from

•

The genesis
However, not even the most ardent
champion of the tribal cause can
claim the simple folk of Wayanad,
Coorg or Bastar have an inkling
of who Columbus’was. How, then
did the idea of the Sangamam
originate? The Secretary of
Solidarity, Jose Sebastian, working
with the tribals of Wayanad said that
over the last few years, tribal people,
academicians, activists, NGO’s and
anthropologists have expressed the
need for a meeting of the various
South Indian tribal groups. C R
Bijoy, an activist, said that since
1989 there have small groups
demanding a gathering of southern
Adivasis.
(cntd on page 4)

HI
From Fedina
Ayodhya >
Between sky and earth
Sangamam reoiutlons '
6
Adijyothi .
Cultural Interaction,
WO
and Synthesis
Endo! living „•
-8
For a new life 7-'
Karlnthsndan, Chandu,
and Munda g
Sustainable Development
Fedina News '’Corn^^.^

page 2

JANASHAKTI -_______________

Fedina, Bangalore
December 1992
Dear friend,

It is a long time — yes pretty long time — since
we wrote to you a personal letter. May be last year
we wrote to wish you a meaningful 1992. It is coming
to an^nd and look what a mess we are in during
the las^ month of this year. Ayodhya kept us on our
feet throughout the year, but it has "burnt us alive"
in December, the embers of which will continue flash­
ing the sparks of violence, riots and what not during
the days to come.

The demolition of the Mosque and the decision who
will build what on this controversial site will have its
long lasting effects. It will inflict all of us like the
pestering wounds. We are disgraced, dismayed and
at times we live in fear too. There is a suspicion
growing among us. So far we lived in a kind of har­
mony, we tolerated each other, each other’s gods,
religion and all that. Now that the line of division is
drawn, we are unable to forecast the events to come.
We feel anxious and sometimes frustrated. All this
happens with us, the civilized industrialized and mod­
ernized people. With this we
are moving into the 21st
century.
Another
step,
another year. This society
called
the
"mainstream
society" brings everyday
darker clouds with storms of
destruction and division in­
stead of hope and liberation.

f

---

l&nuary 1993

We faced them and they faced u. ieTn6y smiled: we
tried to return that smile. They grimed us with hope
and we were perplexed — our eyes1.;'jesttoning them.
They understood — they share tl yr hope — they
explained and we heard, they spoke and we listened:
Karinthandan a youth belonging to th.fr clan, a Paniya
of Wayanad, is a legendary figure 4who lived there
many years ago. The white man was ruling them.
The white man moving in the planes. He wanted to
go up the hills. In those days there were no roads,
no paths. Thick forest was seen everywhere. .There
were animals, plenty in number. But the white man
wanted to reach the top of Wayanad hills. He did
not succeed. But Karinthandan knew very nook and
corner of theses forests. He was born here and he
had moved through these jungle. He used to go to
the planes. He knew all the winding paths in this
forest. White man came to know about Karinthandan.
He caught him and asked him to show the path.
The white man did not come alone. Many others
came with him. Not just a path, they cut a road to
Wayanad. Once reaching Wayanad they killed Karin­
thandan. They wanted to tell the world that it is they
who explored the road to Wayanad. Their vehicles
moved. The road was
motorable.
But,
our
Karinthandan
though dead, would not sit
idle, his soul became rest­
less and in vengeance he
caused frequent accidents
on this road. To solve this
awful situation, the white
man gathered many men
who knew witch-craft. They
conducted manthras and
poojas and finally captured
the soul of our Karinthandan
and chained him to a tree at a place called Lakkidi
— which is the entrance gate of Wayanad. The tree
is still there. You can see the chain hanging at Lakkidi
by the side of the road. We believe and hope that
one day Karinthandan will break these chains of
bondage and will liberate himself. That is our hope.
That will be the day of our liberation as well.

We Wish
You
a Peaceful and Prosperous

New Year

Moving away from the "main
roads of civilization" we
move into the by-lanes and
narrow paths taking us into
the mountainous regions. Some trees are still standing
straight only to be chopped down by the merciless
"industrialized and civilized man". Some animals still
move about with distinct fear of being spotted and
killed for its commercial value, again by the "industrial­
ized and civilized man". Some virgin land, lush green,
a sight to the thirsty eyes, are there lying around to
be raped by the so-called "modern man" and some
stones, strong and upholding their heads in dignity,
are there only to be subdued, cut into pieces and
sold in the market again by the same so called civilized
man.

Wandering through these and reflecting on the events
to follow we moved deeper into the sloppy hills where
we saw a group of people, dark in complexion, curly
haired, short in stature, men and women, all attired
in their traditional costumes, moving slowly (there is
no hurry) in rhythm with the nature, singing, swinging,
dancing — all in accordance with the surroundings.
Their faces had no anxiety, no stress, but showed
signs of joy — signs of hope. Surprised we moved
closer. How can they be so happy? How can they
be so hopeful these days?

As they moved, we were stunned. There is hope.
Quietness engulfed our disturbed mind. The sun was
setting in Wayanad. The red rays were clearly seen
spreading its sparkle on the green trees and bushes.
We stood there — do not know how long — and it
was dark when we awoke to this world. There was
peace around us, we felt peace within us.
Dear friend, we like to share these signs of peace
and hope with you. These are our wishes which we
received from the Paniya tribals and we extend them
to you. May you too enjoy these moments of hope
of liberation in your life tool!
Hopefully we will meet again.

Yours sincerely.

We from FEDINA

January 1993

JANASIIAKTI

AYODHYA ANi. AFTER;
Reflections............

EdltoHal

page 3

-

H Lobo

Everyone agrees that Sunday 6th
December 1992 will be considered
as the darkest blot in the history
of Secular Democratic India. All per­
sons who have their heads on their
shoulders, condemn this act of van­
dalism. It shouldn’t have happened.
Now that it has happened, the
tempers have risen high, the emo­
tions are badly hurt and retaliations
have taken place. The highest court
of the land was taken for a ride.
Of course, the days that follow will
tell us the aftermath of such ghastly
happenings.
It is also time now to seriously con­
sider the separation of religion from
politics. Political parties and
politicians have used religion to seek
power and hob-knobbed with it for
their own convenience. A phase in
the Indian history has arrived to dis­
tance one from the other. Let
religion be confined to the houses
and places of worship. In this con­
nection, we need certain code of
conducts for ourselves:
- a ban on political parties and
politicians to mingle religion with
politics.
- a ban on government and all
these who are part of it, to par­
ticipate in any religious functions in
their official capacities.
- a ban on display of any religious
symbols in all government buildings,
offices, transport, public places etc.
- a ban on all religious processions
on the main roads.
- a ban on the use of public address
system in all religious places, (ex­
cept the internal public address sys-p
tern).

All of us or most of us believe in
God. We also affirm day in and day
out that He/She is One. Let our dif­
ferent forms of relating and that One
being, if it has become a source
of disaster, vandalism, brutality and
what not, be restricted to individuals
in the warmth of their houses or in
the enclosure of their places of wor­
ship. On the contrary, let us come
together to celebrate the cultural fes­
tivals of the great land that bring
us closer to each other.

