essay on birsa munda class 8

Essay on Birsa Munda

Students are often asked to write an essay on Birsa Munda in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

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100 Words Essay on Birsa Munda

Birsa Munda was born on November 15, 1875, in Ulihatu, Bihar. He belonged to the Munda tribe. He grew up witnessing the struggles of his community under British rule.

Revolutionary Life

Birsa Munda became a tribal leader and a visionary. He stood against the British and their oppressive policies. His main aim was to uplift his people and protect their rights.

Munda Rebellion

The Munda Rebellion, led by Birsa, was a significant event. It was a revolt against British rule and their exploitation of tribal lands and resources.

Birsa Munda died in 1900, but his legacy continues. He is a symbol of tribal resistance in India. His birth anniversary is celebrated as ‘Birsa Munda Jayanti’.

250 Words Essay on Birsa Munda

Introduction to birsa munda, the ulgulan movement.

Birsa Munda spearheaded the Ulgulan (Revolt) movement, a powerful uprising against British policies that were detrimental to the tribal people’s livelihood. The movement was not merely a protest against unjust land laws but also a spiritual awakening. Birsa, considered a prophet, aimed to restore the tribal society’s traditional structure, which had been eroded by the British.

Legacy of Birsa Munda

Birsa Munda’s legacy is indelible in India’s struggle for independence. His fight against colonial oppression made him a symbol of resistance and courage. He died young at 25 in a British jail, but his spirit lived on, inspiring future generations. Today, he is revered as a deity in Jharkhand and parts of Bihar, Orissa, and West Bengal.

In conclusion, Birsa Munda was a beacon of tribal rights and self-determination. His life and struggle are testament to the power of resistance against oppressive forces. Despite his short life, he left an enduring legacy that continues to inspire millions of Indians today.

500 Words Essay on Birsa Munda

Introduction.

Birsa Munda (1875-1900) was a prominent tribal leader, religious preacher, and freedom fighter from the Munda tribe in the Indian subcontinent. He is fondly remembered for his efforts to uplift the tribal community and his rebellion against the oppressive British colonial rule.

Early Life and Influences

Birsa was born in Ulihatu, Bengal Presidency (now in Jharkhand, India). His early life was marked by hardships, which shaped his perspective and ignited a passion for social justice. As a young man, Birsa was influenced by the Vaishnav and Sufi movements, which were instrumental in his spiritual development. His religious teachings, which combined tribal beliefs with elements of Christianity and Islam, played a significant role in uniting the tribes against British rule.

Birsa’s Socio-Religious Movement

The ulgulan (“great tumult”) rebellion.

Birsa’s socio-religious movement gradually transformed into a political struggle against the British. His followers, known as “Mundas,” were primarily agrarian tribes who were being exploited by British-imposed feudal systems. In 1899, Birsa led the Ulgulan Rebellion, a tribal uprising against the British and their oppressive policies. The rebellion, although short-lived, shook the foundations of the British administration and highlighted the plight of the tribal communities.

Legacy and Impact

Birsa Munda died in British custody at a young age of 25, but his legacy continues to inspire. He is revered as a folk hero and a symbol of tribal resistance against oppression. His teachings and rebellion played a significant role in shaping the tribal consciousness and their struggle for rights and recognition. The state of Jharkhand, where much of his activities were centred, celebrates his birth anniversary as “Birsa Munda Jayanti.”

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• Birsa Munda: The Architect of Tribal Resilience

Birsa Munda: The Architect of Tribal Resilience  Blogs Home

• 18 Dec 2023

"Abua raj seter jana, maharani raj tundu jana" (Let the kingdom of the queen be ended and our kingdom be established)

The above slogan is coined by one of the greatest tribal folk heroes, Birsa Munda, also referred to as 'Bhagwan' by many Indian tribal communities. Birsa Munda, born on November 15, 1875, in a village named Ulihatu of Khunti district, was not only an Indian freedom fighter and tribal leader but also a religious reformer. He belonged to the Munda tribe of the Chotanagapur plateau region of present-day Jharkhand. In the year 2021, the Indian government declared November 15, the birth anniversary of Birsa Munda, as 'Janjatiya Gaurav Diwas ' (Tribal Pride Day). This day corresponds with the formation of the state of Jharkhand, also recognized as Jharkhand Foundation Day . On November 15, 2000, the Chotanagpur region was bifurcated from the southern half of Bihar, formally forming the state of Jharkhand (land of forests) as the 28 th state in the Indian Union.

Early Life of Birsa Munda

Birsa's early life was marked by various shifts. He received his formal education in Salga under Jaipal Nag's guidance and later converted to Christianity to attend the German Mission School. However, soon, he realized that the Britishers were using education as a tool to convert tribals to Christianity. Following this realization, he withdrew himself from his school and founded a new faith named 'Birsa Faith,' which drew many followers from the Munda community and became a significant threat to the colonizers. These followers openly declared they identified as 'Birsaits ' and considered the British their adversaries.

Historical Background: Munda Rebellion

Soon, when the British introduced new land settlement systems like the zamindari system in Chota Nagpur and replaced the existing tribal system 'Khuntkatti, ' which allowed the entire community to hold ownership of the land, the living and working conditions of tribals were significantly impacted. This new settlement system led to outsiders like moneylenders, zamindars, and traders occupying tribal lands and reducing tribals from owners to landless laborers expected to work under new landlords. The new landlords imposed 'Bandhua Majdoori' or forced labor and often compelled the tribals to work under bad working conditions without due payment. In addition, if the Mundas used any land for cultivation, they were charged high rental rates by the zamindars and were further exploited by having to pay high-interest rates.

The Munda Rebellion, also known as 'Ulgulan' or 'The Great Tumult Movement,' emerged as a response to these land encroachment and forced conversion practices. Consequently, Birsa started mobilizing the Munda tribals against the colonizers and the outsiders, also called 'Dikus' from 1894, and established an independent ' Munda Raj' in 1895. They also adopted a white flag and designated it as a symbol of independent Munda Raj. The rebels who were part of this group used guerrilla tactics and launched a series of armed attacks on churches, police stations, and other symbols of Dikus and the British authority.

With Birsa's organizational and oratory skills, he managed to unite various tribal communities of the forests of Chotanagpur, Bengal, and Odisha against the British. He brought the Oraons and Kharias onto a common platform against the British-Thekedar alliance. However, in march 1900, the British arrested Birsa Munda while he and his followers were sleeping in a forest. He was jailed and passed away a few months later due to cholera. His death caused a severe blow to the rebellion, and the British used their military strength to suppress the uprising through regular counter-attacks. Many rebels were arrested, imprisoned, or executed, which ultimately led to the complete suppression of the rebellion by the mid-1900s. However, despite the rebellion being suppressed, it succeeded in highlighting the capacity of tribals to confront injustice and resist oppression.

The Chotanagpur Tenancy Act

The British implemented the Chotanagpur Tenancy (CNT) Act of 1908 in response to the uprising. The CNT Act not only directed the creation and maintenance of land records but also introduced a unique tenure category, "Mundari Khuntkattidar," (considered to be the original settler of the land among Mundas) and imposed restrictions on the transfer of tribal land to non-tribals. Additionally, the CNT Act provided for recording customary community rights, including those related to water, forest, and land (Jal, Jungle, and Zameen). These rights included the right to produce from the jungle, graze cattle, and reclaim 'wastes' for rice cultivation (Korkar), thus safeguarding the land rights of the tribal communities.

