Indigenous Peoples

Culturally, distinct groups that have occupied a region longer than other immigrant or colonist groups are generally referred to as 'indigenous peoples.' This includes four elements, namely, pre-existence, non-dominance, cultural difference and self-identification as indigenous. The term 'peoples' indicates that the indigenous groups have an identity of their own. Convention on the Protection of Indigenous and Tribal Populations No. 107 and its accompanying recommendation No. 104 were adopted with near unanimity in the 1957 session of the International Labour Organisation (ILO). This remains till today the only international instrument adopted by any international organisation for the protection of indigenous and tribal peoples. This Convention came into force on 2 June 1959. India was among the first few countries to ratify it in 1958. Altogether 27 nations have ratified it, 14 of them in Latin America and the Caribbean (Bijoy 1993: 1358).

India's Position on Indigenous Peoples

As early as 1984, the official position of the Government of India in the Working Group on Indigenous Populations (WGIP) has been that there are 'no' indigenous peoples in India. In 1992, the representative of India said that it was then 'very difficult' to come across communities which retain 'all their pristine tribal character' (Sanders 1993: 5). However, everyone knows of the special programmes to aid tribals and the existence of the tribal majority States in the North-East. The statement suggested that only tribals who retain the 'pristine' tribal culture were real tribals. If such racial and cultural criteria were applied universally, there would be almost no 'indigenous peoples' anywhere. Indigenous or tribal peoples do not lose their character as distinct peoples by adaptation. It is to be noted that for the purpose of the UN, India's nearly seventy million tribal population has been recorded as indigenous peoples.

Indigenous peoples in India

In the history of India, the phenomenon of marginalisation of the indigenous peoples starts with the einvasion by the Aryans around 1500 B.C., and its second wave in 1100 B.C. (Koshambi 1975: xxvii). The Aryan colonizing process evolved the caste hierarchical system interwoven with economic and political power exercised under the Brahminic religious and philosophical order. In this process of colonization and acculturation, a substantial segment of the indigenous population of India remained outside the caste system and in many respects free from the Brahminic influence. These are today identifiable as the indigenous peoples or tribes called Adivasis (original inhabitants) of India, while the rest were submerged into the dominant society in varying degrees, being relegated to the lowest rung of the social ladder.

There are 67.8 million Adivasis forming 698 Scheduled Tribes to constitute 8.08 per cent (2001 census) of the total population of India today. They are known as tribals, Adivasis, aboriginals or autochthons. The Scheduled Tribes of the North-Eastern States prefer to use the term 'tribal' for themselves whereas the term 'adivasi' is preferred in the other parts of the country. Hindutva forces are increasingly trying to popularise the use of the term 'vanvasi' (forest dweller) in the place of adivasi thus depriving the Adivasis of their identity.

The Scheduled Tribes in the country can be divided into two broad categories: (a) frontier tribes and (b) non-frontier tribes. The former are the inhabitants of the North-East Frontier States - Arunachal Pradesh, Assam, Manipur, Meghalaya, Mizoram, Nagaland and Tripura. They constitute 11% of the tribal population while the non-frontier tribes constitute 89% of the total tribal population in the country. The latter are distributed in several States, though they are concentrated in large numbers in Jharkhand, Chhattisgarh, Madhya Pradesh, West Bengal, Orissa, Andhra Pradesh, Maharashtra, Gujarat, Rajasthan and Himachal Pradesh.

Jesuits and the Indigenous Peoples in India

In 1989, the Jesuit Conference of South Asia (JCSA) issued the Kathmandu Statement (Formation for Mission) which stated: "Today this task (Building Human Communities) demands a preferential option for the poor… By the poor we mean all socio-economically marginalized groups, and particularly the dalits, tribals, women, unorganized labour, illiterates. Our work with other groups is justified to the extent that it contributes to this empowerment of the poor." (JESA Report 1999: 32). This is a very important JCSA mandate in the context of the Jesuit ministry among the Adivasis today.

In keeping with the above mandate, the Jesuits of the Assistancy have been rendering valuable service to the Adivasis in new frontiers in the States of Andhra Pradesh, Bihar, Chhattisgarh, Gujarat, Jharkhand, Kerala, Madhya Pradesh, Maharashtra, North-Eastern States, Orissa, Tamil Nadu and West Bengal. In this task, they have been facing challenges in recent years, particularly from the Sangh Parivar. While the Jesuits stand on the side of the Adivasis who have been fighting for justice on different fronts, the Hindu communal groups try to 'Hinduise' the tribals and manipulate them in order to safeguard their vested interests in the political, economic and cultural arena.