BETWEEN THE SKY AND THE EARTH
The Nobel Peace Prize of 1992 was rightly awarded to 33 year
old Rigoberta Menchu of Guatemala. By this the Norwegian Nobel
Committee acknowledged the struggle of indigenous people not
only in Guatemala but all over the world. The United Nations has
declared 1993 "the International Year of Native Peoples". This
year, there will be a concentration of efforts all over to fight for
the approval of a universal declaration of the rights of indigenous
people.

On the other hand, there is the celebration of the quincentennial
of Christopher Columbus' discovery of America. In this context,
one has to seriously examine and critique the effects of such
"discoveries" and "invasions" on the native people of the place.
History has recorded and hailed the (in)glorious acts of warriors,
discoverers, adventurers from the (un)civilized world on the in­
digenous people. They were massacred, killed and communities
were mercilessly annihilated. It was thought that it is the civilized
whiteman's right to subdue everything on the face of this earth
and that he had the divine sanction to destroy, subdue and es­
tablish his empire.

This phenomena is not restricted to the West alone, but has taken
place in every nation and country. Even in India, the plight of the
indigenous people is excruciating. They are driven out from the
forests, their basic and natural habitat, in the name of develop­
ment and modernization. The non-tribals have practically subdued
them, encroached their land and treated them worse than slaves.
Today most of the native people hang between the sky and earth,
having no place in society, no rights to defend themselves. They
are left open to be exploited by religions, political and other
vested interest parties.
In this context, Menchu stands is a symbol pleading for a rightful
place and just demands of the indigenous people. All over, so
also in many parts of India, the indigenous people have raised
their voice and are becoming increasingly aware and organizing
themselves to demand for their rightful share in the resources
which were theirs. Let these voices be not misunderstood as a
cry towards dis-integration of the nation and forcefully be sub­
dued, but rather be recognized as the voices of the people who
have been the builders of this planet, the protectors of nature and
cultures, and who today demand a rightful share in the resources
which were theirs. Let many Menchus rise in every part of the
globe, from every community of native people and fight for Peace
and Justice.

page 4

There were assorted meetings in Attapadi, Thiruvananthapuram and
other places. Tribals began interact­
ing. This led to a situation where
the Adivasis were able to contact
and mobilize all kinds of people. The
result was this Sangamam.
The bulk of the delegates were from
Kerala, Karnataka and Tamil Nadu.
Groups from Andhra Pradesh,
Maharashtra, Uttar Pradesh, Bihar
Manipur, Rajasthan and West Ben­
gal came as an expression of
solidarity. Many of them had never
ventured out of their areas before.
The spectacle of so many of their
people from far-flung areas, speak­
ing different languages and wearing
varied costumes, was a new ex­
perience.

JANASHAKTl

January 1993

The sessions were addressed by
Prof. A.K. Kishku from West Bengal,
Jharkhand leader Dr. Ram Dayal
Munda, former Vice Chancellor of
Ranchi University, and others. Dr.
Munda talked about traditional tribal
values which the world extolled, but
which, in practice, were denigrated
and derided. As a result, indigenous
people were imbibing inferior
mainstream values which ultimately
destroyed them. Explaining this, he
said: “The world community ap­
preciates the tribal concept of
equality. We do not have caste. The
rest of society is striving to achieve
this. Yet there is a contradiction.
Tribal society is emulating, copying,
the mainstream society around us...
The same contradictions are there

Dr. Walter Fernandez of the Indian
Social Institute, New Delhi, who had
come down here to witness the
functions, said the Sangamam rep­
resented a mid-point in the process
of building up solidarity among
tribals who have been exploited over
the years.

in economic life which was one of
collective ownership and manage­
ment. That’s a national goal. But in
reality our values are denigrated. In
the process of "developing” us, they
put on us the trappings which
destroy us”.

While criticizing the government’s
attempts to rehabilitate the tribals,
he said several tribals had come
back to their original homes due
to the wretched life at the resettle­
ment sites.

Mr. Sanjay Sanghvi, an activist of
the Narmada Bachao Andolan ar­
rived here along with a tribal, Govinda, with a view to gathering support
for the seven year old campaign
against the Sardar Sarovar project.
Explaining the situation in Gujarat,
Mr. Sanghvi, said more than 75000
tribals would become homeless and
impoverished if the area is sub­
merged as part of the mega project.

National Colloquium
A colloquium on issues concerning
the adivasis was held. Groups of
adivasis from different states were
seen exchanging ideas with the help
of interpreters. Adivasis repre­
sentatives presented reports on the
state of affairs in their regions. The
problems were the same
everywhere - land alienation, dis­
placement, eviction problems,
atrocities, loss of rights to habitat
and forest produce.
A number of priority demands and
a plan of action emerged during the
discussion. It was decided to form
a federation of South Indian Adivasi
groups to be named the South Zone
Adivasi Forum, which will organize
a gathering of Tribals once every
year.

The major demands are: one hec­
tare of land to each tribal family;
special court to deal with tribal
problems; amendments to allow
tribals their traditional rights to forest
produce; primary education in the
tribal language; filling up of all posts
reserved for tribals and at least 50
percent jobs in the Forest depart­
ment; and decision making by
tribals with regard to plans for their
development.
The reports and speeches were
translated to Hindi, English, Tamil,
Kannada, and Malayalam. A
delighted tribal said: “It’s wonderful
to think that so many adivasis from
so many places have exactly the
same perceptions. It gives a feeling
of strength and unity for all of us."

Nothing short of autonomy would
give the tribal people the rights so
long denied to them, Dr. Munda
said. Wayanad, Coorg and Nilgiris,
he said, was a contiguous tribal ter­
ritory which had been parceled out
to different states. All of them are
backward, neglected districts. Yet
they are a veritable gold mine for
tea and coffee planters who profited
enormously from the region but
maintained a colonial attitude to the
people and the land, he observed.

“No one will move out, the dam
will be stopped," he said.

Mr. Sanghvi was confident of getting
support for his cause from the tribals
of South India. He sees the Silent
Valley project as a milestone in
policy planning for mega projects.
Allie Schwars, an anthropology stu­
dent from California had come to
collect material for her study on “En­
vironmental and human rights issues
in the Third World”. She said there
was a misconception about the
tribals in developing countries. Na­

January 1993
tional governments, mass media
and international organisations like
the United Nations should come for­
ward to wipe out this misconcep­
tion. She was of the opinion that
the tribals should organize themsel­
ves for their rights like this.
An activist working for the welfare
of tribals in Kodagu said the Sangamam provided the much needed
interaction among the tribals of
South India who are in a minority
and emphasized the need for tribals
organizing themselves to fight for
their demands. She lamented that
many Government programmes for
the welfare of adivqsis were going
awry and the money intended for
them being improperly utilized.

JANASHAKTI
the Moolakurumbas of Kerala and
Nilgiris went to Coorg.

Exhibition
An exhibition of arts, crafts and
photographs was inaugurated by C
M Yogi of Mananthavady and
Kariyayya of Hunsoor, at Birsa
Munda Nagar. Two Worli artists
made greeting cards with traditional
Worli motifs. In another stall, a wide
range of herbs and medicinal plants
were on display. An array of snares,
traps and fishnets were also on
show. Another interesting feature
was the display and sale of oil paint­
ings depicting different features of
tribal life by Lincy from Banglore.
The expression of ‘folk’ life in

P<W 5

feet as the festival picked up
momentum. CPM Wayanad district
secretariat issued a statement
saying the Sangamam was intended
to sow the seeds of separatism
among the tribals. It said the festival
was aimed at isolating the tribals
from the mainstream. It also ac­
cused the involvement of foreign
hands.
The Yuvajanavedi has charged that
the festival was a planned move by
foreign hands to trigger separatist
tendencies among tribals. The BJP
sees shades of Nagaland type con­
version exercises in the move.
Posters condemning the festival had
been put up all over Mananthavady
town by detractors. The

Narayanan, President of Solidarity,
opined that the orderly yet informal
conduct of the over 2000 San­
gamam delegates for the week long
Sangamam gives the lie to those
who questioned the ability of the
adivasis to organize and manage
such a mamoth gathering. The
spontaneity testifies to their total
commitment and involvement., he
said.