The Munda Rebellion of 1895-1900 thus stands out as an essential chapter in the history of tribal resistance against the British Raj. It exposed the hardships and injustices endured by tribal communities under colonial rule, and its impact was visible in later movements of tribal rights. Hence, the Munda rebellion was not just a historical event; it emerged as a substantial contribution to India's struggle for independence.

Along with political justice, he also fought to preserve and revive the spiritual, economic, and cultural heritage of the indigenous tribes. In doing so, he mobilized the tribal communities to resist the imposition of external cultural practices, called for the rejection of stereotypical norms and alcoholism, preached against animal sacrifice, encouraged the tribes to wear scared threads according to tribal customs, and urged them to maintain cleanliness and sanitation in order to become self-reliant.

Statue of Rebellion

Birsa's story, engraved in history, presents the spirit of resistance and resilience that defines our collective struggle for a just and free society. Inspired by the same, the Prime Minister inaugurated a museum in Ranchi in 2021. The museum is located at the Old Central Jail, where Birsa Munda took his last breath. The statue of Birsa Munda in the museum is the statue of ‘ulgulan’ (rebellion) and memory. The museum also shows other tribal freedom fighters such as Budhu Bhagat, Sidhu-Kanhu, Gaya Munda, Jatra Bhagat, Poto H, Nilambar-Pitambar, Bhagirath Manjhi, Diwa-Kisun, Telanga Khadiya, and Ganga Narayan Singh who martyred for tribal independence. On the occasion of Birsa's birth anniversary this year, the Prime Minister launched a Rs 24,000-crore project for vulnerable tribal groups. The initiative is named ‘PM Janjati Adivasi Nyaya Maha Abhiyan (PM-JANMAN)’. It aims to ensure the efficient delivery of welfare schemes to the last mile of India, with a particular focus on empowering Particularly Vulnerable Tribal Groups (PVTGs). Simultaneously, the Prime Minister inaugurated the 'Visksit Bharat Sankalp Yatra,' a nationwide drive to create awareness and facilitate saturation of welfare schemes till January 26, 2024.

As the nation celebrates Birsa Munda Jayanti, it is crucial to note that the day stands not just as a tribute to a remarkable tribal leader but also as a timeless reminder of resistance, courage, and the spirit of freedom that should continue to inspire the citizens of India for a just and equal society.

• https://cm.jharkhand.gov.in/jharkhand-glance
• https://pib.gov.in/PressReleasePage.aspx?PRID=1772009
• Singla, Rosy Bansal. Life and Movements of Birsa Munda. E-book, ISBN-978-81-928733-3-6, 6 May 2022, p. 28.
• https://www.slic.org.in/uploads/2017/09/Chotanagpur-Tenancy-Act.pdf
• https://www.researchgate.net/publication/360421450_E-Book-Life-and-Movements-of-Birsa-Munda

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

• Post category: Class 8 SST

CBSE Class 8 NCERT History Notes based on the Chapter 4 “Tribals, Dikus and the Vision of a Golden Age” : Notes are exhaustive, standard and comprehensive as the notes are classified into headings and key points. Click here for other class 8 History Chapter.

1. How did Tribal Groups Live?

Tribal people in 19th century India were engaged in diverse activities. There were varied practices and ways of living among different tribal groups.

1.1. Some Were Jhum Cultivat ors

• Definition: Shifting cultivation method.
• Location: Mostly in forests on small land patches.
• Clearing land: Cutting treetops for sunlight, burning vegetation.
• Soil preparation: Using axes and hoes to scratch soil.
• Fertilization: Spreading ash from burning (potash content).
• Seed dispersal: Broadcasting seeds on the field.
• Harvesting: Moving to another field after crop readiness.
• Fallowing: Fields left unused for years after cultivation.
• Regions: Found in hilly and forested areas of north-east and central India.

Lifestyle Dependency

• Forest Use: Tribal people’s lives intertwined with forests.
• Land Usage: Vital for practicing shifting cultivation.
• Mobility: Free movement within forests necessary.
• Crop Cultivation: Relying on land and forests for sustenance.

1.2. Some Were Hunters and Gatherers

Hunting and Gathering

• Many tribal groups sustained by hunting and gathering.
• Forests viewed as crucial for survival.
• Example: Khonds in Orissa practiced collective hunts.

Food Sources

• Fruits and Roots: Collected from forests for consumption.
• Oil Extraction: Used seeds of sal and mahua for cooking oil.
• Medicinal Use: Utilized forest shrubs and herbs for medicinal purposes.
• Forest Produce: Sold in local markets.
• Supply to Artisans: Weavers and leather workers relied on Khonds for flowers.

Resource Exchange

• Obtaining Rice and Grains: Exchanged goods or earned small amounts for forest produce.
• Odd Jobs: Some tribal individuals worked as laborers, carrying loads, building roads, or farming.
• Baigas’ Perspective: Baigas of central India preferred forest living over labour.

Economic Challenges

• Dependency on Traders: Need for goods not locally produced led to reliance on traders.
• Moneylenders’ Role: Provided loans for cash needs, contributing to tribal earnings.
• High Interest: Loans came with high interest rates.
• Market Impact: Market and commerce led to debt and poverty for tribes.
• Perception: Moneylenders and traders seen as responsible for misery.

1.3. Pastoralists and Animal Herding

Pastoralism and Animal Herding

• Many tribal groups adopted pastoralism for livelihood.
• Rearing and herding animals central to their way of life.

Seasonal Movement

• Nomadic Lifestyle: Moved with herds according to changing seasons.
• Grass Availability: Relocated to find fresh grazing lands.
• Cattle and Sheep: Examples of animals herded.

Tribal Groups and Their Herding Practices

• Van Gujjars: Cattle herders in the Punjab hills.
• Labadis: Cattle herders in Andhra Pradesh.
• Gaddis: Shepherds in Kulu.
• Bakarwals: Goat rearers in Kashmir.

Regional Specifics

• Different groups herded different animals based on local conditions.
• Various tribes specialized in cattle, sheep, or goats.

Future Exploration

• Reference to further information in upcoming history books.
• Deeper insights into the mentioned tribal groups and their practices.

1.4. Settled Cultivation among Tribal Groups

Shift to Settlement

• Some tribal individuals shifted to settled cultivation before the 19th century.
• Abandoned nomadic lifestyle in favour of permanent fields.

Agricultural Changes

• Adoption of Plough: Use of plough for cultivation.
• Land Ownership: Gradually gained rights over the land they cultivated.
• Clan Ownership: Land often belonged to the entire clan.
• Mundas of Chottanagpur: Clan members considered descendants of original settlers, held collective land rights.

Social Dynamics

• Power Dynamics: Emergence of power differences within clans.
• Chiefs and Followers: Some individuals attained leadership roles, others followed.
• Land Renting: Powerful members sometimes rented out their land instead of cultivating it.

British Perspective

• Civilization Perception: British officials viewed settled groups as more civilized.
• Comparison: Settled cultivators seen as more advanced than hunter-gatherers or shifting cultivators.
• Forest Dwellers: Those in forests labelled as wild and savage, prompting efforts for settlement and civilization.

2. How did Colonial Rule Affect Tribal Lives?

British colonial rule brought significant changes to tribal groups’ way of life.

1.1 Tribal Chiefs and Their Transformation

• Pre-British Chiefs: Held economic power and territorial control.
• Administration and Control: Managed local rules, land, and forests.
• Police Authority: Some chiefs had their own police forces.
• British Rule’s Effect: Tribal chiefs’ roles and powers underwent significant changes.

