New Delhi- A significant controversy has erupted in Rajasthan, thrusting the Bharat Adivasi Party (BAP) and Rajasthan's Education Minister, Madan Dilawar of the BJP, into a heated standoff.
The spark that ignited this conflict was Minister Dilawar's contentious suggestion that Adivasis who do not identify as Hindus should undergo DNA tests to verify their lineage.
In response, the BAP has announced a nationwide campaign to protest and condemn these remarks, drawing attention to a fundamental question: Do Adivasis consider themselves Hindus?
The issue of Adivasi identity vis-à-vis Hinduism has long simmered beneath the surface of India's cultural and political landscape. Adivasi communities, rooted in their ancient customs and spiritual practices, often assert a distinct identity separate from mainstream Hinduism.
This assertion is central to the ongoing Sarna movement in eastern India, where tribal communities advocate for the recognition of Sarna Dharma as a distinct religious code, reflective of their unique cultural heritage and spiritual beliefs.
As the Mooknayak delves into the intricacies of this controversy, it seeks to unravel why Adivasis do not identify with Hinduism and explore the underlying motivations driving their demand for a separate Dharma code.
Adivasis, the indigenous peoples of India, have long maintained a distinct cultural and religious identity that sets them apart from mainstream Hinduism. This distinction is not merely a matter of theological or ritualistic differences but is deeply rooted in historical, social, political and legal contexts that define their worldview and sense of identity.
This assertion of identity is not only cultural but also carries significant legal implications, particularly regarding their recognition under Indian law and their exclusion from certain legislative acts that pertain predominantly to Hindu practices.
According to Mohanlal Roat, the National President of Bharat Adivasi Party, the Adivasi communities trace their origins back to ancient times, inhabiting regions across India long before the advent of major religions like Hinduism.
Their cultural practices, beliefs, and rituals are deeply intertwined with their natural surroundings, emphasizing animism, reverence for ancestors, and a profound connection to the land they inhabit. This spiritual framework, often centered around local deities and nature spirits, forms the core of their cultural heritage.
The term "Hindu" originated as a geographical marker rather than a religious identity. It was used by ancient Persians and Greeks to denote the people living around the river Indus (Sindh). Over time, it became a broad umbrella term encompassing various religious and cultural practices within the Indian subcontinent.
Distinct Spiritual Practices: Adivasi communities often have unique animistic, nature-centric, and ancestor-worship traditions. These practices are integral to their identity and worldview, focusing on their deep connection with the land, forests, and natural elements. Such practices are distinct from the Vedic rituals and practices that characterize mainstream Hinduism.
DU Assistant Prof Dr JItendra Meena says, Adivasis are constitutionally recognized as Scheduled Tribes (STs) under the Constitution of India. This recognition aims to safeguard their distinct cultural practices, preserve their traditional way of life, and protect them from historical injustices and exploitation. The Fifth and Sixth Schedules of the Constitution provide specific provisions for the administration and protection of Scheduled Areas and Scheduled Tribes, acknowledging their unique status within the Indian social fabric.
Courts in India have ruled that certain Adivasi communities, like the Meena community, do not fall under Hindu personal laws such as the Hindu Marriage Act, 1955. This is because these laws are based on Hindu religious practices and do not apply to communities that do not identify as Hindu.
Despite their constitutional recognition as Scheduled Tribes, Adivasis do not fall under the purview of several legislative acts that predominantly apply to Hindu practices. These include:
Hindu Marriage Act, 1955: This act governs marriage and divorce among Hindus, Buddhists, Jains, and Sikhs. However, Adivasi customary practices and marital traditions, often rooted in community and tribal customs, may differ significantly from those governed by this act.
Hindu Succession Act, 1956: The provisions of inheritance and succession under this act primarily apply to Hindus, Buddhists, Jains, and Sikhs. Adivasi communities may have their own customary laws and practices regarding property rights and inheritance, which may not align with the provisions of this act.
Hindu Adoption and Maintenance Act, 1956: This act regulates matters related to adoption and maintenance obligations among Hindus, Buddhists, Jains, and Sikhs. Adivasi communities may have distinct practices concerning adoption and maintenance that are governed by their customary laws and community norms.
Despite constitutional safeguards and recognition as Scheduled Tribes in India, Adivasi communities continue to face challenges to their identity and autonomy:
Political and Social Pressures: Efforts by political entities and religious groups to assimilate Adivasis into Hinduism have been met with resistance, as seen in recent controversies and protests regarding religious freedoms and cultural recognition.
Legal Ambiguities: The legal framework in India often overlooks or inadequately protects indigenous rights and religious freedoms, leaving Adivasi communities vulnerable to exploitation and cultural erosion.
Over the past three years, the Adivasi Senegal Abhiyan (ASA) has been actively advocating for the recognition of Sarna Dharma among indigenous communities across India.
This movement, spanning states such as Jharkhand, Odisha, Assam, Tripura, Arunachal Pradesh , Bihar and West Bengal, represents a significant assertion of cultural identity and religious autonomy by these communities.
Speaking with The Mooknayak, Salkhan Murmu, the national president of ASA explains about a bewildering discrepancy from the 2011 census, wherein approximately 50 lakh devotees of nature-oriented Sarna Dharma declared their faith, surpassing the Jains' count of a mere 44 lakh, who have already been recognized as a distinct religious community. Perplexingly, the Sarna Dharma Code awaits official acknowledgment.
The Sarna religion is embraced by its followers as a distinct religious group, primarily composed of nature worshippers. The core principles of the Sarna faith revolve around "Jal (water), Jungle (forest), Zameen (land)," with adherents offering prayers to trees and hills while emphasizing the preservation of forested areas.
Unlike traditional practices, Sarna believers do not engage in idol worship and do not adhere to concepts such as the Varna system or notions of heaven and hell. The majority of Sarna followers are concentrated in tribal belt states like Odisha, Jharkhand, Bihar, West Bengal, and Assam.
Advocates for the Sarna faith have been calling for the establishment of a distinct religious code for tribals, expressing their views in letters addressed to President Droupadi Murmu, Prime Minister Narendra Modi, and others. They assert that indigenous people are nature worshippers and should be recognized as a separate religious community, as indicated by surveys and reports showing that over 50 lakh tribal individuals identified their religion as "Sarna" in the 2011 census, despite the absence of a designated code.
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