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

(a) The British often viewed tribal communities with suspicion and labeled them as "savage" or "uncivilized" because their ways of life differed significantly from the norms prevalent in British society.

(b) In jhum cultivation, also known as shifting cultivation, seeds are typically sown by "broadcasting", which means scattering the seeds by hand over the prepared soil rather than planting them in neat rows.

(c) Under the land settlement policies introduced by the British in central India, tribal chiefs were often granted "land" titles, allowing them to retain control over their territories and collect rent, but their administrative powers were significantly curtailed.

(d) Due to the restrictions imposed by new forest laws and the loss of their traditional lands, many tribals were forced to seek work elsewhere. They were often employed in the "tea plantations" of Assam and the "coal mines" in Bihar.

(a) False. Jhum cultivators typically do not plough the land. Their method involves cutting down forest patches, burning the vegetation, and then broadcasting seeds onto the cleared area.

(b) True. Traders often exploited tribal communities like the Santhals by buying resources such as cocoons at very low prices and then selling them in the market for a much higher profit, sometimes five times the purchase price.

(c) True. Birsa Munda actively promoted social reforms among his people, the Mundas. He encouraged them to give up practices like drinking liquor and to move away from beliefs in witchcraft and sorcery, aiming to uplift their society.

(d) False. The British colonial policies, particularly regarding forests and land, fundamentally altered and often disrupted the traditional tribal way of life, rather than preserving it.

Shifting cultivators, also known as jhum cultivators, faced significant problems under British rule primarily because their way of life was intrinsically linked to the forests. The British government's introduction of new forest laws had a profound negative impact:

• Loss of Access to Forests: The British extended their control over forests, declaring them as state property. Many forests were classified as "Reserved Forests" to procure timber needed by the British.
• Restrictions on Cultivation: In these reserved forests, tribal people were often prohibited from moving freely, practicing jhum cultivation, or gathering forest produce. This directly threatened their subsistence and livelihood.
• Forced Migration: As a result of these restrictions, many jhum cultivators were unable to continue their traditional farming practices. They were compelled to move to different areas in search of alternative work, often facing displacement and economic hardship.
• Disruption of Traditional Systems: The changes in forest laws disrupted the traditional relationship between the tribals and their environment, leading to social and economic distress.

Tribal chiefs, who were once influential figures enjoying considerable economic power and the right to administer their territories, experienced a significant transformation in their roles and powers under the British colonial rule. The changes were as follows:

• Retained Land Titles but Lost Power: While the British allowed many tribal chiefs to keep their land titles over a group of villages and continue to rent out lands, they were stripped of most of their administrative and judicial authority. They were no longer independent rulers but were subject to British laws and officials.
• Obligation to Pay Tribute: The chiefs were required to pay tribute to the British government, which was a financial burden.
• Enforcing British Laws: They were tasked with disciplining their own tribal groups according to the laws and regulations made by the British officials. This often put them in a difficult position, caught between their people and the colonial administration.
• Diminished Authority: Consequently, the chiefs lost much of the respect and authority they had previously commanded among their people. Their ability to fulfill their traditional roles and responsibilities was severely undermined.

The tribals harbored deep anger towards the 'dikus' – a term they used for outsiders like moneylenders, Hindu landlords, traders, and missionaries. They perceived these groups as the primary cause of their suffering and misery. Several factors contributed to this anger:

• Land Alienation: The land policies implemented by the British, often in conjunction with the activities of dikus, were systematically destroying the traditional land systems of the tribals. Tribals were losing ownership of their ancestral lands.
• Exploitation by Landlords and Moneylenders: Hindu landlords and moneylenders frequently took over tribal lands through debt traps, unfair rents, and legal manipulation. Tribals found themselves working as laborers on land that was once their own.
• Cultural Interference: Missionaries, while sometimes providing education and healthcare, also often criticized and sought to change the traditional customs, beliefs, and practices of the tribal communities, leading to cultural friction and resentment.
• Economic Exploitation: Traders often bought tribal goods at very low prices and sold them at high profits, further impoverishing the tribal communities.

In essence, the dikus represented a force that disrupted tribal society, economy, and culture, leading to widespread anger and a desire to drive them out.