Changes to Tribal Chiefs’ Functions

• Land Titles and Renting: Allowed to retain land titles over villages and rent out land.
• Loss of Administrative Power: Diminished administrative authority.
• British Laws: Compelled to follow laws made by British officials in India.
• Tribute Payment: Obliged to pay tribute to the British authorities.
• Discipline Role: Responsible for maintaining discipline among tribal groups on behalf of the British.

Erosion of Authority and Traditional Roles

• Authority Loss: Tribal chiefs lost authority over their people.
• Unfulfilled Traditional Roles: Unable to perform traditional functions.
• Cultural Impact: Disruption of traditional governance and leadership systems.

1.2. Impact of Colonial Rule on Shifting Cultivators

British Policy Towards Shifting Cultivators

• British authorities were uncomfortable with nomadic groups.
• Aimed to settle tribal groups and encourage them to become peasant cultivators.
• Settled peasants were seen as easier to control and tax.

Introduction of Land Settlements

• British introduced land settlements to define land ownership and revenue collection.
• Land measured, individual rights defined, revenue fixed for the state.
• Differentiated between landowners and tenants, creating a rent system.

Challenges Faced by Shifting Cultivators

• Limited Success: British efforts to convert jhum cultivators to settled agriculture faced challenges.
• Water and Soil Conditions: Plough cultivation difficult in areas with scarce water and dry soil.
• Poor Yields: Transition to plough cultivation often resulted in lower yields.

Resistance and Consequences

• Traditional Continuation: Jhum cultivators in north-east India resisted changing practices.
• Protests and Resistance: Widespread protests against forced changes.
• Compromise: British authorities ultimately allowed some jhum cultivators to continue shifting cultivation in certain forest areas.

1.3. Impact of Forest Laws under Colonial Rule

Significance of Forests in Tribal Lives

• Forests played a vital role in the livelihood of tribal groups.
• Changes in forest laws directly affected their way of life.

British Control Over Forests

• British declared forests as state property, extending control.
• Classification: Some forests classified as Reserved Forests due to valuable timber production.

Restrictions on Tribal Activities

• Challenges for Jhum Cultivators: Struggles for survival due to limited access to resources.
• Displacement: Many forced to seek work and livelihood in other areas.

Labor for Timber Industry

• Labor Requirement: British needed labour for tree cutting and transporting logs.
• Forest Department Strategy: Provided jhum cultivators small forest patches for cultivation in exchange for labour and forest care.
• Creation of Forest Villages: Established forest villages to ensure a labour supply for the Forest Department.

Tribal Resistance and Rebellions

• Defiance of Laws: Many tribal groups resisted and continued illegal practices.
• Open Rebellions: Instances of revolt, e.g., Songram Sangma’s revolt in 1906 in Assam.
• Forest Satyagraha: Forest satyagraha during the 1930s in the Central Provinces.
• Colonial forest laws severely impacted tribal groups’ access to resources and traditional practices.
• Forest villages emerged as a strategy to address labour needs while maintaining control over forest resources.
• Efforts to control forests for economic gain led to tribal resistance and open rebellions.
• The struggle against forest laws became a significant aspect of the larger movement against colonial oppression

1.4. Impact of Trade and Market on Tribal Groups

Increased Trade and Monetary Involvement

• During the 19th century, traders and moneylenders entered forests, engaging tribal groups.
• Traders sought forest produce, offered loans, and hired labour for wages.

Tribal Perception and Understanding

• Tribal groups took time to grasp the consequences of increased trade.

Silk Growers’ Case Study

• Demand for Indian Silk: European markets demanded Indian silk due to its quality.
• East India Company’s Role: Encouraged silk production to meet market demands.

Santhals and Silk Cultivation

• Hazaribagh in Jharkhand: Area where Santhals raised cocoons.
• Trader Involvement: Traders sent agents who gave loans and collected cocoons.
• Low Earnings: Santhals received minimal payment (₹3 to ₹4 per thousand cocoons).
• Middlemen Profit: Middlemen facilitated deals, profited greatly.
• Exploitative Nature: Silk growers earned little, while middlemen and traders gained substantial profits.

Tribal Perception of Market and Traders

• Market and traders viewed as main adversaries by tribal groups.
• Exploitative nature of trade led to resentment and negative perception.
• Tribal groups faced exploitative trade practices during the 19th century.
• Disparity between earnings of tribal cultivators and profits of middlemen highlighted exploitation.
• Negative perceptions of traders and markets emerged due to unequal benefits and exploitation.

1.5. Tribal Migration for Work: Tea Plantations and Mining

Worsening Livelihood Conditions

• Tribals faced difficulties when forced to seek work far from home.

Emergence of Tea Plantations and Mining

• Late 19th Century: Tea plantations and mining industry gained importance.
• Recruitment of Tribals: Large-scale recruitment of tribals for labour.

Recruitment Process and Exploitation

• Contractor System: Tribals recruited through contractors.
• Low Wages: Contractors paid very low wages.
• Prevented Return: Tribals often restricted from returning home.

Tea Plantations of Assam

• Tea Industry: Plantations established in Assam.
• Tribal Labor Force: Many tribals recruited for plantation work.

Coal Mines of Jharkhand

• Mining Industry: Coal mines played a significant role in Jharkhand.
• Tribal Labor Demand: Tribals often employed in coal mines as laborers.

Exploitative Conditions

• Tribals faced exploitation due to low wages and restricted movement.
• Contractual labour and forced migration led to challenging circumstances.
• Tribal groups endured worsened livelihoods due to forced migration for work.
• Tea plantations and coal mining emerged as major sources of labour demand.
• Exploitative practices, low wages, and restrictions on movement intensified their hardships.

3. A Closer Look: Tribal Rebellions & Resistance Against Changes

Throughout the 19th and 20th centuries, tribal groups resisted various changes and exploitative practices.

Reasons for Rebellion

• Legal Changes: Opposition to altered laws affecting their traditional practices.
• Restrictions: Disapproval of imposed restrictions on their way of life.
• New Taxes: Resistance against new taxes imposed by colonial authorities.
• Exploitation: Revolt against unfair practices of traders and moneylenders.

Major Tribal Rebellions

• Kol Rebellion (1831–32): Kols rebelled against changes and exploitative practices.
• Santhal Rebellion (1855): Santhals rose in revolt against oppressive policies.
• Bastar Rebellion (1910): Central India witnessed the Bastar Rebellion against colonial rule.
• Warli Revolt (1940): Maharashtra experienced the Warli Revolt in opposition to oppressive conditions.

Significance of Birsa Movement

• Birsa Movement: Led by Birsa Munda, a significant tribal movement.
• Resistance and Revolt: Fought against oppressive British policies and exploitation.

Common Themes

• All these movements shared common themes of resistance, asserting rights, and opposing exploitation.
• Reflect tribal groups’ desire to preserve their traditional way of life and regain autonomy.
• Tribal rebellions throughout history displayed a collective resistance against changes, exploitation, and oppression.
• These movements were rooted in the tribes’ desire to protect their cultural heritage and secure a better future for themselves.

3.1. Birsa Munda: Life and Impact

Early Life and Influences

• Born in the mid-1870s.
• Grew up in poverty around the forests of Bohonda .
• Father’s struggles for work led to moving from place to place.
• Heard stories of Munda uprisings and their leaders advocating revolt.

