TRIBAL FOLKLORE : The Folk Games and Sports

The Adivasi or indigenous peoples of India who are more than 80% today in the country have enormous possibilities for indigenous games and sports, as the source of entertainment and community recreation for the their indigenous societies. They shall be able to recreate in best possible ways in their own indigenous games and sports and not depend or make the games and sports of the outsiders who are their oppressors and exploiters in clear terms. Also the culture and personality of the indigenous peoples shall open and affirm through these indigenous games and sports much more than those of the outside peoples who are encroaching even through games and sports under the pretext of national integration. A minority community of India who are only 20% or even less is imposing on the indigenous populations of India their own games and sports. Whereas the tribals have several games and sports like the people in other parts of Asia, Africa and South America. More indigenous peoples can enjoy and participate at much lesser expenditures through indigenous games and sports and this way the main purpose of the community building and maintaining of the folk unity shall be better achieved. The fact is being ignored at the cost of breach of human rights of tribals/Adivasi or indigenous peoples of the country, because a lots of discrimination and injustice is going on. When this ill-treatment is over....? If they have their own tribal or indigenous states of their own within the framework of the Indian Constitution, then only there is some chance of survival for the indigenous games and sports of the Indigenous peoples in the country.

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TRIBAL HUMAN RIGHTS ACTIVIST

By MAHIPAL BHURIYA

Adivasikaran (tribalisation and aboriginalisation)

Mahipal Bhuriya is nationally and internationally renowned for ADIVASI KARAN (tribalisation and aboriginalisation) in public speeches, Radio talks and research papers on the tribal/Adivasi/indigenous & nomadic peoples issues specifically relating to human and cultural rights very much denied at all levels in India. For the support of these issues he has widely travelled in India and abroad participating in the seminars, reading research papers, sharing and discussing views with experts. To propagate the human rights and cultural rights, as such ignored by the mainstream society of India, he has prepared a 23 pages of important paper vitally dealing with today's dynamic topic of Adivasikaran (tribalisation and Aboriginalisation) in three important languages of India relating to the indigenous perspectives and the context , first, Hindi ( the national language of India) for national readership, second, Bhili (the language of the largest tribe of India) for the regional use and third, in English for the international readers. The paper is being translated now in Italian and Hungarian languages as well since more and more people are getting interested in the human and cultural rights issues of a wider and most marginalised populations of the country namely tribals/Adivasis/indigenous whatever name you may call them who form today as the marginalised and holistically deprived from many many centuries in India by those who historically encroached their God given Adivasi Habitats. Thanks to the British peoples, administrators and cultural anthropologists, that they created a separate category of tribals and Adivasis or indigenous peoples in India. Otherwise they would be irrationally be assimilated by Brahmanism, holistically dualities and all their land and properties would be bought by the most able ones like Tata and others from the India society in the name of national integration or development. The Great Constitution of India has sufficient provisions to safeguard the rights of these peoples. In this regard, thanks to the far reaching vision of Dr. B.R. Ambedkar due to whom these ethnic categories are legally safe and getting some benefits which too are are in great dangers today since the mainstream society is bent on depriving them in most modern way. In this connection surely ADIVASI KARAN (Tribalisation and Aborigninalisation) shall be a solid defence for their overall human and cultural rights in peaceful way with immediate effects in near future.


Recently a prominent Hindi weekly published from Udaipur (Rajasthan) India called Parivartan PRABHAKAR edited by Meghwal Bhagirath a tribal/Adivasi human rights activist, has carried a two and a half pages long article on the topic of Adivasi karan, in one of the January issues of 2009. Prior to this another Hindi monthly committed to the cause indigenous peoples of India, called BAHUJAN VIKAS, published from New Delhi, had enthusiastically printed the same paper in two issues the paper entitled Adivasikaran. Last year a Hindi-Bhili bi-monthly called Samanvaya edited and published from Meghnagar, District Jhabua (MP), by a social worker named Malhing Kattara, had carried Bhili version of the paper ADIVASI KARAN. Already two booklets of less than 70 pages, has been already printed and published from Jhabua. Since the paper written most from the indigenous perspectives and cognition, broadly dealing with the Tribal/Adivasi/Indigenous & Nomads' human and cultural rights in details, a larger version of these is getting ready soon for the English readers. It is believed by the scholars in India that it is holistic and best approach for the burning issues of the tribal development in India, says prominent cultural anthropologist of India Professor Sachidananda.