Another activist was pained that
some of those who were instrumen­
tal in conscientization of the adivasis
now felt threatened by the unity,
self-reliance and decision making
capabilities of the adivasis. This
paternalistic notions of indispensibility should be overcome, she
said.
One animator who had worked for
over a decade for rejuvenating the
identity and self-assurance of the
adivasis confessed to having mixed
emotions on seeing the fruits of his
labor. Not being recognized as ‘Sir’
the Sangamam volunteers, many of
whom he had trained, refused to
let him get food unless he produced
his coupon and his ‘support staff’
badge.

There was a painting workshop
facilitated by C F John from Ban­
galore, in which 18 Adivasi youth
participated, which brought out the
colorful and uninhibited expressions
of folk art.

Exposure

Not all Roses...

After the discussion there was a uni­
que ‘exposure’ programme of inter­
action which was the highlight of
the Sangamam. Tribal villages in
Kerala, Karnataka and Tamil Nadu
played host to tribals from different
regions. Maharashtrian tribals
stayed with those in Gudalur, while

However, a shadow of controversy
has fallen on the Sangamam with
several organisations such asYuvajanavedi and BJP coming out
against it.

Sangamam — a unique moment
‘classical’ medium and technique
Yuvajanavedi also held a public
was novel and innovative.
meeting against it.

The protest against the Sangamam
by these organisations had little ef-

The controversies notwithstanding,
one thing that emerges clearly from
the Sangamam is that the tribals
of South India, who are neither or­
ganized nor aggressive, are begin­
ning to resent their exploitation in
the plantations. Unless the govern­
ment acts now, the tribal areas of
South India may not remain peace­
ful for long.

Compiled and prepared from an article in
Frontline and other materials from leading na­
tional dailies by Mathew Kokkat

JANASHAKTI

page 6

January 1993

RESOLUTIONS OF THE SANGAMAM
1. The Adivasi Culture and Identity
should be sustained. For this the
government, development agencies
and the people at large should
render support and help.
2. Tribal languages have to be
fostered and they must be used
as the medium for primary educa­
tion in tribal areas.

7. Tribal Housing Schemes must
be entrusted with the tribals and
middlemen must be excluded. Also,
they should have the opportunity
to build their houses within the pur­
view of their culture and social life

ment etc.) have to be planned and
implemented.

15. Subsidy for subsistence food
grains must be made available to
all the adivasis in the country.

8. Special Courts must be estab­
lished to solve the tribal issues and
atrocities against them.

16. Creative measures have to be
established for providing the tribals
with employment in the government
3. The laws for the retrieval of the 9. Adivasi Social and Family orders and public sector institutions.
Educational and physical qualifica­
of life have to be lawfully accepted
alienated lands of the tribals have
tions must not be criteria for this.
and approved.
to be enforced. In the states where
no such laws exist, they have to
10. The planning and implementa­
be passed for immediate action.
17. Educational facilities and
tion of Tribal Development
The widely happening encroach­
privileges for tribals must be in­
Programmes must be entrusted
ments and transactions of tribal
creased and made uniform at the
with the tribals.
lands must be stopped. The land­
national level.
less tribals must be provided with
11. All debts and liabilities of the
land to the extend of 1-2 hectares
tribals to the government and semi­
18. Cheating the tribals of their
and the process must be com­ government agencies have to be
privileges and rights with forged
pleted within a period of 3 years.
written off.
and cooked up records and cer­
4. The Forest laws have to be ade­ 12. Separate ministries at state and tificates must be effectively
prevented.
quately amended so as to the
national levels must be established
protection of forests be entrusted
for the purpose of the over-all
19. Teachers in tribal areas must
with the tribals.
development of the tribals.
be given refresher courses on
5. The eviction of tribals for the 13. Reservation of seats at adivasi culture and life. Only those
purpose of the implementation of
Panchayath, District Councils,
who honor our life and culture must
mega-projects have to cease.
Legislatures and Parliament should
be appointed in such areas.
be increased proportionate to the
6. The Adivasis must have the right tribal populations at these levels.
For realisation of the above needs,
and freedom to gather forest
14. Time-bound programme for the it is decided to approach the
produce and the existing forest
central and state governments and
laws must be amended according­ realisation of the primary needs of
other development agencies.
the
tribals
(land,
housing,
employ
­
ly.

Adijyothi
The Adijyothis are symbolic tor­
ches of the hopes and aspirations
of the tribal people. Adding to their
symbolism were the places where
they originated.
The Adijyothi which wound its way
through the mountains and forests
of Coorg and Mysore districts
started from the land of the Jenu
Kurubas and the Soligas, the scene
of a 25-year battle with the Kar­
nataka Government to retrieve
tribal land given to an industrialist.
The struggle, began in 1966, took
on a more organised form under
the banner of the Budakattu
Krishikara Sangha in 1981. In

August 1990 the people won the
battle.

The second jyoti began its journey
from Lakkidi in Wayanad. This is
the site of the legendary “Karinthandan Smarakam”, a tree with
a chain tied to it. The soul of Karinthandan, an adivasi killed by the
British is believed to be chained
there.
One torch started from Ponkuzhi,
on the Kerala-Karnataka border.
Myth has it that Sita resided in a
pond here when Rama sent her
out of the palace. Two Adivasis
fed her and her children. When she
disappeared, they built a temple
in her honour. Later, non-tribal

migrants wrecked the temple in the
belief that the Adivasis’ strength
came from it.

Doddasampige (the Great Champak) in the Biligiri Ranga Hills, Kar­
nataka, was the origin of another.
This is hallowed ground in the heart
of the forest, revered by the Soliga
people. The champak tree here is
believed to be about 2,300 years
old.
Another jyothi started from Edakkal
in Kerala, the site of a number of
engravings made by ancient
Moolakurumbas. The engravings
belong to the third century B.C.
Adapted from the press release
prepared by the Sangamam doc. team

January 1993

page 7

JANASHAKTl

Cultural Interaction - Synthesis - Symbiosis
Promod John

There has been an increasing em­
phasis on the Cultural Rejuvenation
of Indigenous peoples for their
liberation and reclamation of their
heritage. Though some propound
the integrationist view and yet others
a conservationist view it is, as al­
ways, in the synthesis of both that
the way to liberation lies. Interaction
with other societies and then en­
riching their cultural expression
often results in both cultures be­
coming more vibrant and stimulat­
ing.

adivasi situation that it portrays, has
had a checkered history. It is a
street play that offers a part his­
torical, part analytical look at adivasi
history for the past two hundred
years and then calls for a sustained
effort to reclaim their heritage.
Though the events portrayed are
based in Wayanad, Kerala, it rep­
resents adivasi struggles all over the
Globe. The issues highlighted, such
as the exploiters remaining the same
but assuming different garbs or the
encroachment of their land and sub-

The Saga: The play starts in the present
and uses the 'flash back* technique to give
a historical and analytical perspective of the
hunger of the adivasi. The changing modes
of exploitation and serfdom are brought out
forcefully by having the same actor play
the roles of the feudal lord and Congress
and Communist Politicians.
A voice cries out “Paikkintoo..." — "I am
hungry." This cry brings the Gadhikekkaran
who* conducts the Gadhika who takes them
back to the roots of the causes and genesis
of their hunger. He evokes the racial
memories which go back to the first
decades of the 18th century. Their master
is the feudal lord. Oppression is direct. The
tools of oppression are religion and brute
force.