Recently, while reflecting upon missionary interventions in South Gujarat over the past four decades or so, some Jesuits of the Province felt that past enthusiasm of 'church planting' is now being seen as a form of aggression, because not many mission personell were fully immersed into the culture and lives of the Adivasis. The Church in South Gujarat has undoubtedly 'done good' but often as 'patron' and 'benefactor' not fully sensitive to the 'Kingdom of God' that already exists seminally in adivasi societies, characterized as they are by strong bonds of community, sharing, respect for life and self-sacrifice. The question posed was, "Is the Church really of the Adivasis'?" or is it an alien implant, creating factions, false consciousness, morbid dependency and illusions of a salvation far removed from peoples' struggles and aspirations? (Gonsalves 2004: 327-28). These soul searching questions must be asked by Jesuits in other Provinces too working among the Adivasis.

Indigenous Peoples and their Challenges

In the JCSA (Jesuit Conference of South Asia), promotion and coordination of the ministry among tribal/indigenous peoples had been under discussion for quite some time. In an effort to promote an Assistancy reflection on this important ministry, a meeting was organised at Campion School, Bhopal, on 26-29 March, 2004. (see p. 7) Most of the Provinces/Regions of the Assistancy where this ministry has been going on in the past and present, sent their representatives to take part in the meeting. There were 15 Adivasi/Tribal Jesuits and 8 other Jesuits, involved in Adivasi/Tribal (indigenous) ministry present in the meeting. In their common sharing, discussion and reflection they discovered the following challenges of the Adivasis/Tribals in the Assistancy as given below.

a. South and West Zones

Prior to General Elections - 2004 the government machinery was the main exploiting agency of the Adivasis/Tribals. It accelerated the process of their displacement from their traditional habitats to an unknown destiny, leaving behind their land, forest and river. The Sardar Sarovar Dam Project is one of its clear examples. Sangh Parivar and therefore the previous NDA government insisted on calling the Adivasis/Tribals Hindus. Its deadly media campaign did everything to destroy their unity and cultures. Politicians, businessmen and non-tribal landlords continue to exploit the Adivasis/Tribals even to the extent of marrying Adivasi/Tribal women in order to annex their properties.

b. Northern Zone

Challenges are from within and without. With ignorance of their own culture and tradition, the Adivasis/Tribals adopt Hindu customs and practices blindly. Their culture and languages are being swallowed up by the dominant Brahminic culture and ideology in the name of uniformity. Governments are denying Scheduled Tribes status to Christian Adivasis/Tribals. In the name of development, the Adivasis/Tribals are being uprooted from their land and their migration to other states is taking place on a large scale. Their excessive drinking habits ruin them.

c. Central Zone

In the religio-socio-cultural sphere, Hindutva forces of the Sangh Parivar have been trying to create a division between Christian and non-Christian Adivasis/Tribals. There is a gradual erosion of Adivasi/Tribal languages, as well as loss of their sacred signs and symbols and religio-cultural traditions and practices. In the economic sphere, globalisation has had a negative impact on the Adivasi/Tribals, causing migration of the youth to big cities, effecting not only a brain drain but also a generation drain. In the political sphere, officers, contractors, and miners involved in government projects such as Semarsot Wild Life Sanctuary, Netarhat Field Firing Range, etc. encroach the traditional habitat and rights of the Adivasis/Tribals and displace them.

Suggestions

In order to counter these challenges, the participants of the meeting resolved to continue working for these goals:
1. Programmes for economic empowerment have to be initiated by way of (a) introducing Self Help Groups (SHGs), (b) educating women and children in a big way, and (c) encouraging them to build up cooperative societies and their own marketing system. Self-employment schemes have to be promoted.
2. Periodicals, magazines, etc. are to be published to counter the ill effects of policies and propaganda detrimental to Adivasi/Tribal welfare.
3. Celebration of cultural and religious feasts and festivals has to be encouraged. Similarly, dance festivals are to be organised in order to preserve, develop and promote Adivasi/Tribal performing arts and cultures. The International Day of Indigenous Peoples has to be celebrated.
4. The Adivasi/Tribals are to be motivated to give up harmful drinking habits and become good leaders. As part of their education they have to be encouraged and helped to do L.L.B. courses.
5. Forging unity among Christian and non-Christian Adivasi/Tribals has to be continued by supporting the movements that are working for this aim.
6. In collaboration with the Education Commissions in the Province/Regions and the Offices of the Diocesan Directors of Schools, some important aspects of Adivasi/Tribal culture and religion have to be included in the school syllabus.
7. Political awareness and art of self-governance have to be fostered by strengthening Gram Sabha and Panchayati Raj Systems, particularly in the context of the Fifth Schedule in the Constitution regarding Adivasis in Scheduled Areas. The Provisions of the Panchayats (Extension to the Scheduled Areas) Act, 1996 No. 40 of 1996 has to be implemented.