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TRIBAL / INDIGENOUS/ ADIVASI FOLK DANCES

India is the land of many cultures where not only few 20-25 communities’ cultures are being given prominence, as we often see on the national programmes in the country. Sometimes it can be also noticed that these tribals or indigenous or Adivasi folk dances are much better than those of the other peoples who have not only encroached tribal geographical space but every area of their life, such as social, cultural, political, religious, linguistic, art, music, singing, paintings, food habits etc.

The Bhils of mainly of four prominent states, such as Rajasthan, Madhya Pradesh, Maharashtra and Gujarat, have rich heritages of folk, indigenous or Adivasi or tribal heritage culture especially in the forms of dances besides many other folk elements of their cultural traditions. But the folk dances are particularly being ignored in educational syllabus, public occasions, daily life and so only. Only the prominent community’s dances are being encouraged and exposed regularly. The tribals should remain related to their cultural roots; otherwise remaining indigenous peoples also shall be geared to become Dalits and impoverished. Media does every now and then, more constructive and innovative exposures in many of such areas of tribal/Adivasi and indigenous peoples social and cultural forums to protect and preserve their cultural rights and age old sacred and cultural heritage in India.

The Bhils of these four states besides, in other states too, have over 3 dozens of beautiful dances regularly performed in romantic and colourful costumes on the occasions of Bhil Bhagoria and other festivals which are being totally being ignored at the cost of promoting their own folk dances in the Bhilanchal. It is due to the tribals/Adivasi or an indigenous person, India is colourful and beautiful. These were the original cultures and folk dances of India and that to of the majority peoples. Should the cultural heritage of the Bhils, in this context their age old folk dances, which provided meaning in oppressed and exploited life and filled them with mental, physical and spiritual energies, in the difficult times times, of social, cultural, and political invasions by peoples encroaching in their tribal geographical habitats, be lost forever from their noble and beautiful tribal folk life..........?

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INDIGENOUS PEOPLES CREATION MYTH

The Oraons are important indigenous peoples of Central tribal zone of India. They have rich cultural heritage in their oral possession today. The Jesuit(SJ) missionaries, cultural anthropologists, sociologists, folklorists, culture & art historians have contributed enormously for the research, preservation, promotion and innovation of their rich cultural heritage which is much ignored by the Government and at risk of vanishing today.

One of the Oraon Myth of Genesis of man goes like this:

O God, just Lord !
You are above, I am below.
I am neither deonra nor jhupa, neither ojha nor baid,
Let Mangara's house, store-house, property, wealth, cultivation
Get plenty of blessigs on the children, son and daughters.
Let there be plenty of grain in the house,
Let there be increase of cattle in the stable,
O Dharma (God), you are above, I am belove
I am offering to you eggs and rice
In this there is either white (fowl) or black or copper coloured....

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TRIBAL ACTIVISM

For Tribal Human Rights Support

Some authors have dedicated their lives for the much deserving and over all support of the Tribal; social, cultural, linguistic, forest, material, artistic, literary, educational, economic and many other types of human right support in the country. Prominent among these writers are: Thakar Bappa, Dr. Nemichand Jain, Gopinath Mohanty, Phaneeshwar Nath Renu, Range Raghava, Mahasweta Devi, Mama Baleshwar Dayal, Nirmal Minj,etc. One among such writers whose name should be added in the recent times is Shachi Arya whose ideas and approach to the protection of tribal rights together with important literary Hindi writers protesting through their writings in favour of the tribals are summed up in her book, ' TRIBAL ACTIVISM : Voices of Protest' . Among many similar books this volume is with difference. It re-defines the relationship between literature and life,. It presents the voices of protests in an eminently authentic manner. The novelty of the approach and the attempt lies in the matching the social events, phenomena and their reflection in literature in a two way manner, that is from literature to life and from life to literature.

Although the focus in the book is on Mahasweta Devi's works which have for the first time brought the tribal protests under mainstream gaze, it seeks to push ahead the frontiers of exploitation and evaluation. It is not incidental, therefore, that the book brings to the focus such facts about tribal consciousness and action as they were kept away from history books. Coupled to this is the emanative thrust on usually unnoticed or ignored facts which compels the reader to sit up and rid himself of the misconceptions about the tribals.