The next stage is the arrival of the British.
The adivasis are then used by the feudal
lords, who collaborate with the British, to
spy on the local Pazhassi King, and inform
on his whereabouts. In return for this, the
British also turn a blind eye to the oppres­
sion. The inflow of Migrants from Southern
Kerala, from the then Travancore State, rat­
tles the feudal lords. This fear is short-lived
since they too establish a cordial working
relationship, to the detriment of the adivasis,
whose lands are freely given to the migrants.
With the advent of Independence the feudal
lord, who first opposed the freedom strug­
gle, becomes a Congressman. He is
staunchly anti-Communist.

The imminent capture of power by the Com­
munists, in 1957, prompts another change
of color. The feudal lord who shouted Vante
Madaram begins to shout Inquilab Zindabad — and continues the perennial op­
pression.

The adivasis were paid in kind, called the
ball! — most often paddy or rice. They
were cheated by using a measure that was
less than that used for others. In the famous
Balli agitation, inspired by a trade-union
worker Varghese at Thirunelli, they
demanded that their wages be paid accord­
ing to the standard measure. This struggle
is also portrayed.

“Paikkintoo ....” a sc
Nadugadhika is one such interac­
tion that has become a powerful
force — powerful enough to rattle
the omniscient state apparatus into
banning it about a decade ago. It
is a multifaceted cultural expression,
being both an adivasi custom and
the name of a saga on the adivasi
life for the past couple of centuries.

le from Nadugaghika
sequent legal dispossession, are
common world over.

The Ritual: The adivasis, as all
animistic societies, believe in cleans­
ing their environment and the per­
son of spirits when either become
abnormal. Gadhika is conducted by
the Adiyars of Wayanad, in Kerala,
to exorcise the ‘evil spirits’ spread­
ing diseases. Once exorcised, the
person is expected to become heal­
thy again. There is an urgent need
to thus exorcise the disease causing
spirits from the Nadu, the land.

A Synthesis: Nadugadhika though
performed in an ‘alien’ form expres­
ses adivasi reality forcefully. It
makes the observer confront reality
as perceived by the adivasi. As all
powerful forms of expression,* it is
Nadugadhika stirs memories and
the
synthesis of two dispartate cul­
takes us from adivasi legends, pre­
tures. This type of interaction be­
history and history up to the
tween cultures, the vanguard of
present. It implicitly asserts that the
which should be those who are
official history gives only part of the
rooted in their own culture and can
picture, and that a more holistic one
emphatise with another in a spirit
needs to be made before we can
of openness, should be encouraged.
come to grips with adivasi reality.
It is an essential part of the net­
The question askedduring the
course of the performance ‘What is working of the oppressed, and an
indivisible part of the struggle for
my crime, that I was born?’
demands an answer.
£c)mmuni diberatidhd CELL
326, V Me K I -lock

The Saga of the Play: Nadugad­
hika the Play is the effort of K J
Baby, and was presented by the
Wayanad Manjumalai Makkal at the
Adivasi Sangamam. It, much like the

Highly potent and popular, it was
performed close to 500 times in the
early 1980s before it was banned
by the government for being anti­
national. It was last performed within
the confines of the jail in which the
artistes were held, on the request
of the other inmates. Recently resur­
rected, its performance at San­
gamam was one of its first since
its revival.

The play ends with a call for resistance to
the forces of stagnation and the possibility
of revitalizing thier roots for a better future.

Koramono’ L
Bsngalorc-CC J034
India

THE END OF LIVING AND THE BEGINNING OF SURVIVAL
In 1854, the "Great White Chief" in Washington made an offer for a large area of Indian land and promised a "reservation" for the Indian
people. Chief Seattle's reply, published here in full, has been described as the most beautiful and profound statement on the environment
ever made.
I

PRECIOUS
How can you by or sell the sky, the warmth of the land?
The idea is strange to us.
If we do not own the freshness of the air and the sparkle of the water, how
can you buy them?

ALL SACRED
Every part of this earth is sacred to my people.
Every shining pine needle, every sandy shore, every mist in the dark woods,
every clearing and humming insect is holy in the memory and experience of
my people. The sap which courses through the trees carries the memories of
the red man.

The white man's dead forget the country of their birth when they go to walk
among the stare. Our dead never forget this beautiful earth for it is is the
mother of the red man.

|

The air is precious to the red man, for all things share the same breath - the
beast, the tree, the man, they all share the same breath.
The white man does not seem to notice the air he breathes. Like a man dying
for many days, he is numb to the stench.

But if we sell you our land, you must remember that the air is precious to
us, that the air shares its spirit with all the life it supports.

The wind that gave our grandfather his first breath also receives his last sigh.

And if we sell you land, you must keep it apart and sacred, as a place where
even the white man can go to taste the wind that is sweetened by the
meadow's flowers.

ONE CONDITION
So we will consider your offer to buy our land. If we decide to accept I will
make one condition: The white man must treat the beasts of this land as his
brothers.

We are part of die earth and it is part of us.

I am a savage and I do not understand any other way.

The perfumed flowers are our sisters; the deer, the horse, the great eagle,
these are our brothers.

I have seen a thousand rotting buffaloes on the prairie, left by the white man
who shot them from a passing train.

The rocky crests, the juices in the meadows, the
body heat of the pony, and man - all belong to the
same family.

I am a savage and I do not understand how the
smoking iron horse can be more important than
the buffalo that we kill only to stay alive.

NOT EASY

What is man without the beasts? If all the beasts
were gone, man would die from a great loneliness
of spirit.

So, when the Great Chief in Washington sends
word that he wishes to buy our lana, he asks much
of us. The Great Chief sends word he will reserve us
a place so that we can live comfortably to oureelves.

For whatever happens to the beasts, soon happens
to man. All things are connected.

He will be our father and we will be his children. So
we will consider your offer to buy our land.
But it will not be easy; For this land is sacred to us.

THE ASHES

This shining water that moves in the streams and
rivers is not just water but the blood of our ances­
tors.

You must teach your children that the ground
fieath their feet is the ashes of your
and fathers. So that they will respect the land,
tell your children that the earth is rich with the
lives of oi*r kin.

•

If we sell you land, you must rememberjhat it is
sacred, and you must teach your chfldrefi UUti it is

**ych your children what we have taught our
'efludren, that the earth is our mother.

sacred and that each ghostly reflection in the clear
water of the lakes tells of events and memories in
the life of my people.

The water's murmur is the voice of my father's
father.

Whatever befalls the earth befalls the sons of the
earth. If men spit upon the ground, they spit upon
themselves.

KINDNESS

This we know: The earth does not belong to man;
man belongs to the earth. This we know.