Influences and Education

• Attended a local missionary school, listened to missionaries’ sermons.
• Inspired by ideas of attaining the Kingdom of Heaven and regaining lost rights.
• Influenced by Vaishnav preacher, valued purity and piety.

Aim of the Movement

• Aimed at reforming tribal society.
• Urged Mundas to give up liquor, practice cleanliness, and discard beliefs in witchcraft.
• Against missionaries and Hindu landlords seen as external forces ruining Munda way of life.

Birsa’s Vision for Mundas

• Urged followers to recover a past golden age (satyug).
• Idealized times of honest living, community practices, and sustainable livelihoods.
• Advocated return to cultivation, settling down on land.

Political Aims and British Reaction

• Challenges for British Officials: Movement’s political goal to remove external influences and establish a Munda Raj under Birsa.
• Land policies, moneylenders, Hindu landlords, and missionaries identified as causes of Munda suffering.
• Birsa arrested in 1895, convicted on rioting charges, and jailed for two years.

Movement Expansion and Decline

• Released in 1897, Birsa toured villages to garner support.
• Used traditional symbols and language to unite people against colonial rule.
• Focused on destroying symbols of European power and establishing Birsa Raj.
• Birsa died in 1900 due to cholera, and the movement faded.

Movement’s Significance

• Forced colonial government to enact protective laws for tribal land rights.
• Demonstrated tribal people’s capacity to protest against injustice and express dissent against colonial rule.
• Showed a unique way of resistance, with distinct rituals and symbols.
• Birsa Munda’s movement aimed for Munda empowerment, cultural preservation, and political change.
• Movement’s influence continued through protective laws and the recognition of tribal capacity for protest.

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NCERT Solutions for Class 6, 7, 8, 9, 10, 11 and 12

NCERT Solutions for Class 8 Social Science History Chapter 4 Tribals, Dikus and the Vision of a Golden Age

October 2, 2019 by phani

Class 8 History Chapter 4 Tribals, Dikus and the Vision of a Golden Age Ncert Textbook Questions Solved

Question 1. Fill in the blanks:

• The British described the tribal people as …………
• The method of sowing seeds in jhum cultivation is known as …………….
• The tribal chiefs got …………. titles in central India under the British land settlements.
• Tribals went to work in the of Assam and the ……………… in Bihar.
• tea plantations, coal mines

Question 2. State whether true or false:

• Jhum cultivators plough the land and sow seeds.
• Cocoons were bought from the Santhals and sold by the traders at five times the purchase price.
• Birsa urged his followers to purify themselves, give up drinking liquor, and stop believing in witchcraft and sorcery.
• The British wanted to preserve the tribal way of life.

Question 3. What problems did shifting cultivators face under British rule? Answer: The life of shifting cultivators was directly connected to the forest. So, when the British brought changes in forest laws, their life was badly affected. The British extended their control over all forests and declared that forests were state property. Some forests were classified as Reserved Forests for they produced timber which the British wanted. In these forests, people were not allowed to move freely and practice jhum cultivations. As a result, many jhum cultivators had to move to other areas in search of work.

Question 4. How did the powers of tribal chiefs change under colonial rule? Answer: Change in the Powers of the Tribal Chiefs under Colonial Rule

• Before the arrival of the British in India, tribal chiefs were important people.
• They had economic power.
• They had the right to administer and control their territories.
• In some areas, they had their own policy.
• They decided on the local rules of land and forest management.

The British changed their functions and powers considerably.

• They were allowed to keep their land titles over a cluster of villages and rent outlands.
• They were divested of their administrative power.
• They were forced to follow laws made by the British in India.
• They also had to pay tribute to the British, and discipline the tribal groups on behalf of the British.
• They lost the authority they had earlier enjoyed amongst their people.
• Now they were unable to fulfill their traditional functions.

Question 5. What accounts for the anger of the tribals against the dikus? Answer: The tribals wanted to drive out the dikus—missionaries, moneylenders, Hindu landlords, and the government because they saw them as the cause of their misery. The following facts account for their anger against the dikus:

• The land policies of the British were destroying their traditional land system.
• Hindu landlords and moneylenders were taking over their land.
• Missionaries were criticising their traditional culture.

Question 6. What was Birsa’s vision of a golden age? Why do you think such a vision appealed to the people of the region? Answer: Birsa was deeply influenced by many of the ideas he came in touch within his growing-up years. The movement that he led aimed at reforming tribal society. He urged the Munda to give up drinking liquor, clean their village, and stop believing in witchcraft and sorcery. He often remembered the gloden past of the Mundas, when they lived a good life, constructed embankments, tapped natural springs, planted trees and orchards, practiced cultivation to earn their living. They did not kill their brethren and relatives. They lived honestly.

Birsa wanted to restore this glorious past. Such a vision appealed to the people of the region because they were very much eager to lead a free life. They had got fed up with the colonial forest laws and the restrictions that were imposed on them.

Question 7. Find out from your parents, friends or teachers, the names of some heroes of other tribal revolts in the twentieth century. Write their story in your own words. Answer: Students are suggested to do this work themselves.

Question 8. Choose any tribal group Hiring in India today. Find out about their customs and way of life, and how their lives have changed in the last 50 years. Answer: Students are suggested to visit a neighbouring tribal area and collect information regarding their customs and way of life and other things.

Class 8 History Chapter 4 Tribals, Dikus and the Vision of a Golden Age Exercise Questions

Question 1. Choose the correct option: (i) The Khonds belonged to (a) Gujarat (b) Jharkhand (c) Orissa (d) Punjab

(ii) British officials saw these settled tribal groups as more civilised than hunter-gatherers (a) Gortds (b) Sahthals (c) Khonds (d) Both (a) and (b)

(iii) Vaishnav preachers were the worshippers of (a) Shiva (b) Durga (c) Krishna (d) Vishnu

(iv) Kusum and Palash flowers were used to (a) prepare medicines (b) make garlands (c) color clothes and leather (d) prepare hair oil

(v) The Gaddis of Kulu was (a) shepherds (b) cattle herders (c) fruit gatherers (d) hunters Answer: (i) (c), (ii) (d), (iii) (d), (iv) (c),(v) (a).

Question 2. Fill in the blanks with appropriate words to complete each sentence.

• The lives of shifting cultivators depended on free movement within …………….
• The …………… were not ready to work as laborers.
• The British wanted tribal groups to …………. and become …………… cultivators.
• The British declare that forests were …………… property.
• Birsa was born in a family of ………….. a tribal group that lived in …………………
• The Santhals of Hazaribagh reared
• settle down, peasant
• Mundas, Chottanagpur

Question 3. State whether each of the following statements is True or False.

• The traders and moneylenders never deceived the tribal people.
• The silk growers earned huge amount of wealth and therefore enjoyed a happy life.
• Many tribal groups did not like the colonial forest laws and therefore revolted.
• The jhum cultivators in north-east India stopped their traditional practice.
• The tribal Chiefs lost their authority under the British rule.

Class 8 History Chapter 4 Tribals, Dikus and the Vision of a Golden Age Very Short Answer Questions

Question 1. Mention different types of activities of the tribal people. Answer:

• Some practiced jhum cultivation,
• Some were hunter-gatherers.
• Some herded animals.
• Some took to settled cultivation.

Question 2. Why did the British want tribal groups to settle down and become peasant cultivators? Answer: It was because settled peasants were easier to control and administer than people who were always on the move.

Question 3. Why did the British introduce land settlements? Answer: They did so in order to get a regular revenue source for the state.

