DUNGAR VIDYAPEETH: RESTORATION OF TRIBAL EDUCATIONAL RIGHTS

A process of tribal degeneration, regression and deprivation was on rampage in 12 Indian Princely States of Bhilanchal since a few centuries till the arrival of Mama Baleshwar Dayal the national socialist leader in early thirties of the last century. Forced labour for the maintenance of Maharajas' life style, raising of local taxes from the poor Bhils, depriving tribals of their own pre-historically inherited land and forests, not introducing social welfare schemes for indigenous populations, attributing abominable image to Bhils where as the tribals were 'anndata' (giver of food / benefactors / sustainers) of the Deshi Maharajas as Mama rightly addressed them and in return Maharajas were 'landlording' over the tribals much inhumanly and unjustly which is still described in the oral tradition of the Bhils. Due to the Indian Freedom Movement, influence of Mahatma Gandhi and other socialist leaders in the country, the mood towards tribals or indigenous peoples human rights was positively changing in their favors. Mahatma Gandhi had good contact with the Bhils of Gujarat in India, who gave Father of the Nation valuable support. So Mahatma Gandhi supported the cause of educating the Bhils initiated by Mama Baleshwar Dayal. Thakkar Bapa too supported the initiative of Mama and took keen interest for their educational rights in the state of Gujarat.

With the kind support of some generous Seths (merchants) in Thandla (Dist. Jhabua, MP), Mama Baleshwar Dayal admitted together with the students of Jain community in a Jain community schools. Very soon Mama realised that piece meal strategy in tribal educational field shall not suffice for the Bhils. They soon need a school of their own with an independent campus. Hence he moved to Bamania a small railway station between Ratlam and Dahod on Delhi-Mumbai railway line, acquired land and opened an ashram school that made a history for the restoration educational, cultural and social rights of the Bhils. This particular historical institution was named 'Dungar Vidyapeeth' ( Mountain University) with a far sighted vision that one day, this shall be develop in a big residential Bhil College Campus, for a tribe of the royal past. Mama Baleshwar Dayal had a vision to restore the ancient Bhils states in a new and modern way, in the form of a New Bhil State which he was dreaming to carve in the form of BHILANCHAL (Bhil Country). And from this newly carved Bhil State( Bhilanchal) within the framework of Indian Constitution would aptly called BHILANCHAL.

Considering all these he started Dungar VidyaPeeth. Within a short span of time Dungar Vidyapeeth got huge support of many rich seths (merchants) of Bhilachal. He gathered 200 boys and 150 girls for women's liberation. Quite a few Banias (traders), Brahmins etc. rendered their valuable services to Dungar Vidyapeeth in upbringing Bhils to Sokyar (high caste) level a great missionary venture indeed Mama and his team initiated in early thirties of the last century. In the course of time members of the Bhil community were trained well in formal education and were elevated to the posts of teachers, etc, to impart value education and elevate centuries old culturally, socially suppressed and deprived Bhils.

The zeal of Mama's team was admirable. Venture proved to be very fruitful and overall impact of the Dungar Vidyapeeth were multifarious ones. It generated new wave of thinking in the whole of Bhilanchal of which the modern day politicians and administrators have no knowledge. Dileep singh Bhuriya is well aware of it brought about significant social and cultural transformation among the Bhils. The desired changes within the federal states in Bhilanchal could not bring through even with the millions of Rupees and the huge projects of NGOs. The Bhils were able to conduct themselves well in society and their own public responsibilities independently and intelligible manner. Non tribals sensed Mama's great Bhil Movement as a social and political threat which later on Mama had to pay by losing his traditional and loyal Bhil friends among whom a political rift was conveniently created which was based on new and corrupt value system. Thus with the change of time and due to no sustainable system the Mama Bhil Movement stands today in weakened state even though no collapsed. It stands in the good hope for revival by the socialist’s leaders or the people with the similar social ideology.

Today we need socialist and selfless leaders like Baleshwar Dayal (Mama) among the Bhils who walk on the footprints of Mama. Otherwise, with the present methodology of tribal development in Bhilanchal, it shall fill the pockets of social workers the Bhil region. And among the perennially deprived Bhil community poverty will ever rule, unless junior and the Bhil Mamas put on his spirit and bring in the spirit of revival in Bhilanchal. The thought appears to be a utopia but it is possible if new Mamas re-walk on the foot prints of Mama Baleshwar Dayal once again.

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