"We resolve to forge unity among the tribal people"
Assistancy Meet on Ministry among the Indigenous
Agapit Tirkey, SJ


In an effort to promote an Assistancy reflection on ministry among the indigenous people, a meeting was organised at Campion School, Bhopal, on 26-29 March, 2004. Most of the Provinces/Regions of the Assistancy, where Jesuits have been involved in this ministry, sent their representatives to take part in the meeting.

Including Frs. Fernando, Franco, Secretary for Social Justice, Rome, Lisbert D'Souza, POI, and Jojo M. Fung, Coordinator, Indigenous Ministry, East Asia and Oceania, there were 26 participants. Of these,15 were Adivasi/Tribal Jesuits.

Unfortunately, participants from the Kohima Region could not attend the meeting. The reflections were centred mainly on tribal/indigenous people's identity, welfare and the protection and development of their culture.
In response to the prevailing challenges affecting the Adivasis/Tribals on account of globalisation, economic liberalisation, Hindutva forces, socio-cultural domination and annihilation, the members in the meeting unanimously adopted the following proposals for action:

1. To affirm the Adivasi/Tribal identity and safeguard their interests as per the constitutional provisions of the country and the universal human rights declarations and to work towards the restoration of Adivasi/Tribal status to those who have been excluded from this category.
2. To promote Adivasi/Tribal culture and identity formation through the learning of tribal languages, awareness building on tribal issues and affirmation of self-worth in real life situations.
3. To forge unity and solidarity among the Adivasi/Tribal people by understanding and fostering their cultural values and practices.
4. To counter the divisive forces that call Adivasis (original inhabitants) Vanavasis (forest dwellers) and force them into ghar wapasi (homecoming) and count them as backward Hindus.
5. To work for the political empowerment of Adivasis/Tribals at local, regional and national levels (i.e. Gram Sabha, Panchayats/Mandals, Assembly and Parliamentary bodies).
6. To work in solidarity with Adivasis/Tribals as partners in their struggle for land, water and forest, life, dignity and justice.
7. To conserve, regenerate and judiciously use the natural resources according to tribal ethos for their overall sustainable development and promotion of their livelihood rights.
8. To enhance tribal religion and spirituality and to enrich and critique each other's cultures and traditions among various tribal communities and to enter into intercultural dialogue with them.
9. To protect and promote Adivasi/Tribal wisdom and values through ongoing reflection, cultural analysis and scientific research.

In order to achieve the above goals, the members proposed that
1. Each Province/Region has a Commission for Adivasi/Tribal ministry.
2. The Province/Region Commission Coordinators meet at the Assistancy level once a year to network and exchange information.
3. Each Province/Region works to develop an Adivasi/Tribal research centre.
The participants hailing from different zones of the Assistancy discussed the question of Perceived Threats and Obstacles to Adivasi/Tribal Identity and proposed plans of action for their respective zones:
South and Western Zones
- Magazines and periodicals are to be published.
- Dance festivals are to be organised in which traditional musical instruments are to be promoted.
- Programmes for economic empowerment have to be initiated by way of (a) introducing Self Help Groups (SHGs), (b) educating women and children, and (c) encouraging them to build up cooperative societies and their own marketing system.
- They are to be motivated to become leaders and to give up harmful drininking habits.
- Provinces/Regions have to be encouraged to give a serious thought to this ministry and to come under one umbrella like South Asia Peoples Initiatives (SAPI)
- Education of Adivasi/Tribal women and children is to be promoted.
- They have to be helped and encouraged to do courses like L.L.B.
- They have to be encouraged to claim their forest land.
- NGOs of their own have to be set up to concentrate on small units
Central Zone
- Forging unity among Christian and non-Christian Adivasis/Tribals has to be continued by supporting the movements that are going on in this regard.
- Celebration of cultural and religious feasts and festivals has to be encouraged.
- In collaboration with the Education Commissions in the Provinces/Regions and the Offices of the Diocesan Directors of Schools, some important aspects of Adivasi/Tribal culture and religion have to be included in the school syllabus.
- Self-employment schemes have to be promoted.
- Political awareness and art of self-governance have to be fostered by strengthening Gram Sabha and Panchayati Raj Systems.
It is hoped that the above mentioned proposals and plans of action will be implemented in different Provinces/Regions through concrete time bound programmes.