The rivers are our brothers, they quench our thirst.
The rivers carry our canoes and feed our children.
If we sell you land, you must remember and teach
your children that the rivets are our brothers and
yours, and you must henceforth give the rivers the
kindness you would give any brother.

All things are connected like the blood which
unites one family. All things are connected.
Whatever befalls the earth befalls the sons of the
earth. Man did not weave the web of life: he is
merely a strand in it. Whatever he does to the
web, he does to himself.

We know that the white man does not understand
our ways. One portion of land is the same to him
as the, next, for he is a stranger who comes in the
ihght and takes from the land whatever he needs.

Even the white man, whose God walks and talks
with him as friend to friend, cannot be exempt
from the common destiny.

The earth is not his brother, but his enemy, and when he has conquered it,
he moves on.

We may be brothers after all.

He leaves his father's grave behind and he does not care. He kidnaps the
earth from his children and he does not care.

One tiring we know, which the white man may one day discover our God is
the same God.

His father's grave and his children's birthright are forgotten. He treats his
mother, the earth, and his brother, Ute sky, as things to be bought,
plundered, sold like sheep or bright beads.

We shall see.

You may think now that you own Him as'you wish to own our land; but
you cannot. He is the God of man and His compassion is equal for the red
man and the white.

His appetite will devour the earth and leave behind only a desert.

This earth is precious to Him and to harm the earth is to heap contempt on
its Creator.

I do not know. Our ways are different from your ways.

The whites too shall pass; perhaps sooner than all other tribes. Contaminate
your bed, and you will one night suffocate in your own waste.

The sight of your cities pains the eyes of tire red man. But perhaps it is be­
cause the red man is a savage and does not understand.

But in your perishing you will shine brightly, fired by the strength of the
God who brought you to this land and for some special purpose gave you
dominion over this land and over the red man.

There is no quiet place in the white man's cities. No place to hear the unfurl’ ing of leaves in spring, or the rustle of an insect's wings. But perhaps it is be­
cause I am a savage and do not understand.

The clatter only seems to insult the ears. And what is there to life if a man
cannot hear the lonely cry of the whip-poorwill or the arguments of the
frogs around a pond at night? I am a red man and do not understand.
The Indian prefers the soft sound of the wind darting over the face of a
pond, and tne smell of the wind itself, cleaned by a midday rain, or scented
with the pinon pine.

That destiny is a mystery to us, for we do not understand when the buf­
faloes are all slaughtered, the wild horse are tamed, the secret corners of the
forest heavy with scent of many men, and the view of the ripe hills blotted
by talking wires.
*
Where is the thicket? Gone

Where is the eagle? Gone

The end of living and the beginning of survival.
Fedina,902 Indira nagar I stage, bangalore

38. (design i Painting: Lincy)

January 1993

JANASHAKTI

page 10

For A New Life Among Adivasis...
Dr Ram Dayal Munda* al theSangpmam
Dr Ram Dayal Munda was wel­
comed to the Sangamam Collo­
quium by the vice-chairman of the
organising committee, Mr G K Pushkar. Due to* his hectic travel, he
came a little late for the meeting.
Dr Munda expressed his happiness
and joy to be in this historic event.
He said that there were many oc­
casions, many national level leaders
and many fora, to organise such
kinds of get- together or melas, but
those trials were not successful. But
here, in the south, the tribal groups
and likeminded people have made
a major breakthrough by organising
this Sangamam. He said that this
is the greatest evidence there is of
solidarity among the groups. There
is an urgent need to unite and build
a common platform. This is a pre­
requisite to build a base for a tribal
identity. Dr Munda said that he had
come here with all the difficulties
to hear the voices of the many
groups who are gathered here. He
continued saying that the agony and
the tears shed by the tribals are
echoing in the hills and mountains
of the land.

Now-a-days, the tribal people are
marginalised and alienated. The
resources are controlled by the
state, all the natural resources are
taken away from the tribal com­
munity. The tribals themselves are
feeling that they do not belong to
the country and the country does
not belong to them. Every action
of government, government
schemes and policies are made to
suppress the identity of all tribals
in India. The tribals feel that they
are cornered and ignored in their
own land. There are also differences
among certain groups of tribals.
Politically the adivasi society was
democratic. The present Indian
political situation is capitalistic and
undemocratic. It does not function
as it was meant to. Each panchayat
system has become a body of
politics and authoritative.
Panchayats do not fulfill the real
meaning of democratic panchayat—
the electoral system for instance, the

way it shows the majority and
minority. It does not include the
tribal sincerely. We do not see the
participation of tribals. It is a strange
phenomena during the elections.
The results of the elections do not
reflect the democratic process nor
the will of the people. At the local
level, when we elect the leaders,
most of them are not from the tribals
or locals.

The participation of the tribals in the
decision making process is negli­
gible thereby assuring that the
benefits that are supposed to reach
the tribals do not reach them. The
democracy which was practiced by
the tribal society has vanished.
Naturalistic religion was practiced

Later on, it is possible that different
religious practices may disappear.

Finally there is literature and arts.
Every part of it is focused on the
participation of our tribal com­
munity. At the national level they
experience a kind of isolation.
Hence they become individualistic
and antagonistic. Tribals are ex-.
pected to interact and to be in­
tegrated. The folk and the tribal art
are disappearing fast. The tribal
people are tempted to copy other
forms of art and culture.
The most needed aspect of life is
the political aspect. The tribals are
looked down as children. They are
considered not capable of manag-

Powerful Expression — Dr. Munda
ing themselves. Somehow the tribals
by the tribals all over the world.
Especially in India, the adivasi
are facing difficult times in function­
religion was practiced very sincere­
ing . The idea of coming together
ly. Dominant society however, does
in such kind of meeting is to take
not value it, nor does it have ac­ better positions to identify and to
ceptance as a distinct religion. The
plan for the future of tribals. The
Hindu religion has dominated, dis­
place where we are meeting now
torted and debased our religion.
was once upon a time a great tribal
When we think of future religion, it
land which was historical. The
is going to be naturalistic as it was
present
situation is that the tribal
in the beginning as the tribals had.
population
is decreasing and the
Tribal religions do not have a hierar­
non-tribal population is increasing.
chical framework. The present
During the British time when we look
religion will be almost abandoned,
at the map, there is major area of
and there may be secular religion.

/5A-.

January 1993
tribal land only. The present situa­
tion is opposite to the past.

Major parts of north, central, south,
east and west, tribal areas have
been destroyed in a programmed
manner in order to destabilize the

JANASHAKTI

__________________________ page 11

tribal society. I call upon the people
to make a provision to have a mean­
ingful autonomy of tribal area and
its people. Those who consider the
welfare and equality of the tribal
people should come forward in this

regard. I only hope that this will
bring new life among the tribals.
Dr Ram Dayal Munda was the Vice Chan­
cellor of Ranchi University and is the leading
Ideologue of the Jharkhand Movement
Excerpts of the speech was provided by the
Sangamam documentation team

Karinthandan, Talakkal Chandu and Birsa Munda
The three names are familiar to
all those who came to the Adivasi
Sangamam in Mananthavady,
Wayanad, from October 12-19,
1992. What is less familiar, is the
significance of the trio.