The book offers not only the first full scale study of Mahasweta Devi's works, but also of the tribal voices of protest: not as a mere documentation of certain actions that took place during the course the last two hundred and odd years, but one throbbing and pulsating with life, with larger-than-life portrayals of the fighting tribals of Middle India.

The books, at the same time, evaluate the role of a great writer who cannot but to be a blend of an observer, a creator and an activist. Rawat Publications (Jaipur and New Delhi, 1998) specially deserves our appreciation to promote such volume of high ranking in social sciences.

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HUMAN RIGHTS FOR INDIGENOUS FESTIVALS

India is the land of multi religions, castes, ethnic groups, cultures and festivals. But as we see, in individual and public life, only one group's culture, religion, languages and specially festivals are giving prominence all through the year. The other indigenous cultural festivals particularly are conveniently neglected thus causing massive folkloric erosion at the grass root level of the indigenous populations of the country. Where as the Brahmins, Rajputs and other prominent castes and ethnic groups put all together are less than 20% in the country. On the contrary the indigenous populations of the country who are Scheduled Castes(SC), Scheduled Tribes (ST) and Other Backward Communities(OBC) are nearly 80% in the country and these very peoples are who are the majority in the country are forced directly or indirectly to flow all the cultural ways of the minority. A huge breach of human rights in the country.

There are many indigenous people’s festivals which should be highlighted and put on the national map of the festivals of India are being systematically ignored and only the festivals of one community and religion are being given importance in India. One such great festival is ignored and interfered a times is Bhagoria of the Bhils of India. Should this continue to happen...?
Some of the important indigenous peoples or tribal / Adivasi festivals of India are:

Phagu(Oraon)
Bhagoria( Bhil)
Gal(Bhil)
Gad(Gad)
Sarhul(Santhal)
Garia(Tripura tribes)
Mahua Flower(Gond)
Joom and Navana(Tripura)
Akha Teej (Bhil)
Manga (Gond)
Dhanboni (Chhotanagpur)
Kharci Puja (Tripura)
Rath Mela (Chhotanagpur)
Manga and Cucumber festival (Gond)
Dhurti Rath (Chhotanagpur)
Jitia ( Chhotanagpur)
Navai (Bhil)
Karma (Oraon)
Ker Puja ( Tripura)
Ropa (Planting of Chhotanagpur)
Moi Muri (Santhal)
Ghotal (Gonds and Oraon)
Gai Gohari (Bhil)
Juwara ( Bhil)
Millet Festival (Gonds)
Garba (Bhil)
Ghanshyam Dev festival (Gond)
Shad Nonglrem (Khasi)
Nayakhani (New grain arrival, Chhotanagpur)
Sohrai (Santhal)
Tusu Mela ( Chhotanagpur)
and many others which are of high importance are ignored and not given place in the national society and culture.

Another fact which is more important is that the original tribal culture and basis of the festivals are being polluted and perverted due to external influence and pressures from various sources. The originality and purity of the tribal festivals together with the tribal festivals forms, traditional festivity, indigenous nature, local structure, traditional organisers, and if need be tribal priest must be maintained to respect their culture. In the case of Bhagoria the administration has very less respect for the great tribal fest of not only India but of the world where there is so much of interference, beating those celebrating, chasing before the time is over one can easily see in the Bhil land.

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TRIBAL HUMAN RIGHTS SUPPORT

Rajiv Gandhi Chair for the contemporary studies situated at Barkatullah University, Bhopal (MP) India, has successfully organised three consecutive seminars for the human rights support of tribal or Adivasi communities of India, dealing with their social, cultural, economic and developmental rights, under the efficient chairmanship of Professor S.N. Chaudhary. These three national seminars of high standing are:

1. Tribes and Their Indigenous Knowledge ((2006)
2. Tribal Development (2008)
3. Tribal Economy: Status and Possibilities (2009)

All the three seminars dealing with the overall human rights of the tribal communities in India in which at least not less than three dozen senior and reputed social scientists from all major universities of India have participated for serious consultation with keen interest in shaping the future policies and programmes of the Central Government of India dealing with the tribes in the country. The scholars so far dealing with the subjects were found to be having highly sympathetic attitudes towards the overall development of the tribal communities. The papers presented in these seminars are edited and published regularly by Prof. S.N. Chaudhary the head of the Rajiv Gandhi Chair for the contemporary studies. Prof. Chaudhary has genuine interest in development of the tribal communities of India. It is likely that such studies and consultations will eventually through new lights on the shaping of the tribal developmental policies and programmes in India.