Question 4. Why were some forests classified as Reserved Forests? Answer: These forests produced timber which the British wanted.

Question 5. What problem did the British face after they stopped the tribal people from living inside forests? Answer: They faced the problem of shortage of labour.

Question 6. Why did the Forest Department establish forest villages? Answer: It did so in order to ensure a regular supply of cheap labour.

Question 7. How did the tribal groups view the market and the traders? Answer: They viewed them as their main enemies.

Question 8. Who was Birsa? Answer: Birsa belonged to a family of Mundas, a tribal group that lived in Chottanagpur.

Question 9. What did people say about him? Answer: People said that he had miraculous powers. He could cure all diseases and multiply grain.

Question 10. What problems did Birsa set out to resolve? Answer:

• The familiar ways of tribals seemed to be disappearing.
• Their livelihoods were under threat.
• The religion appeared to be in danger. Birsa set out to resolve these problems.

Question 11. Who were the outsiders being referred to as dikus? [Imp.] Answer: Traders, moneylenders, missionaries, Hindu landlords, and the British were the outsiders being referred to as dikus.

Question 12. On what charges was Birsa convicted? Answer: Birsa was convicted on the charges of rioting.

Question 13. When did Birsa die and how? Answer: He died of cholera in 1900.

Question 14. When and where was the forest satyagraha staged? Answer: The forest satyagraha occurred in the 1930s in the Central Provinces.

Class 8 History Chapter 4 Tribals, Dikus and the Vision of a Golden Age Short Answer Type Questions

Question 1. What were the main activities of the Khonds living in the forests of Orissa? Answer: The Khonds were basically hunter-gatherers. They regularly went out on collective hunts and then divided the meat amongst themselves. They ate fruits and roots collected from the forest and cooked food with the oil they extracted from the seeds of the sal and mahua. They used many forest shrubs and herbs for medicinal purposes and sold forest produce in the local markets. All their activities were based on forests.

Question 2. How did traders and moneylenders exploit the tribal people? Or How were traders and moneylenders cause of the tribals’ misery? [V. Imp.] Answer: Tribal groups often needed to buy and sell in order to be able to get the goods that were not produced within the locality. This led to their dependence on traders and moneylenders. Traders came around with things for sale. They sold the goods at high prices.

Moneylenders used to give loans with which the tribals met their cash needs, adding to what they earned. But the interest charged on the loans was very high. Thus, both traders and moneylenders always exploited tribal people. It is therefore the tribals- saw them as evil outsiders and the cause of their misery.

Question 3. How did the British officials view settled tribal groups and those who moved about from place to place? Answer: The British officials saw settled tribal groups such as the Gonds and Santhals as more civilised than hunter-gatherers or shifting cultivators. These tribal groups lived in the forests and kept on moving. They did not have a fixed home. The British considered them wild and savage and therefore they needed to be settled and civilised.

Question 4. Describe land settlements introduced by the British. Answer: The British introduced land settlements to ensure a regular revenue source for the state. Under these settlements:

• the British measured the land, defined the rights of each individual to that land, and fixed the revenue demand for the state.
• some peasants were declared landowners, other tenants. The tenants were to pay rent to the landowner who in turn paid revenue to the state.

Question 5. Why was the British effort to settle jhum cultivators not very successful? Answer: (a) It is usually difficult to carry on settled plough cultivation in areas where water is scarce and the soil is dry. (b) Jhum cultivators who took to plough cultivation often suffered since their fields did not preclude good yields. Hence, the jhum cultivators in north-east India insisted on continuing with their traditional practice. (c) The British faced widespread protests. Therefore, they allowed them to carry on shifting cultivation in some parts of the forest.

Question 6. What problem did the British face after they brought changes in forest laws? How did they solve this problem? Answer: The British stopped the tribal people from living inside forests by introducing some changes in forest laws. This created a problem. They lost labour force because most of the jhum cultivators moved to other areas in search of work. Who would cut trees for railway sleepers and transport logs?

Colonial officials solved this problem by giving jhum cultivators small patches of land in the forests and allowing them to cultivate these on the condition that these who lived in villages would have to provide labour to the Forest Department and look after the forests. The Forest Department established forest villages in many regions to ensure a regular supply of cheap labour.

Question 7. Give a brief history of the revolts by different tribal groups in the country. Answer: Several tribal groups in different parts of the country were unhappy with the changes they were experiencing and the problems they were facing under the British rule. Finally, they rebelled against the changes in laws, the restrictions on their practices, the new taxes they had to pay, and the exploitation by traders and moneylenders.

• The Kols rebelled in 1831-32.
• The Santhals rose in revolt in 1855.
• The Bastar Rebellion in central India broke out in 1910.
• The Warli Revolt in Maharashtra in 1940.
• Birsa Munda also led one such movement.

Question 8. How did Birsa resume his movement after his release in 1897? Answer: Birsa was released in 1897. Now he began touring the villages to gather support. He used traditional symbols and language to rouse people, urging them to destroy dikus and the Europeans and establish a kingdom under his leadership. Birsa’s followers began targetting the symbols of dikus and European power. They attacked police stations and churches and raided the property of moneylenders and zamindars. They raised the white flag as a symbol of Birsa Raj.

Question 9. In what ways was the Birsa movement significant? Answer: The Birsa movement was significant in two ways:

• It forced the colonial government to introduce laws so that the land of the tribals could not easily be taken over by dikus.
• It showed once again that the tribal people had the capacity to protest against injustice and express their anger against colonial rule. They did this in their own specific way, inventing their own rituals and symbols of struggle.

Class 8 History Chapter 4 Tribals, Dikus and the Vision of a Golden Age Long Answer Type Questions

Question 1. How did different tribal groups live? Describe in brief. Answer: Tribal people were involved in many different types of activities:

Some tribal people practised jhum cultivation also known as shifting cultivation. This was done on small patches of land, mostly in forests. The cultivators cleared off small patches of land. They then burnt the vegetation and spread the ash from the firing, which contained potash to fertilize the soil. They used equipment like ax and hoe for preparing the soil for cultivation. Then they scattered the seeds on the field. Once the crop was ready and harvested, they moved to another field. Shifting cultivators were found in the hilly and forested tracts of north-east and central India.

Some tribal groups were engaged in hunting animals and gathering forest produce, hence known as “hunter-gatherers’. They saw forests as essential for survival. The Khonds was such a community living in the forests of Orissa. They regularly went out on collective hunts and then divided the meat amongst themselves. They ate fruits and roots and cooked food with the oil they extracted from the seeds of the sal and mahua. They got rice and other grains in return for their valuable forest produce. Sometimes they did odd jobs in the villages like carrying loads, etc.

Some tribal groups lived by herding and rearing animals. They were pastoralists who moved with their herds of cattle or sheep according to the seasons. For example, the Victim Gujjars of Punjab hills, and the Labadis of Andhra Pradesh were cattle herders, the Gaddis of Kulu were shepherds and the Bakarwals of Kashmir reared goats.

Some tribal community took to settled cultivation. They cultivated their fields in one place year after year, instead of moving from place to place. They began to use the plough and gradually got rights over the land they lived on.