Karinthandan
‘Karinthandan Smarakam’ is a
tree with a chain tied to it. Adivasi
history has it that in the 17th
century the British colonists, after
having developed cash crop
production in the Wayanad
mountains, wanted to find a way
to the port-town of Kozhikode,
to transport their produce. Karin­
thandan, a Paniya cowherd,
showed the way. He was sub­
sequently shot dead by the
British who wanted to project an
image that it was they, and not
Karinthandan, who found the
path.

process we deprive them of their
homes and throw them out, all
in the name of conservation.
Things have not changed since
the days of the British when
Karinthandan was killed to
preserve their racial superiority.
Now we kill the adivasis to hide
our grossly exploitative, unsus­
tainable lifestyles. The name is
also a symbol of hope.

Talakkal Chandu
When the British came to India,
the mainstream society col­
laborated with them. What
should have been an absurdly
easy struggle had to be a long
drawn out one because of this
fact. These collaborators did
nothing to fight for liberation until
they became directly affected —
and many did not fight even at
the end.

Later a group of bandits were
known to be operating from this
area who were using the Paniyas
for their work. The big landlords
called for the service of
astrologers who said that the
soul of Karinthandan was to
blame. The soul was ritualistically
tied to the tree with a chain.
Paniyas believe that the soul of
Karinthantan would break the
bonds of the chain when the
adivasis are free from bondage
and oppression.

The adivasis however had better
sense. Their struggles against
the dominant society has been
a ceaseless struggle. Prominent
among their victories over the
colonial forces has been their
victory over the British in 1802.
More than half a century before
the first official war of Indian In­
dependence, the adivasis of
Wayanad under the leadership of
Talakkal Chandu, in a successful
campaign, captured the British
fort at Panamaram, in Kerala.

The venue of the Sangamam was
Karinthandan Nagar. It is sig­
nificant in many ways. The
modern eco-fad and the conser­
vation policies pursued by
governments and agencies often
take away the credit of the
adivasis from the eco-friendly
life-system that they have nur­
tured through the ages. In the

The Adijyothis, torches symboliz­
ing the resurgent adivasi identity,
from seven different places of
India, merged at this precise fort,
as a tribute to this pioneer, who
had the courage and vision to
oppose colonial forces when the
pillars of society were collaborat­
ing with them, selling the country
while busy devising means as to

how best to exploit the situation
for their benefit. It was also an
affirmation of the determination
to work towards unity.

Birsa Munda
Another fighter for liberation, this
fearless adivasi was poisoned by
the British at the young age of
25 for daring to question their
legitimacy of rule. Even at
school, he questioned the
teachers as to their faulty per­
ceptions and world view. Skilled
in both dancing and playing the
flute, he was a respected leader
of his people, though young, and
is one of the most popular
(leaders ever. It is a measure of
his greatness that people them­
selves have mobilized to build
a memorial in his honor.
The exhibition venue was named
in his honor. It symbolizes the
need for the youth to come to
the forefront in the adivasi strug­
gle for justice. It is also a tribute
to this artiste who did not shirk
from his duty of liberating his
people.
The naming of the main venue
after the mild mannered cowherd
is to assert that the adivasis are
willing to share with others the
fruits of their support system and
teach them the way to a sus­
tainable future. The linking of
Birsa Munda and Chandu, with
the Sangamam, is to indicate
that the struggle for liberation
must be waged by the adivasis
themselves. Though many are
musically inclined, it is a pledge
that they will do their duty
towards their people.
Adapted from material prepared by
the Sangamam documentation team

JANASHAKTI

page 12

January 1993

SUSTAINABLE DEVELOPMENT
EMEHEL
Agriculture is the back-bone of In­
dian Economy. 80% of the Indian
population live in villages and most
of them involve themselves in
agriculture. Food production is the
major occupation in the rural
economy. The five year plans recog­
nized the need for raising food
crops in this country.

Green Revolution was introduced in
order to ward off hunger and des­
titution. The population was on the
increase while the food stocks
depleted constantly.
In order to
build up these depleting stocks and
to raise the productivity of the land,
(no doubt, due to the influence of
the international financial institu­
tions) India went for green revolu­
tion, with major irrigation facilities
and import of hybrid seeds which
naturally go along with fertilizers and
pesticides. History has shown that
these measures were futile com­
pared to the ecological cost, health
hazards etc. The calculation of cost
benefit was taken just on the basis
of input and output, but the factors
like pollution of air and water, land
degradation, toxic content in the
crops, etc., were not taken into ac­
count at all. To say the least, there
was no ecological and health audit
of this new technology that was
introduced in the country.

Another dimension of this is that the
traditional methods of farming, the
local seeds which were resistant to
drought and pest, traditional
methods of irrigation, water and land
management and other such related
issues, which were very well
managed by the people themselves,
and which were proved to be sus­
tainable got lost in the process of
modernization, chemicalisation and
industrialization of agriculture.
As a result of all these, what we
have today is an non- sustainable
agriculture which requires high ex­
ternal input. It is in this context that
we have to considenthe options that
are open before us towards sus­
tainability and local management.
The following are the indicators of
sustainable agriculture (Source:
Dover, M. and Talbot, L.M. “To Feed

the Earth: Agro-Ecology for Sus­
tainable Development”).

Ecological Indicators:
- Replenishment of soil nutrients
removed by crops.
- Maintenance of* the soil’s physical
structure.
- Constant or increasing levels of
organic matter in the soil.
- No increase in soil acidity or
toxicities.
- Minimum off-farm environmental
contamination.
- Maintenance of habitat for pol­
linators, biological pest control
agents and wildlife (the latter with
the proviso that there is minimal
build-up of weeds, pests and dis­
eases)
- Conservation of genetic resources
of crop and animal species
formed;
and farmers having
equitable access to genetic
material.
- A diversity of species farmed on
a given site, and maximum useful
nutrient and energy transfer be­
tween species.
- Continual cover of the soil by
vegetation.
- High efficiency of water use, min­
imal evaporation from open water
surfaces and sprays.
- The direction of technology
change away from the ue of non­
renewable resources and sub­
sidized energy, and towards the
introduction of renewables,
making more use of local resour­
ces and increasing photosynthetic
efficiency
Social/Cultural Indicators:
- The farmer plays the leading role
in designing the farm system and
choosing technologies; and these
designs and technologies build
carefully on the precise site char­
acteristics and on traditional
husbandry techniques.
- Farming and pastoral communities
thrive, but not at the expense of
other communities (especially the
urban poor).

- Non-agricultural employment is
also available in agricultural areas.

Output Indicators:
- Yields are reliably constant or in­
creasing.
- Agriculture is profitable enough to
secure adequate subsistence and
income for the farmer’s family.
- Farmers’ targets are to “optimize
productivity on a long term basis”
rather than to “maximize produc­
tivity now".
Economic Policy and
Institutional Indicators:
- Prevailing prices, grants and sub­
sidies encourage farmers to max­
imize long-term productivity andresource conservation with
security of supply as the main
short-term goal - rather than to
maximize short term productivity
- Extension, research, policies and
procedures emphasize the farm
system and not just individual
commodities or enterprise; in­
tegrated advice is given to
farmers.
- Policies, plans and targets do not
emphasize solely output per unit
' area; farmer’s net economic
benefit and ecological sus­
tainability are also goals.
- Regulations are in force to ensure
that farming causes little off-farm
environmental contamination.
- Land of the highest production
potential is allocated to agricul­
ture.
- Where agriculture produces
regular surpluses, land is usefully
retired to other productive uses.
- Financial assistance to farmers is
not linked to specific commodities
in a manner that discourages the
best use of a region’s ecological
suitabilities.
- Rather than price of chemicals
being subsidized, the opposite is
the case: their price incorporates
environmental costs; the “polluter
pays” principle is applied.