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TRIBAL CULTURAL RIGHTS

The tribal India or the indigenous peoples of pre-historic times had their own high cultural ideals, values, views and world views which they retain with pride in their oral literatures even today. They are not low as they are discriminately projected in the various writings in the country by mainstream society, or in the earlier centuries by the incoming Aryans, encroaching to their original ancestral territories, culture and societies calling them Asuras then killing and capturing their resources. The process of social and cultural encroachment, corruption of noble indigenous values still continuously goes on un-noticed and un-protected in various forms. The indigenous cultures of India are thus under no proper measures for their human rights protections. In the oral traditions of the tribal India and other ethnic groups, there are many similar accounts or literary documentary evidences of depiction of the indigenous social and cultural values, useful for the protection of their cultural, human or indigenous rights of tribal or indigenous India. The following poet-try or folk song is the result of such seduction from the part of the king is preserved in the oral tradition of the Bhils depicing strength of moral character of a Bhil maid and the fallen character of the local Rajput prince.

The Bhil Maid and the Raja

"O Bhildi ! If you would like to see the palace, come with me;

for I love you sweet girl."

"Your majesty ! My courtyards are just like your palaces,

I will not come to your palace."

"O Bhildi ! If you would like to see the horses, come with me;

For I love you sweet girl."

"Your Majesty ! My bulls are like your horses,

I will not come to your palaces."

"O Bhildi ! If you would like to see the nobles, come with me;

For I love you sweet girl."

Your Majesty ! My farmers are like your nobles,

No, I will not come to your palace."

"Then, if you would like to see the princesses, come with me;

For I love you sweet girl."

"My village maiden are like your princesses,

No, I shall never come to your papace."

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TRIBAL HUMAN RIGHTS SUPPORT

Rajiv Gandhi Chair for the contemporary studies situated at Barkatullah University, Bhopal (MP) India, has successfully organised three consecutive seminars for the human rights support of tribal or Adivasi communities of India, dealing with their social, cultural, economic and developmental rights, under the efficient chairmanship of Professor S.N. Chaudhary. These three national seminars of high standing are:

1. Tribes and Their Indigenous Knowledge ((2006)

2. Tribal Development (2008)

3. Tribal Economy: Status and Possibilities (2009)

All the three seminars dealing with the overall human rights of the tribal communities in India in which at least not less than three dozen senior and reputed social scientists from all major universities of India have participated for serious consultation with keen interest in shaping the future policies and programmes of the Central Government of India dealing with the tribes in the country. The scholars so far dealing with the subjects were found to be having highly sympathetic attitudes towards the overall development of the tribal communities. The papers presented in these seminars are edited and published regularly by Prof. S.N. Chaudhary the head of the Rajiv Gandhi Chair for the contemporary studies. Prof. Chaudhary has genuine interest in development of the tribal communities of India. It is likely that such studies and consultations will eventually through new lights on the shaping of the tribal developmental policies and programmes in India.

THE SYMBOLS OF TRIBAL HUMAN RIGHTS

If we see the social, cultural, religious and above all the political history of the Bhils and their struggles for survival in India, we find that among many tribal groups, the Bhils of North and Western parts of India have fearlessly fought most against more powerful invaders to their land such as Aryans, Muslims, Rajputs, Marathas, British etc, all through the history, loosing each time due to the lack of unity among them in spite of having bigger number against their better organised foes and also have no proper weapons to face them in battles. In all their social and political encounters, their weapons and strategies weaker than their more powerful enemies. The Bhil tribal heroes, saints and leaders, who led their Bhil people, some of their names can be mentioned to recall their memories.


They are:

Tantya Bhil
Begda Bhil
Kasumor Damor
Babo Halun
Valmiki Bhil
Dosara
Shabri
Muktaphal
Rajsingh Drashta
Bhilraj Yam
Lasodia
Galia
Vishvanath
Mauji
Gulia(Gulu)
Jyotishwar Maharaj
Bhagat Joria
Rupsingh
Bhima Naik
Khaja Naik
Bhagoji Naik
Kajar Singh
Puno Bhil
Limbaram
Mama Baleshwar Dayal and many others.