Question 2. Give a brief life sketch of Birsa Munda. Answer: Birsa was born in the mid-1870s in a family of Mundas, a tribal group that lived in Chottanagpur. He grew up around the forests of Bohanda, grazing sheep, playing flute, and dancing in the local akharas. As an adolescent, Birsa heard tales of the Munda uprisings of the past and saw sirdars (leaders) of the community urging the people to revolt. Birsa took great interest in the sermons of missionaries because they inspired the Mundas to attain their lost rights. He also enjoyed the company of a prominent Vaishnav preacher. He wore the sacred thread and began to value the importance of purity and piety.

He decided to reform tribal society. He urged the Mundas to give up all their bad practices like drinking liquor, etc. Here, it is worth mentioning that Birsa also turned against missionaries and Hindu landlords. He urged his followers to restore their glorious past. He talked of a golden age in the past when Mundas lived a very good life. They did not kill their brethren and relatives. Birsa wanted to see these qualities again in the tribal society.

British officials got terrified to visualise the political aims of Birsa Munda. As the movement spread, the government arrested him in 1895, convicted him on the charges of rioting. He has also jailed for two years.

After Birsa was released in 1897, he began to tour the villages to gather support. He urged his supporters to destroy dikus and the Europeans. In 1900, he died of cholera and the movement faded out. But it proved significant in the long run.

Class 8 History Chapter 4 Tribals, Dikus and the Vision of a Golden Age Source-Based Questions

Question 1. Read the following extract (Source 2) taken from the NCERT textbook and answer the questions that follow: “In this land of the English how hard it is to live” In the 1930s Verrier Elwin visited the land of the Baigas – a tribal group in central India. He wanted to know about them – their customs and practices, their art and folklore. He recorded many songs that lamented the hard time the Baigas were having under British rule. In this land of the English how hard it is to live How hard it is to live In the village sits the landlord In the gate sits the Kotwar In the garden sits the Patwari In the field sits the government In this land of the English how hard it is to live To pay cattle tax we have to sell cow To pay forest tax we have to sell buffalo To pay land tax we have to sell bullock How are we to get our food? In this land of the English. Quoted in Verrier Elwin and Shamrao Hiuale, Songs of the Maikal, p. 316.

Questions: (i) Who was the Baigas? (ii) Why did Verrier Elwin visit their land? (iii) What were the songs about? Answers: (i) The Baigas were a tribal group living in central India. (ii) Verrier Elwin visited their land because he was very curious about them. He wanted to know their customs, and practices, their art, and folklore. (iii) The songs that he recorded lamented the hard time the Baigas were having under British rule.

Class 8 History Chapter 4 Tribals, Dikus and the Vision of a Golden Age Picture-Based Questions

Questions: (i) What do you see in the above picture? (ii) Under what circumstances did they work? Answers: (i) They are coalminers of Bihar (now Jharkhand) 1948. (ii) They had to work deep down in the dark and suffocating mines. Working in this condition was not only back¬breaking and dangerous, it was often literally killing.

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Tribals Dikus and the vision of a golden age of Class 8

In 1895, a man named Birsa was seen roaming the forests and villages of Chota Nagpur in Jharkhand. People said he had incredible powers - he could cure all diseases and multiply grain. Birsa himself declared that God had appointed him to save his people from trouble, free them from the slavery of dikus (outsiders).

Soon thousands began following Birsa, believing that he was bhagwan (God) and had come to solve all their problems. Birsa was born in a family of Mundas. His followers included other tribals of the region - Santhals and Oraons. All of them were unhappy with the changes they were experiencing and the problems they were facing under British rule.

CHARACTERISTICS OF THE TRIBAL SOCIETIES

• Most tribes had customs and rituals that were very different from those laid down by Brahmans.
• These societies also did not have the sharp social divisions that were characteristic of caste societies.
• All those who belonged to the same tribe thought of themselves as sharing common ties of kingship. However, this did not mean that there were no social and economic differences within tribes.
• Introduction
• How did tribal groups live
• How did colonial rule affect tribal lives
• A Closer look
• Subjective Questions of Tribals, Dikus and the vision of the golden age

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Birsa Munda | Social Studies (SST) Class 8 PDF Download

Birsa Munda

• Birsa Munda was born at Ulihatu in the Bengal Presidency (presently in Jharkhand) on 15th November 1875 into a Munda family. His parents were Sugana Munda and Karmi Hatu.
• His childhood was spent in a typical Munda fashion amidst poverty.
• He converted to Christianity and became Birsa David/Daud  in order to receive an education from a missionary school.
• He spent a great part of his childhood in  Chaibasa . He was influenced by the national movement there. His father withdrew him from the missionary school. Birsa developed a strong anti-government and anti-missionary stamp on his mind from there.
• During the 1890s , he started speaking to his people about the exploitation done by the British. The British agrarian policies were stifling the tribal people and disrupting their way of life which was hitherto peaceful and in tune with nature. Another problem was that of cultural belittlement of the tribal people by the Christian missionaries.

His poverty-stricken childhood

His conversion to Christianity

Exploitation by the British

Cultural belittlement by the Christian missionaries

• The Mundas had followed the Khunkhatti system of joint landholding. The British replaced this egalitarian system with the Zamindari System. Outsiders entered the tribal landscape and started exploiting them. In their own turf, they became forced labourers. Poverty descended on them like a strangling chain.
• In 1894, Birsa announced his declaration against the British and the Dikus (outsiders) and thus began the Munda Ulgulan . This is a very important rebellion of the tribal people among the various uprisings of the tribals and peasants in India in the 19th century.
• Birsa also started his own religion and proclaimed he was god’s messenger. Many Mundas, Kharias and Oraons accepted him as their leader. Many other Hindus and Muslims also flocked to see the new leader of the masses.
• Birsa advocated the tribal people to shun the missionaries and revert to their traditional ways. He also asked people not to pay taxes.
• He was arrested in 1895 and released after two years . In 1899, he resumed his armed struggle along with the people. He razed police stations, government property, churches and houses of Zamindars.
• The British caught him in 1900 from Jamkopai forest , Chakradharpur. Birsa Munda died on June 9th 1900 while lodged at the Ranchi jail aged just 25. Authorities claimed he died of cholera although this is doubted.

Influence of Many Schools of Thought

• Birsa went to the  local missionary school , and listened to the sermons of missionaries. There too he heard it said that it was possible for the Mundas to attain the Kingdom of Heaven, and regain their lost rights.
• Later Birsa also spent some time in the company of a prominent Vaishnav preacher . He wore the sacred thread, and began to value the importance of purity and piety.
• Birsa was deeply influenced by many of the ideas he came in touch with in his growing-up years. His movement was aimed at reforming tribal society. He urged the Mundas to give up drinking liquor, clean their village, and stop believing in witchcraft and sorcery.
• In 1895 Birsa  urged his followers to recover their glorious past. He talked of a golden age in the past – a satyug (the age of truth) – when Mundas lived a good life, constructed embankments, tapped natural springs, planted trees and orchards, practised cultivation to earn their living. They did not kill their brethren and relatives. They lived honestly. Birsa also wanted people to once again work on their land, settle down and cultivate their fields.

To establish a tribal kingdom

To eradicate poverty among the tribal people

To reform tribal society and revive their traditional ways

To overthrow the British rule in India

Reaction by British

• What worried British officials most was the political aim of the Birsa movement, for it wanted to drive out  missionaries, moneylenders, Hindu landlords, and the government and set up a Munda Raj with Birsa at its head . The movement identified all these forces as the cause of the misery the Mundas were suffering.

End of Birsa Movement

• To subdue the movement Birsa was arrested in 1895 and was jailed for two years. After his release in 1897 he started to spread his ideas . People began attacking anything associated with outsiders. After the death of Birsa in 1900 the movement fizzled out.
• The importance of Birsa movement lies in the fact that it forced the British rulers to change the laws to suit the needs of tribals.