Birsa Munda had a powerful vision of a "golden age" for his people, the Mundas. This vision was rooted in a romanticized memory of their past and a desire for a reformed and self-governing future. His vision included:

• Restoration of Traditional Life: Birsa remembered and longed for a time when the Mundas lived a good life, practicing their traditional ways. This included constructing embankments for water management, tapping natural springs, planting trees and orchards, and cultivating land honestly to earn their living.
• Honest Living and Brotherhood: He emphasized living honestly and not harming their own people. He wanted to end the internal conflicts and exploitation within the community.
• Social and Moral Reform: As part of his movement, Birsa urged the Mundas to purify themselves, give up drinking liquor, clean their villages, and stop believing in harmful practices like witchcraft and sorcery.
• Freedom from Dikus and British Rule: Implicit in his vision was the expulsion of the 'dikus' and the end of British colonial oppression, allowing the Mundas to regain control over their land and lives.

Why the vision appealed to the people:

Birsa's vision of a golden age strongly appealed to the people of the region for several reasons:

• Desire for Freedom: The tribal people were deeply frustrated and oppressed by the colonial forest laws, land policies, and the exploitation by moneylenders and traders. Birsa's promise of a free life, free from these burdens, was highly attractive.
• Hope for a Better Future: His emphasis on social reform and a return to a more prosperous and honest past offered hope for a better future, both materially and morally.
• Spiritual and Charismatic Leadership: Birsa was seen by many as a divine figure with special powers, which lent credibility and charisma to his message, inspiring deep faith and loyalty.
• Rejection of Exploitation: The vision provided a framework to unite against the common enemies – the dikus and the British – and to reclaim their dignity and autonomy.

This is an activity designed for students to conduct independent research and develop their understanding of tribal history. To answer this question, you would need to:

• Identify Tribal Heroes: Research tribal leaders or movements from the 20th century in India (or globally, if permitted). Examples might include figures from the Santhal Rebellion (though primarily 19th century, its impact continued), the Rampa Rebellion led by Alluri Sitarama Raju in the 1920s, or movements among the Gonds or Bhils.
• Gather Information: Collect details about their lives, the context of their revolt, the specific issues they fought against (e.g., forest laws, land alienation, exploitation), their methods of resistance, and the outcomes of their struggles.
• Write in Own Words: Synthesize the information gathered and present the story of the chosen hero or revolt in a clear and concise manner, using your own language. Focus on the key events, motivations, and significance of their actions.

By completing this task, you will gain a broader perspective on the diverse forms of tribal resistance and the courage of individuals who fought for their rights and way of life.

This question encourages you to explore contemporary tribal life and understand the ongoing changes. Here's a suggested approach:

• Select a Tribal Group: Choose a specific tribal community living in India today. You could select a group from your local area or one you find interesting (e.g., Gonds, Santhals, Bhils, Khasi, Mizo, etc.).
• Research Customs and Way of Life: Investigate their traditional customs, social structures, religious beliefs, art forms, festivals, economic activities (like agriculture, hunting, gathering, or crafts), and their relationship with the environment.
• Identify Changes over 50 Years: Research how their lives have evolved in the last five decades. Consider factors such as:
• Impact of Modernization: How have education, technology, and urbanization affected their traditional practices?
• Economic Shifts: Have they moved from traditional occupations to new forms of employment? How has globalization impacted their markets?
• Land and Forest Rights: What is their current status regarding land ownership and access to forest resources? Have government policies changed their situation?
• Social and Cultural Changes: How have their social structures, languages, and cultural practices adapted or changed?
• Political Participation: How are they represented in political processes?
• Document Findings: Compile your findings, perhaps by visiting a nearby tribal area (with permission and guidance), consulting books, or using reliable online resources. Present the information clearly, highlighting both the continuity of traditions and the transformations that have occurred.

This exercise will provide valuable insights into the dynamic nature of tribal societies in modern India.

(i) The correct option is (c) Orissa. The Khonds were a tribal community primarily residing in the hilly and forested regions of Orissa (now Odisha).

(ii) The correct option is (d) Both (a) and (b). British officials often viewed settled tribal groups like the Gonds and Santhals as more 'civilised' compared to nomadic hunter-gatherer communities, partly because their agricultural practices were more familiar to the British administrative system.

(iii) The question seems incomplete as it does not provide options for the deity worshipped by Vaishnav preachers. However, Vaishnavism is a major tradition within Hinduism that worships Vishnu and his avatars (like Rama and Krishna) as the supreme deity. Therefore, Vaishnav preachers are worshippers of Vishnu, not Shiva or Durga, who are deities of Shaivism and Shaktism respectively. Assuming the options were meant to be related to major Hindu deities, the correct answer would relate to Vishnu.