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HUMAN RIGHTS FOR EDUCATION

Since over a decade of years or more, all over India a strong urge is being felt among the tribal youth especially among tribal girls who being females, are badly deprived by the parents, and governments in imparting and letting the female children go to schools in proper age, owing to which the tribal girls suffer in their daily labourer's jobs in and away from their tribal habitats. In such a sensitive situation tribal girls from the Bhil region of Jhabua (MP), narrates their feelings in the folksong in this manner:

Uncle !
There is a school on the hill top
Of our village
Let me go to study.

I do not care,
Whether I study
Up to fifth class or eight,
I am but an ignorant girl.

If,
I go to school,
My mind will be enlightened,

Uncle !
You are
Smothering me,
With your possessiveness
And love
Which makes you
Keep me at home.

I may
Even study,
Up to eleventh class or twelve.

Cast aside,
Your paternal dominance
And,
Let me go to school!


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HUMAN RIGHTS TO WORK FOR FOOD

After a long time, nearly after 7 years of starvation and deprivation, the poor or the poorest tribals of India namely the Bhils who are the worst exploited in the history of North India, were seen working on the road sight near a small ancient Bhil town of Bhagoria Bhils called Bhagor. The towns of Bhagor, Jhabua, and many others in the surrounding were once upon a time foundation of the Bhils and their states, chiefdoms and kingdoms from whom in the course of history Marathas, Rajputs, British, Muslims and others snatched away their tribal establishments, a fact well known in the tribal history of North India especially in the writings of Brijraj Chauhan, S.L. Doshi, T.B. Naik, W. Koppers, L. Jungblut and many others. But today over the years of deprivation and degradation which continues up to this day in various forms the Bhils who ruled a vast region of land once upon a time reduced to total misery socially, culturally, administratively, linguistically, and in many more areas of life.
It is surprising to note that highest amount of funds allocated to this district by national and international agencies. But, it is doubtful whether they get even 2% of what is a given to them. But one can notice all around in the region of Jhabua and it surroundings JVC and other heavy machines are utilised to deprive them further of their basic funds. What is most deplorable that not a single major political party genuinely cares for them, their immediate needs and development, except the Hindi daily News papers? The Indian riche persons have grown richer and richer like this. Do the Bhils and other tribes have no right to work.... at least for relief funds which needless to say come for them....?

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GROSS VIOLATION OF HUMAN RIGHTS

India is the land of gross violation of tribal human rights from very early centuries. Since Mahabharat and Ramayana, be it their geographical space, thumb of Eklavya, hospitality, chiefdoms, kingdoms, virgins and women, land, territorial rights and it's belonging, mutation of their names and surnames and, religion, languages, festivals and folklore, crops and seeds, relief and developmental funds, jobs, self respect and socio-cultural security, traditional culture and art, myths-folktales-legends and other forms of oral traditions, since centuries their property and now a day’s their innocent lives and human rights are under serious threats in sad to say in Free India. Mama Baleshwar Dayal a doyen of tribal human rights in Bhilanchal used to often say, the second slavery that is deshi, in modern India we shall never be able to over throw it. All over India similar cases are frequently repeating in-spite of Government of India has promulgated Atrocity Act to protect the tribal human rights in depth and honesty. So far it is good but on the grass root level its impact is far from satisfaction.

The recent incident that took place in Raipurya of Jhabua district (MP) on the 14th of January 2009 in the present day is but a representative one of the same horrible situation that is persisting today freely in the tribal areas since many centuries unnoticed. The Jhabua incident also shall be bypasses conveniently by the administration including many other cases or charges will be framed against the innocents, without punishing the guilty persons. Much worse in the present case, the policemen of Jhabua district beat up an innocent tribal Thavria Meda (40) mercilessly to death. The names of the policemen are Kartar Singh and Ishvarlal. At present there is a good Superintendent of Police (SP) in the district of Jhabua. But the culprits are not punished to give justice to the tribal human rights.