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• CBSE Notes For Class 8
• Class 8 Social Science Notes
• Class 8 History Notes
• Chapter 4 Tribals Dikus and The Vision of A Golden Age

CBSE Class 8 Social Science History Notes Chapter 4 - Tribals, Dikus and the Vision of a Golden Age

In this chapter, students will read some of the questions related to Tribals, Dikus, etc. A few of the questions asked are what problems did Birsa set out to resolve? Who were the outsiders being referred to as Dikus, and how did they enslave the people of the region? What was happening to the tribal people under the British? How did their lives change? In this article, we have provided CBSE Class 8 History notes for Chapter 4 – Tribals, Dikus and the Vision of a Golden Age, which is written in an easy-to-understand language. Going through these will save valuable time for students as they will get well acquainted with the important topics.

• Chapter 1 How When And Where
• Chapter 2 From Trade To Territory
• Chapter 3 Ruling The Countryside
• Chapter 5 When People Rebel
• Chapter 6 Weavers Iron Smelters And Factory Owners
• Chapter 7 Civilising The Native Educating The Nation
• Chapter 8 Women Caste And Reform
• Chapter 9 The Making Of The National Movement 1870s 1947
• Chapter 10 India After Independence

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

The customs and rituals followed by most tribes were very different from those laid down by Brahmans. These societies were not characterised by the division of caste societies. All those who belonged to the same tribe thought of themselves as sharing common ties of kinship. But, they did have social and economic differences within tribes.

How Did Tribal Groups Live?

The tribal people of India were involved in a variety of activities by the nineteenth century.

Some were Jhum Cultivators

Some tribal people practised Jhum cultivation, that is, shifting cultivation. This cultivation is done on small patches of land, and the planters cut down the treetops to allow sunlight to reach the ground and burnt the vegetation to clear it for cultivation. After the crop was ready and harvested, they were shifted to another field. Shifting cultivators were found in the hilly and forested tracts of North-East and central India. These tribal people moved freely within the forests, and that’s the reason they practised shifting cultivation.

Some were hunters and gatherers

Tribal groups in many regions survived by hunting animals and gathering forest produce. The Khonds were a community who survived on collective hunts and divide the meat amongst themselves. This community ate fruits and roots and used oil extracted from the seeds of the sal and Mahua to cook food. Shrubs and herbs were used from forests for medicinal purposes.

These forest people exchanged goods with the things they needed in return for their valuable forest produce. When the forest produced shrank, tribal people had to wander out in search of work as labourers. Tribal groups were dependent on traders and moneylenders because they often needed money to buy and sell in order to be able to get the goods that were not produced within the locality. But, the interest charged on the loans was very high.

Some herded animals

Herding and rearing was also an occupation for many tribal groups. They were pastoralists who moved with their herds of cattle or sheep according to the seasons.

Some took to settled cultivation

Tribal groups, even before the nineteenth century, began settling down. The land for the Mundas of Chottanagpur belonged to the clan as a whole. All members of the clan were regarded as descendants of the original settlers who had first cleared the land. British officials saw settled tribal groups as more civilised than hunter-gatherers or shifting cultivators.

How Did Colonial Rule Affect Tribal Lives?

During British rule, the lives of tribal people changed.

What happened to tribal chiefs?

Before the British arrived, the tribal chiefs were important people. They enjoyed economic power and had the right to administer and control their territories. But, their functions and powers changed under British rule. They lost their administrative powers and were forced to follow laws made by British officials in India.

What happened to the shifting cultivators?

The British wanted tribal groups to settle down as it was easier to control and administer settled peasants. The British introduced land settlements to get regular revenue sources for the state. Land settlement means the British measured the land, defined the rights of each individual to that land and fixed the revenue demand for the state. The British effort to settle Jhum cultivators was not very successful. Facing widespread protests, the British had to ultimately allow them the right to carry on shifting cultivation in some parts of the forest.

Forest laws and their impact

Tribal lives were directly affected by the changes in forest laws. Some forests were classified as Reserved Forests as they produced timber which the British wanted. The British people stopped the tribal people from entering the forests, but they faced the problem of getting labourers. So, the colonial officials came up with a solution. The colonial officials decided to give Jhum cultivators small patches of land in the forests and allow them to cultivate. In return, those who lived in the villages had to provide labour to the Forest Department. Many tribal groups disobeyed the new rules, continued with practices that were declared illegal, and at times rose in open rebellion.

The problem with trade

During the nineteenth century, traders and moneylenders started coming into the forest more often. They wanted to buy forest products, offered cash loans, and asked tribal groups to work for ages. In the eighteenth century, the demand for Indian silk was high in European markets. The silk market expanded, so the East India Company encouraged silk production. The Santhals of Hazaribagh reared cocoons, and the traders dealing in silk gave loans to the tribal people and collected the cocoons. The middlemen made huge profits.

The search for work

From the late nineteenth century, tea plantations started coming up, and mining became an important industry. Tribals were recruited in large numbers to work at the tea plantations of Assam and the coal mines of Jharkhand.

A Closer Look

Tribal groups from different parts of the country rebelled against the changes in laws, the restrictions on their practices, the new taxes they had to pay, and the exploitation by traders and moneylenders.

Birsa Munda

Birsa was born in the mid-1870s, and as an adolescent, he heard tales of the Munda uprisings of the past and saw the sirdars (leaders) of the community urging the people to revolt. In the local missionary school, he heard that it was possible for the Mundas to attain the Kingdom of Heaven and regain their lost rights. Birsa also spent some time in the company of a prominent Vaishnav preacher. Birsa started a movement, and it aimed at reforming tribal society. He urged the Mundas to give up drinking liquor, clean their village, and stop believing in witchcraft and sorcery.

In 1895 Birsa urged his followers to recover their glorious past. He talked of a golden age in the past – a Satyug (the age of truth) – when Mundas lived a good life, constructed embankments, tapped natural springs, planted trees and orchards, practised cultivation to earn their living.

The political aim of the Birsa movement was to drive out missionaries, moneylenders, Hindu landlords, and the government and set up a Munda Raj with Birsa at its head. The movement was widespread, so the British officials decided to act. Birsa started touring the villages to gain support using traditional symbols and language to rouse people, urging them to destroy “Ravana” (Dikus and the Europeans) and establish a kingdom under his leadership.

In 1900 Birsa died of cholera, and the movement faded out. But, the movement was significant in at least two ways. First – it forced the colonial government to introduce laws so that the land of the Tribals could not be easily taken over by Dikus. Second – it showed once again that the tribal people had the capacity to protest against injustice and express their anger against colonial rule.

Frequently Asked Questions on CBSE Class 8 History Notes Chapter 4: Tribals, Dikus and Vision of Golden Age

What is the meaning of a gatherer.

A gatherer is someone who collects or gathers a particular thing and is called a ‘Gatherer’.

Name some herded animals.

Many animals naturally live and travel together in groups called herds. Goats, sheep, and llamas, for instance, live in herds as a form of protection.

Who was Birsa Munda?

Birsa Munda was an Indian tribal freedom fighter, religious leader and folk hero who belonged to the Munda tribe.

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Birsa Munda: The Tribal Freedom Fighter

Last updated on October 10, 2023 by ClearIAS Team

Birsa Munda was one of the earliest tribal reformers whose actions contributed to the freedom struggle as well. Read here to know more about his life.

