HistoriCity | Jharkhand: A hinterland full of rich history
Jharkhand, India’s mineral heartland, holds another less visible wealth: its deep-rooted tribal history.
In the popular imagination, Jharkhand is perceived as a hotbed of Naxalite-Maoist activities, it is known as well as the Ruhr of India, a reference to Germany’s resource-rich area, with large mineral, coal and timber reserves. This lends the predominantly state to be plagued by a ‘resource curse’ i.e., where it contributes almost 40% of India’s mineral resources, but lags far behind on key socio-economic indicators. Jharkhand is however rich in another lesser-known way too: as a hinterland of history, particularly of tribals, whose demand for recognition of their religious code, Sarna, has remained unfulfilled.
The response of mainstream parties like the BJP to this tribal self-assertion reflects the apathy towards preserving indigenous histories and cultures.
Rich tribal diversity
A relatively young state, Jharkhand was created as a consequence of a regional campaign for self-determination among adivasi and moolvasi groups in November 2000. Carved out of South Bihar, this land of ‘jungle and jhari’ (forest) has also been referred to as Vananchal (forested region) or, historically, even Kukura.
Among the many ethnic groups that identify as belonging to the state, no single group can be said to be numerically or socially dominant in a given district. Lying between Bihar and Odisha, the state is home to over twenty tribes: the Santhals are the largest ethnic minority in North Chotanagpur, in Santal Parganas and parts of East Singhbhum. The Oraons populate southwest Kolhan, while the Mundas are found in south Chotanagpur. The Hos are numerous in West Singhbhum. The Asurs of Netarhat, a numerically small tribe at present, were expert iron smelters. Their eponym has been mentioned in Vedic and post-Vedic literature, first as a kind of God, and later as anti-Gods.
Tracing the state’s political history
According to historian Hari Shanker Pandey, we have “neither sufficient epigraphic or literary nor numismatic (evidence) at our disposal” to aid us in the reconstruction of the early political history of Chotanagpur and Jharkhand. The ancient dynastic history of this region is hard to establish because no major power was based here, although the Magadha kings exploited this mineral-rich land.
The exploitation continues even now with an added garb of exotification. This is evidenced by how we know so little about the cultural practices of these various tribes and show even lesser consideration for their self-determination and identity. Let’s begin with name-making.
KK Leuva writes in The Asur: A Study of Primitive Iron-smelters, “The word Munda which is the name of the famous Proto-Australoid tribe means ‘headman’. The Munda, as a rule, do not call themselves Munda: this name has been given by others. They call themselves ‘Horoko', or the men. Likewise, the Ho of Singhbhum calls themselves ‘Horo" which is a contraction of 'Horoko'. The Santhal call themselves 'Hor' which means ‘man’. The Oraon, who belong to the Dravidian speaking people of Chotanagpur, would like to be called ‘Khurukh', meaning ‘Sons of God’”.
In the Rigveda, the word ‘Asura’ has been used to shower praise and respect on the gods, and the Vedic god Varuna appears to be the first for whom the term is used.
It has also been proposed by scholars that the Asuras were vanquished by Aryan tribes and eventually driven deep into peninsular India. However, not all have agreed with this theory. “Dr PL Bhargava thinks it simply ridiculous to link the Asura with the aborigines in India who were there at the time of the incursion of the Aryans. These aborigines have been described according to Dr Bhargava as Dasas. He is of the opinion that the word Asura has a history of its own. In the beginning, the Asura was a synonym of god which changed later on as a synonym of demon. This change according to him is not accidental. In the Amarakosha, the Asura has been called Poorvadevah* meaning one who was formerly a god. He thinks that the Vedic and Epic struggles between Devas and the Asura are actually a war between the two sects of the Aryans. This theory can be easily challenged with the help of numerous hymns in the Vedas and other Post-Vedic literature which clearly indicate that the Asura were a distinct group who were earlier occupants of the Indus Valley,” Leuva notes.
Archaeological sites
In 1914-15, Sarat Chandra Roy, a noted archaeologist, reported the discovery of a copper hoard at what he called an Asurgarh (Asur Fort) near Ranchi. He reportedly discovered “heavy copper celts” and “copper bar celts” which he attributed to the mythical Asuras who he felt were the early predecessors of the modern Asur”, write P. Yule and Monika Thiel-Horstmann in their paper, The Copper Hoard Artifacts in the S C Roy Collection.
Presently, the Archaeological Survey of India’s Ranchi Circle showcases six Asura sites in and around the Khunti district. They lie in almost the same state as they were first discovered by Roy in 1915 and re-studied again in the 1940s. Describing the importance of the Khuntitola site, the ASI writes, “While digging, Roy found graves with earthen jars containing bones of the dead. Some of these jars were found placed one over the other up to a maximum number of four at a time. Inside each larger jar, a small chukka (i.e. a jug, with a narrow mouth) and an earthen lamp were found. Some of the jars have other objects like copper ornaments and beads of stone and copper. The site belongs to the early centuries of the Christian era.”
The process of Aryanisation and Sankritisation in the last two thousand years has left us with only a few tribes still in a position to assert an independent identity based on nature worship. The rule of various Hindu and Muslim kingdoms (often with Hindu vassals) is reflected in inscriptions, temples and mosques built particularly over the last millennium. However, it is the tribal heroes—who fought against all oppressive regimes, be it Hindu, Muslim or British rulers—who are revered in Jharkhand. Birsa Munda, Sido Murmu (Santhal), Tilka Majhi, Nimalber and Pitamber (Kharwar) and numerous others continue to inspire tribal youth in the state, who are once again demanding the recognition of their Sarnaism as a distinct religion of India. In the 2011 Census, nearly 50 lakh tribals (both Christians and Hindus) reported they follow Sarnaism under the category of ‘other religions and persuasions’, the Census provides only six major Indian religions to choose from, these are Hindus, Muslims, Christians, Sikhs, Buddhists and Jains.
While tribals of Jharkhand have come together to demand a Sarna code, it’s important to remember that tribals are not a monolith. Contrary to popular misconception they are not all alike and have had their own historical journeys, however, there’s very little evidence that has either been found and studied or that has survived for us to reconstruct their pasts.
Of the little that has been found much of it has remained unexcavated and reflects the collective indifference shown by post-independence Indian state and society towards the indigenous people of the sub-continent.
HistoriCity is a column by author Valay Singh that narrates the story of a city that is in the news, by going back to its documented history, mythology and archaeological digs. The views expressed are personal
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