In normal life of the district police and other law enforcing authorities are literally chasing the tribals round the clock. During the folk festivals of the tribals' the police and administration are the least respectful of their celebrations such as on the occasions of Bhagoria, marriage, Gal, Gad, Gohari, weekly markets etc. Others also commit the crimes but police is not seen scrutinising them. The local MP Kantilal Bhuriya and newly elected MLA Valsingh Meda visited the badly affected village but to no satisfactory effects. It is good to keep the law enforcing authorities in the state and in the district of Jhabua as well. But in such lawless situation, who shall police the overall corrupt police force in the districts, and promote with honesty and dedication the tribal human rights....?

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ARE THE HUMAN RIGHTS OF BHILS AND OF OTHER TRIBES DENIED....?

The Bhils, Gonds, Santhal, Nahals, and many such ancient tribes of India are the most Adi and the indigenous peoples of this country. They known with many generic names as autochthons, sons of the soil, Deshaj, Adi Nivasi, Adi Vasi, Adivasi but not vanvasi. They lived here from the time immemorial, even before coming of the Aryans, to this subcontinents, at least to their adi nivases of home lands, or to their deshes. In the context of the Bhils, Gonds and Santhals, their present home land, was not the one in which they are living present times. In many cases and areas of the Adivasis, they were forcefully treated by armed and aggressive peoples who invaded their lands. The Adivasis never invaded or did atikraman (encroachments) of alien territories in history but shared and sheltered others in their land and with their own resources to the incoming peoples, a hospitality matchless with any ethnic groups in India today. But these, in the course of Indian history deprived them of their total resources, forcing them to take shelters in the remotest parts of hilly gorges calling them with derogatory terms such as vanvasis and others as well, prohibited by Atrocity Act of India. Thanks to the Indian Government today for this legal protection. The Bhils, Gonds, Santhals, Mundas, Bhilas and many others are the original peoples of the past. Some of whom have lived in the valley of Ganges even from where they were unseated. The history says that the home of the Nishads or Bhils was Northern, Centre and Western parts of India which was their original and fertile land. In the prehistoric times, Ramayana, Mahabharata, Upnishdas, Puranas, ancient Indian history of the princely states, Mogul history, Rajput history, Maratha History, British history and in the rest of the records, we find glorious records of the Bhils, Gonds, Santhals and other tribes. Even some of the languages like Bhili, Santhali, Khadia, Munda, Nahali etc are older to Sanskrit the linguists say. In the case of the Bhils, Gonds and Santhals their original land is divided by the later coming peoples in various states. In the case of the Bhils Rajasthan (old Rajputana), Gujarat, Maharashtra, and Madhya Pradesh, similarly in the case of the Royal Gond tribe whose princely days' antiques or remnants still present, such as a Minister of state Government of Madhya Pradesh Kunwar Shah and few others, still one can see and their royal and undeniable past can be traced. Gondwana too is divided in Madhya Pradesh, Maharashtra, Andhra Pradesh, Chhattisgarh, Orissa and Jharkhand. Similarly Santhal land too.

When their ancient geographical space is so badly shrunk socially, culturally, linguistically and politically today, in context of their dear Adivasi/tribal cultures, languages, religions, art, music, songs, myths, legends, folktales, games, indigenous knowledge, world views and values which is vastly influenced over the period of more than 20 centuries, and they are totally subjected today for everything and in everything, then how their overall human rights can be respectfully upheld........? On the contrary they have to learn Sanskrit at the cost of their own tribal languages. When all take English education, excelling in higher studies, in English, only tribals are forced to learn in Hindi and regional languages by state education boards. What a discrimination...? Already in the first stage itself. It is a prime time to revive the ancient tribal histories, cultures, languages, religions, art, symbols, and unite them under tribal geographical regions the Bhils in Bhilanchal, Gonds in Gondwana, Santhals in Santhal Desh, etc, for the preservation, protection and integration of the ancient denied overall human or Adivasi tribal rights. Or else even their names shall be conveniently wiped out from the antique pages of ancient Indian tribal and other histories as the attempts are being done all over India in connection with the tribal/Adivasi names and surnames who shall be rendered soon as Dalits/Shudras or Chandals. Would any tribal or the indigenous peoples like their presence be wiped out from the face of ancient and present day history...? If we do not protect ourselves according to the rights given by the Constitution of India, the Bhils and other tribals shall be vanished for ever from the face of ancient Nishad Desh and present Bhilanchal and similarly other tribes in the same way.