January 1993

FE®ANEWS CORNER
JBANGALORE
Women staff meet:
The women staff of FEDINA met for
a second time at Bangalore office
on November 2nd and 3rd as a fol­
low-up of their earlier meeting. The
following topics were taken up for
discussion: are there opportunities
available for the women staff within
the organisation? What are the
societal and biological limitations for
taking up challenges?
The second part of the meeting was
spent in discussions on Women and
the Economy. When we think of
women’s programmes why do we
always think of income generating
schemes? What are the effects of
income generating schemes on
women? Is it an extra burden on
the women? Finally it was con­
cluded that even though income
generating schemes are a burden,
they are a necessity but there
should be division of labour in the
family.

Area coordinators9 meet at
Chengam:
The recent meeting of the area coor­
dinators was held at Chengam, in
the serenity and quietness of
Jawadu Hills. The atmosphere was
very conducive for serious reflection
and discussion. Everyone felt quite
enriched and refreshed after the
Chengam meeting. Procedures
within Fedina, role of the area coordinator, participatory culture,
priorities and urgencies and the
Year of the Indigenous People were
some of the important issues that
came up for discussion during the
meeting.

JANASI1AKTI

page 13

paise has to be paid. They utilise
this amount for any income generat­
ing scheme of their choice. This
capital amount should be returned
on Saturday. The money can be
taken again on the following Mon­
day. The only restriction is that this
money should not be used for
buying alcohol or anything else that
is harmful to health. This new ven­
ture is only an experiment at present
and if this is proved a success, it
will be implemented in other villages
as well.

Health camp:
A three day health education camp
was conducted for children of dif­
ferent villages in the month of Oc­
tober where 13 girls and 18 boys
all studying in the 7th and 8th stand­
ards participated. The first day was
spent on the importance of personal
hygiene, cleanliness of the sur­
roundings, importance of nutritious
food and clean drinking water.

The second day stress was laid on
prevention of diseases, their
symptoms, first aid and related mat­
ters. Simple home remedies for ill­
nesses like cold, fever, stomach
ache, headaches etc. were taught.
Cultural programmes and games
also formed a part of this
programme.

No smoking please:
No Tobacco Day was observed at
Yamare on October 30th. The

programme was inaugurated by Dr.
Bhavani from Kidwai Hospital. Dr.
A Shekar from PHC Dommasandra
and Dr. Vinayakumari from Kidwai
hospital spoke on the ill-effects of
tobacco and how to identify cancer.

Cultural troupe in
Bangalore:
On November 7th, our cultural
troupe from H.D. Kote visited Ban­
galore and took part in the Parisara
Prajna Utsav during which they per­
formed different types of kolatas and
a street play. Their performance was
very much appreciated by all who
participated in the function.

Watershed programme
extended:
The present programme of water­
shed development, which is
progressing well in two tribal hadis,
has much impact on other tribal
hadis in the area as well. Due to
*the demand by the tribals, the
programme has been extended to
two more hadis Hunasekuppe A and
B. Initial discussions with the people
and the survey has been already
done in this regard. It is planned
to start the programme by next
month. Approximately 96 acres of
land will be covered under this
programme which focuses mainly
on conservation of soil and water.

ARJAPURA^
An experiment:
A new scheme has been introduced
for the benefit of the women of
Janthgondanahalli who depend on
daily wages for their subsistence.
They have formed a small group
of their own and each of them are
given a sum of Rs.100/- on every
Monday. Everyday an interest of 50

Kolatta -HD Kote troupe

JANASHAKTl

page 14

Traditional tribal songs
recorded:
The recording of some of the
famous traditional tribal songs sung
by tribal women was done recently.
This was done during a three day
programme arranged solely for the
purpose. 16 songs have been
recorded so far. This is the first time
that traditional tribal songs were
recorded at H.D. Kote.

WAYANAD
Bridging the gap
6th, 7th and 8th of August were im­
portant days for the leaders of
people’s organisation where Fedina
has programmes. Their repre­
sentatives met together at Wayanad
on these days. They were from Sarjapura, H.D. Kote, Chengam, Nilgiris
and Wayanad. The gathering com­
prised of seventy people. They
shared their culture, customs, prac­
tices, life-situation and struggles.
They were also given opportunity
to visit tribal villages in Wayanad
and Nilgiris. Coming back from the
villages they evaluated the life-situa­
tion of tribals of these areas. They
felt that the life of the tribals is the
same everywhere ng matter from
which part of the country they come
from. There are numerous
similarities in their belief, culture,
custom and practices. This finding
and understanding was the outcome
of this get together. They really en­
joyed their being together. The cul­
tural barriers were forgotten. The
Paniyas and Naikas of Wayanad and
Nilgiris joined hands with the Betta
kurubas, Jenukurubas and Yeravas
of H.D.Kote and the Karala Vellala
Gowdas of Chengam. They lived
three days together, singing, danc­
ing and sharing their aspirations of
life. Though FEDINA had provided
several occasions for it’s staff mem­
bers to come together, it was for
the first time that the representatives
from our programme areas were
given such an opportunity.

Adivasi Aikya Samithy
reaches out:
The involvement of AAS in sorting
out the various problems and im­
plementing programmes for their fel­

low beings has been extended to
many more colonies. The important
expansions were in Bathery and
Vaduvanchal areas. People are now
convinced that if AAS interferes in
solving their problems they settle
them genuinely. They have the feel­
ing that if they contact the AAS they
will get justice. This confidence has
made people to approach the AAS
for various problems of their life. The
constant visits to the colonies by
the AAS leaders necessitated this
expansion to more colonies. Now
the Adivasi Aikya Samithy is actively
involved in 60 tribal hamlets of
Wayanad. The AAS has almost be­
come the mouth piece, the inde­
pendent and just voice of the tribals
of Wayanad.

January 1993
promised to settle the issue. He of­
fered to give Rs.500/- to Cheeru.
However, he put a condition that
the AAS should never tell the public
that this amount was given by him,
rather they should tell that the cash
is from the AAS fund. The AAS right
away refused this proposal. Com­
plaint was sent to the authorities
including the Chief Minister of
Kerala, demanding action on this
matter.