Birsa Munda was a tribal reformer, religious leader, and freedom fighter belonging to the Munda tribe. He amassed a large religious and informative movement against British rule in the 19th century in the erstwhile Bengal Presidency. Birsa is known for challenging the Christian missionaries and revolting against the conversion activities along with the Munda and Oraon communities.

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Table of Contents

Birsa Munda

Birth: November 15, 1875, in Ulihatu village in present-day Jharkhand, in a tribal Munda family.

During this time, the exploitative British Raj had started penetrating the deep jungles of Central and Eastern India, disrupting tribal lives living in harmony with nature.

The Britishers introduced a feudal zamindari system in the Chhota Nagpur region, destroying the tribal “Khuntkatti” agrarian system . Khuntkatti means the joint holding of land by tribals.

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They also brought in the outsiders (called “dikus” by locals) like moneylenders and contractors, as well as feudal landlords who aided the British in their exploitation.

In addition, the aggressive missionary activity continued with the active support of the Raj, insulting and interfering with the religious and cultural beliefs of Adivasis.

Birsa was also converted into a Christian to join the German Mission School but soon dropped out after finding out that Britishers were aiming to convert tribals to Christianity through education. He later created a faith called ‘Birsait’ and many tribals joined his faith which became a hindrance to British conversion activities.

During the 1880s, Birsa observed the Sardari Larai movement in the region, which demanded the restoration of tribal rights through non-violent methods like sending petitions to the Raj. But the oppressive colonial regime paid no heed to these demands and the zamindari system soon reduced the tribals from landowners to laborers.

The feudal setup escalated the forced labor (veth bigari) in the forested tribal areas.

Birsa Munda took up the fight for the tribals through the religious domain and stood up against the Christian missionaries. He worked to reform religious practices, discouraged many superstitious rites, brought in new tenets, and prayers, and worked to restore tribal pride.

Birsa emphasized the importance of “sirmare firun raja jai” or “victory to the ancestral king” invoking the sovereignty of the tribals’ ancestral autonomous control over the land. He also stressed monogamy in the later stage of his life.

Birsa Munda’s Ulgulan

Birsa became a mass leader and began to be considered Bhagwan and Dharati Aba by his followers. He ignited the minds of the masses- the Mundas, Oraons, other Adivasis and non-Adivasis responded to his call and joined the “Ulgulan” (great tumult) or revolt against the colonial power and exploitative dikus (1899-1900).

Birsa asked the people not to pay any rent and attacked the outposts of feudal, missionary, and colonial authorities.

The tribals of Central and Eastern India waged an effective armed resistance against the British with traditional bows and arrows, but only the real exploiters were attacked, and the common people were not troubled.

Birsa Munda was captured by British police and lodged in jail at the age of 25, where he died in captivity on June 9, 1900.

But Bhagwan Birsa Munda’s spirited struggle did not go in vain as it compelled the British to take action on the plight and exploitation of tribals, which resulted in the Chhota Nagpur Tenancy Act of 1908 for their protection.

This Act restricted the transfer of tribal land to non-tribals and became landmark legislation for the protection of tribal rights. The British regime also took steps to abolish Veth Bigari or forced labor.

Soon after his death, the movement died, but fact remains that he was the one to mobilize the tribal community against the British and forced the colonial authorities to introduce laws protecting the land rights of the tribals.

Other tribal uprisings against colonial rule:

Also read: Popular revolts and uprisings against the British

Pahariya rebellion (1778)

This took place in Raj mahal hills (present-day Jharkhand) against the British encroachment on tribal lands. The rebellion forced the East India Company to declare their territory autonomous, which was later known as the “Daman-i-Koh” area.

Chuar uprising/ Revolt of the jungle mahal (1766-72 and 1795-1816)

Chuars were the aboriginal tribes of jungle mahal (present-day West Bengal) and they also stood up to English encroachments in their territory.

Khasi revolt (1829)

The Khasis revolted against the construction of a road from Brahmaputra valley to Sylhet by EIC, because this project increased the inflow of outsiders, threatening their tribal autonomy.

Kol mutiny (1831)

The Kols of the Chhota Nagpur area protested against their lands being transferred to outsiders by the English to increase the land revenue.

Khond uprisings (1837-56)

The Khond, Gumsar, and Kalahandi tribes of eastern ghats (present-day Odisha and Andhra Pradesh) rose against the attempt by the government to suppress human sacrifice (Mariah), the introduction of new taxes by the British, and the influx of Zamindars and sahookars (money-lenders) into their area.

Bhils and Koli uprising (1817-48)

The Bhils were concentrated in the hill ranges of Khandesh in the Maratha territories of Gujarat, Rajasthan, and Madhya Pradesh. British occupation of this region in 1818 brought in the outsiders who dislocated the local community life. Similarly, the Kolis of Ahmednagar district, also challenged the British in 1829 but were quickly subdued by a large army contingent.

Ramosi uprising (1822-41)

Ramosis were the hill tribes of western ghats who were recruited as soldiers in the Maratha army. The main cause of the uprising was their disbanding by the British after the decline of Marathas. The British later pacified the movement by taking them into their armies.

Santhal revolt/ Santhal hool (1855-56)

The Santhal, who lived in the area between Bhagalpur and Rajmahal, known as Daman-i-Koh, rose in revolt; made a determined attempt to expel the outsiders (the dikus), and proclaimed the complete end of the foreign regime. The Santhal Paragana tenancy act of 1876 finally made it illegal to transfer Santhal land to a non- Santhal.

Rampa rebellion (1922)

The Rampa Rebellion against the British was organized by the tribal people of Visakhapatnam and East Godavari districts to revolt against the foreigners’ encroachment on their lands.

India’s freedom struggle was strengthened by several tribal communities such as Mundas, Oraons, Santhals, Tamars, Kols, Bhils, Khasis, Koyas, and Mizos, to name a few. The revolutionary movements and struggles organized by tribal communities were marked by their immense courage and supreme sacrifice and inspired Indians all over the country.

The government of India is now making sure that the sacrifices of such tribal movements and their leaders are not lost in history.

Birsa Munda’s legacy: Janjatiya Gaurav Divas

A portrait of Birsa Munda hangs in the Parliament museum in honor of his fight.

As part of India’s celebration of ‘Azadi Ka Amrit Mahotsav’, the Union Cabinet has approved 15th November as Janjatiya Gaurav Divas  to commemorate the brave tribal freedom fighters of the Indian independence movement.

15th November also marks the birth anniversary of Birsa Munda who is revered as God by tribal communities across India.

The Janjatiya Gaurav Divas will be celebrated every year to commemorate the efforts of the tribals in the freedom struggle and the preservation of cultural heritage and the promotion of Indian values of national pride, valor, and hospitality.

A tribal freedom fighter museum at Ranchi would also be inaugurated by the Prime Minister.

The science and technology minister inaugurated Tech नींव@ 75 on Janjatiya Gaurav Divas and highlighted the importance of harnessing the Science & tech innovation (STI) capabilities of communities in nation-building.

Also, today, there are several organizations, bodies, and structures named after him, notably Birsa Munda Airport Ranchi, Birsa Institute of Technology Sindri, Birsa Munda Vanvasi Chattravas, Kanpur, Sidho Kanho Birsha University, Purulia, and Birsa Agricultural University. The war cry of the Bihar Regiment is  Birsa Munda Ki Jai (Victory to Birsa Munda).

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