In order to protect our tribal/Adivasi humanity in the Bhilanchal and other tribal respective regions, for the overall Bhil or tribal/Adivasi rights of their ancient origin, ancient Adivasi regions prehistory, history, culture, ancient Nishad Deshes, encounter with other peoples, look into the transferring of their land into the hands of incoming aggressive and militant peoples, suppression and oppressions of their ancient sublime Adivasi cultures and societies, exploitations today, diminishing of their developmental opportunities, inappropriate division the Bhil, Gond, Santhal and other Adivasi lands in four or more present states of these respective tribes, they should be meticulously studied in equal justice and social eaqualities. If these rights are not protected according to the rights and privileges given in the 5th and 6th Schedules of the great constitution of India, according to the great vision for the indigenous peoples of the country seen by our country's Constitution maker Baba Saheb Bhimrao Ambedkar, then their total rights shall appear to be systematically denied, and we shall appease ourselves eating only crumbs. Many minor tribes have been given with their own tribal states. Then why not Santhals with Santhal Desh, Gonds with Gondwana and the Bhils with BHILANCHAL for the protection of their tribal/Adivasi human rights in dignified way of national integration....? In the present political scenario, only one party seems to be respecting the human rights of the indigenous peoples. But many media persons are awakened to look into these issues. The tribal intellectuals and other scholars have begun to enlighten the nation. We suppose the dawn of Tribal/Adivasi human rights is appearing gradually.

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SHABARI KALA MANDAL HOPE FOR RESTORING INDIAN ADIVASIS' CULTURAL RIGHTS AND GLORIOUS HERITAGE OF THE REMOTE PAST

Ancient Adivasi Bharat had reached certain level of social and cultural level of growth at one time. In the sacred books of the Hindus such as Ramayana, Mahabharata, Upnishadas, Puranas, Kathasaritsagara and other writings of the Princely states, oral traditions, etc, we do get many reliable records and references social, cultural and political heritage of the prideful Adivasi Bharat...... The original composer of the Adi Ramaya was Adi Kavi Valmiki Bhil an eminent poet of Adivasi community in Western India. Similarly, Shabari Bhilni according to Tulsidas Ramaya was parangat (expert) in Shastras (sacred books of the Hindus). Not only this, when Rama the son of King Dashrath was exiled (nirvasist) in forest, Shabari Bhilni welcomed him in her ashram and she became his host, offering him well tested bores (Bhil fruits) by her own tongue. What a status she had and what a great value of hospitality which is still found among the Bhils and other Adivasi communities of India. Surprisingly this is not found among many non Adivasi communities. In the Sanskritic literatures we find very many such references where the original Adivasi cultures, learning’s and art, of the Bhils and other tribes had reached to the heights and later by the social, cultural, political aggressions, attacks and other invaders the Bhils and other deshaj or indigenous peoples were regressed to a very low levels from where they are not able to rise today.

Shabari Kala Mandal of the Bhils in India is but one attempt to culturally make aware the Bhils and other tribes of their prideful and royal cultural heritage of their remote past. Shabari Kala Mandal has trained Adivasi artists of Bhil and other communities in the classical arts of Bharat Natyam, Kathak, Hindustani Sangeet, Indian and tribal folk dances, folk singing and folk Music of India. Besides the singing and performing art, the Shabari Kala Mandal is also working in the line to innovate, preserve and promote the tribal paining, wood carving, weaving, bead ornaments, tattoos, folk-plays, folk-games, wall paintings like Pithora, folk literatures of the tribes in India.

In the long run this will enhance tribal views and world views in India and help them, in neglected social and cultural human rights or Adivasi/tribal human rights in the country. In the ancient India the tribals had well reached certain level of the social and cultural development in the country which in the course of time, due to the social and cultural discrimination which is very much in the Indian society today, the tribal India regressed instead of making progression. What is Indian knowledge today in the form of higher learning is certainly had been of the Bhils, shabars, Gonds, Mundas, Khadia and Santhals and many regressed other tribes of today. It is a matter of serious research and some universities in India and abroad, good to note are working along this line and many more serious scholars should come forward to restore the lost heritage and humanity of ancient Adivasi India. This will bring in justice, humanitarian service, restore Adivasi human rights, instead of snatching away what they have today under the pretention of national integration and development.

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