Cheeru delivered a male child.
Having neither father or mother or
any close relatives, Cheeru is vir­
tually an orphan. This situation has
further added to her sufferings. Now
the AAS is looking after her needs.
It is decided to file a private com­

Education for working children
plaint in the court demanding jus­
Illegal pregnancy at Vazhavatta:
tice.
Ms. Cheeru of Moorthikunnu center
in the Vazhavatta area got pregnant
The Adivasi Aikya Samithy con­
from a neighbouring non-tribal.
ducted a protest march and public
Having heard of the incident the
meeting at Vazhavatta in protest of
AAS leaders contacted the accused.
the event. Both were well attended
However, he was not ready to ac­ by the tribals of the area. There were
cept the truth and rejected the ac­
more women than men in the
cusation. He went to Cheeru and
march. The AAS leaders strongly
threatened her saying that he will
condemned the atrocities against
the tribals during the public meeting.
kill her if she continues to accuse
him. He even asked her to have
This event has helped to convince
an abortion. But Cheeru refused.
the non-tribals that they cannot easi­
ly exploit the tribals any more.
The AAS had filed a case with the
local police but no serious action
was taken by the police. The ac­ False case against
AAS leaders:
cused had already politically in­
fluenced the police. A political leader
There is a good team of youth in
who is one of the relatives of the
the AAS of Vaduvanchal area. They
accused contacted the AAS and

January 1993

keep on going from hamlets to ham­
lets conducting meetings of AAS.
Some politicians were not happy
about this. They were not happy be­
cause these young people were
going away from their clutches.
Their attitude of questioning and
challenging any unjust deeds further
irritated others.
To stop this strengthening of AAS,
some interested persons filed false
cases against six AAS leaders of
the area. They accused that these
tribal youth stole their plantain,
arecanut, ginger etc. The idea be­
hind their traveling at night is for
stealing, they complained. The AAS
of the area conducted a jatha in
protest against this false case. The
idea of weakening AAS by such ac­
tivities will go only in vain, they

JANASHAKTI

Literacy Day:
The International Literacy day on
September 8th was observed in Nil­
giris in a festive atmosphere. In Nil­
giris there are regular literacy
programmes in 21 centres. The in­
structors were advised to complete
a syllabus for adult literacy,
prepared by FEDINA, before the
Literacy Day; and they did it. Even
before the Literacy Day, discussion
classes were conducted in the
centres on the importance of the
Day.

On September 8th the people con­
ducted a massive rally. There were
public meetings and cultural
programmes. Prior to these they

page 15

independence day procession
which started from Ambalamoola
and Kottad joined together at Pattavayal and they proceeded from
Pattavayal to Bitherkad where the
procession ended. At Bitherkad they
had a public meeting at which im­
portant personalities from different
walks of life spoke.

Cultural Troupe at
Oxfam Mela:
It was an unique occasion for some
of our tribal youth from Nilgiris to
be at Bombay for few a days. At
the invitation of OXFAM, a nine
member team of tribal artists went
to Bombay to stage cultural

warned the public.

NILGIRIS
Adivasi Karshaka Samithy:
The Adivasi agricultural co-operative
started in a minor way at Kottad
eventually led to the formation of
a new people's organisation - Nilgiris Adivasi Karshaka Samithy
(NAKS). Earlier the co-operative was
started with just 10 members. They
started banana cultivation at Kottad
in one acre of land. They planted
1000 plantain saplings. To discuss
the progress of the cultivation this
team used to meet regularly. For­
tunately their plantain cultivation
was a successful venture.

Simultaneously another group of
youth had started yam cultivation
at Chullimoola center. Some others
too in different centres started
vegetable cultivation and plantain
cultivation in smaller way. We felt
the need of bringing all these people
together - those who are involved
in such cultivation programmes. A
number of meetings to this effect
culminated in the formation of a
forum of all those who are involved
in agriculture. They have named this
forum Nilgiris Adivasi Karshaka
Samithy. Now more and more
people are becoming members of
NAKS. The formation of NAKS
marked the beginning of a new
people's organisation in Nilgiris.

Working for their future
had smaller jathas in villages programmes at the OXFAM MELA
organised to celebrate the 50th an­
promoting the message of literacy.
niversary of OXFAM. The team was
The celebration has given a boost
to the on-going adult literacy accompanied by two staff members.
They staged a street drama based
programme.
on tribal background, performed the
traditional
Paniya dance, played the
Independence Day:
music of Thudi and Cheenam which
are their traditional musical instru­
August 15, the Independence Day
ments.
of India, was celebrated in Nilgiris.

The slogan of the celebration was
‘Independence for Human
Development’. The advent of the
Day was an occasion for the
animators to tell the people about
the meaning of independence and
its significance in our lives.
On Independence Day, as is cus­
tomary for any such important days,
the people conducted a rally. The

The trip turned out to be an immemorable event for these tribal
youth. There were 5 boys and 4
girls in the group. They had never
been to a big metropolitan city like
Bombay. Hence the happiness of
these youth at this opportunity was
only imaginable.

As the result of this trip a cultural
troupe of tribal youth - the adivasi

page 16

January 1993

JANASHAKTI

Finally a harijan leader went to call
the members of his community. Yellava, who was grazing cattle at that
time, clearly stated that she would
not betray the village deity even if
she was given a share of the money.
She just would not sign and asked
the leader to go away. The other
villagers also would not give in to
the wishes of these people. Now
they have decided to join together
and build the temple themselves.

CHENGAM
Afforestation:

Illiterate but not stupid
government to appoint teachers.
janakeeya kala sangham - has been
Now three villages of the Kulavalli
formed and now there is a full
cluster have teachers for their
pledged cultural troupe in Nilgiris.
schools.

KITTUR
Schools without teachers:
For the past three years the schools
at Dindlakoppa and Sagara did not
have any teachers though they were
appointed by the government.
These teachers managed to get their
salaries regularly without attending
the schools. Repeated efforts by the
people to pressurize the govern­
ment to look into the matter has
finally proved successful. Since
November two teachers have been
coming regularly to the school. At
Kalredaddi village, the people them­
selves have constructed a school
building and have demanded the
Janashakti has now
completed two years. Your
views and constructive
critisisms and suggestions
are requested. This can
cover the content, layout
and design or any other
relevent area.

The Editorial Team

Water problem solved:
The people of Ningapur village have
always been dependent on the
neighboring lake and streams for
water. The canals supplying the
water from the lake has not been
in good condition. For the past three
years they have been putting pres­
sure on the government demanding
a borewell. Finally at the end of
November the government yielded
and a borewell was dug and to their
great relief water was found at a
depth of 240 feet.

As part of environment awareness
we have planted variety of trees and
other useful saplings in the Com­
munity Center campus. These sa­
plings and tree cuttings were
supplied by the forest department
officials as token of their apprecia­
tion for our involvement in promot­
ing environmental awareness
among the tribal community.

Legal aid camp:
During the last week of September
the Chengam team had the oppor­
tunity of hosting a legal aid camp
for the benefit of the tribal popula­
tion. The resource persons are prac­
ticing lawyers from the Magistrate
and Taluk Courts. The lawyers have
agreed to help in the follow up
process of further trainings and
camps in the near future.

Illiterate, but not stupid:
Money had been sanctioned to con­
struct a temple under the Aradhana
Scheme at Machi village. However,
the Revenue Inspector, the village
headman, the village accountant, a
few harijan leaders and some other
influential people somehow wanted
to pocket the money. One day'all
of them gathered at the headman’s
house. The villagers were asked to*
come and give their signatures to
start the building of the temple. But
nobody responded to their appeal.

Materia) and photographs
of the Adivasi Sangamam
courtesy Ms C K Janu,
Chairwoman, Adivasi
Sangamam Organizing
Committee and Parvathy,
Chairwoman, Sangamam
Documentation Committee.

JANASHAKTI is the official newsletter of the Foundation for Educational Innovations in Asia (FEDINA) 902, Indiranagar, I stage, Ban­
galore 560 038. Published in English, Kannada and Malayalam by Mahesh H Lobo, Coordinator. FEDINA.
EDITORIAL TEAM: mahesh, kokkat, promod, vasu, smitha.
DTP SKILLS: promod; ARTWORK: lincy
PRINTED AT: W Q Judge Press, Residency Road, Bangalore 560 025

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