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The Impact of Cultural Diversity and Globalization in Developing a Santal Peer Culture in Middle India

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The Impact of Cultural Diversity and Globalization in Developing a Santal Peer Culture in Middle India View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Diposit Digital de Documents de la UAB The impact of cultural diversity and globalization in developing a Santal peer culture in Middle India Marine Carrin Tambslyche Centre d‟Anthropologie, LISST, Toulouse, France. [email protected] EMIGRA Working Papers núm. 46 ISSN 2013-3804 Los contenidos de este texto están bajo una licencia Creative Commons Marine Carrin Tambslyche Resumen/ Abstract How it is to be an adolescent among the Santals, in a world still shaped by tradition but where local knowledge has been pervaded by political awareness and modernity.? The Santals, who number more than five millions, consider themselves as a «tribal» people speaking a different language (austro- asiatic) and sharing a way of life which implies values different from those of the Hindus. A central question , here, concerns the transmission of knowledge. In a tribal context, traditional knowledge is to a large extent endogenously determined. Differences in knowledge are no longer controlled by the elders, but still provide much of the momentum for social interaction. Since the colonial period schooling has been important but it has not succeeded to bring an equal opportunity of chances for all children. In brief, I will analyze how the traditional model of transmission is influenced by exogenous factors, such as schooling or politics, and events which allow children to emerge as new agents, developing a peer culture (W. Corsaro & D. Eder 1990). In the context of tribal India, where educational rights are granted by the Constitution, schooling often implies the dominance of Hindu culture on tribal children who feel stigmatized. Discussing the system of education, we shall se how teaching in the mother tongue or using a Santal script have been a crucial issue. The high percentage of dropout at the primary level shows that the system of education is not well adapted to tribal children who, however, are often pushed into the labour market to help their families. Consequently, other social factors such as religious movements or, migrations towards the town provide children and youth with new arenas to develop a peer culture which formerly was institutionalized in the village. We shall see that social mobility, as well as the emergence of a tribal elite, are exogenous factors which impinge on the structuration of a tribal peer culture. I shall finally examine how Santal youth participate to the reinvention of Tradition through village theatre and militant activities I argue that Santal youth peer culture develops its shared meaning towards two opposite directions: the assertion of ethnic identity and the development of a Santal literacy outside «official schooling» as well as the opening towards globalization through education, social mobility and elite formation. Palabras clave / Keywords: peer culture, creative production, class formation Cómo citar este artículo: TAMBS LYCHE, M. C. (2007) “The impact of cultural diversity and globalization in developing a Santal peer culture in Middle India.” EMIGRA Working Papers, 46. Accesible en línea: www.emigra.org.es. Descarga realizada el (dd-mm-aaaa) How to quote this paper: TAMBS LYCHE, M. C. (2007) “The impact of cultural diversity and globalization in developing a Santal peer culture in Middle India.” EMIGRA Working Papers, 46. Available on line: www.emigra.org.es. Last retrieved on (dd-mm-yyyy) Este texto se presentó como comunicación al II Congreso Internacional de Etnografía y Educación: Migraciones y Ciudadanías. Universidad Autónoma de Barcelona, Barcelona, 5-8 Septiembre 2008 Los contenidos de este texto están bajo una licencia Creative Commons 2 The impact of cultural diversity… The Santalsi who number more than five millions, consider themselves as a “tribal” people speaking a particular language (austro-asiatic) and sharing a way of life which implies values different from those of the Hindus. Even if tribal children form an autonomous community of children, they establish their own rules and agendas in a certain continuity with the adult world. To-day, Santal adults deplore that “the knowledge of the ancestors” is not shared like it used to be (Carrin in press). In a changing corpus of knowledge, the distribution of knowledge, like the network of trust and identification, is changing, as well as positioning towards power and disempowerment (Barth 2002). To understand Santal childhood as a social and collective process we must turn, first, towards traditional culture mostly present in rural areas, and then ask how knowledge is transmitted today in Santal society, keeping in mind that Santals often live in multi-ethnicii villages and sometimes have migrated to cities such as Kolkotaiii or the steel town of Rourkelaiv. Since the Independence of India, tribal culture has changed, and has been produced and reproduced through public negotiations. In brief, the model of cultural transmission is influenced by exogenous factors, such as unemployment, deprivation and marginalization of “tribals”, as well as events which allow children to emerge as new agents, developing a peer culture (Corsaro & Rizzo 1990). I shall consider the impact of education on Santal society and evaluate to what extent schooling has helped Santal children to participate in the production of new cultural routines v. These cultural routines are part of children‟s socialization and must be understood as a collective process. In this view, the child makes his knowledge his own in a community who share his social sense of belonging, a peer community. Tribal identities in the colonial period. The introduction of individual ownership by the British in 1770 was to result, later, in the alienation of tribal lands and in the migration of Santals to clear jungles or work as contract labour. The British allowed non-tribals to settle in tribal territories, which led to exploitation of the Santals by moneylenders and other intermediaries. The feeling of deprivation led the Santals to rebel in 1855 under the inspiration of two charismatic leaders who are still considered as heros today, even if the rebellion was crushed by the British after two years. After the Santal rebellion, various missionary societies established themselves in the Santal Parganas, and sustained colonial penetration by developing infrastructures such as schools. The Orientalism of the missionaries was oriented towards the noble savage and contributed to reinforce Santal identity (Carrin & Tambs-Lyche, in press). Before Independance , the colonial government, as well as different Missions, started schools among the Santals in Bihar, Bengal and Orissa. Children attending Mission schools were Christian or Hindu, while only Hindu children attended Government schools. There were fluctuations in school attendance, as epidemics and famines occurred. Missionary education helped the tribals to develop an egalitarian ethos and open their world view, though they had to comply with puritanical Christian influence. Inspired by the 1870 Education Act in Britain, the colonial Government tried to improve the system of education in India. The missionary system combined with the support of the colonial government implied that scholarships should be used to enable Los contenidos de este texto están bajo una licencia Creative Commons 3 Marine Carrin Tambslyche patshala (school) students to study at higher levels. The patshala system which was implanted in many villages led to considerable expansion in indigenous education though it never touched the masses in tribal districtsvi. In Santal Parganas, the district where the missionaries were operating, there was a tremendous expansion of schools financed by the Government in the 1880s. The debate concerning education opposed those who wanted to promote an elitist education model in tribal areas, to those who like the Scandinavian missionaries opted for a more pragmatic approach, trying to avoid to give the Santals an education which would take them away from the village life. On the whole, the missionaries succeeded in introducing literacy to the Santals though they converted only twelve per cent of the Santal population in a single district of Bengal. As a result of education, knowledge was no longer controlled by the elders, and children‟s perspectives were widened through schooling and contact with missionaries, though the rigid and puritan ethos of missionary education was intended to discipline Santal children, who were used to live together grazing the cattle, hunting small animals or collecting tubers. According to the 1904 report, 15 % of tribal children of school age attended school, but literacy did not increase massively. According to the Census of 1911 the literacy rate of the tribal population of Bengal was 0.45 % for the males and 0,031% for the females (Fourth Quinquennial Review). Christian education developed considerably between 1905 and 1920, however, offering a way to climb socially. Christian ideals of justice seemed to fill the gap left in tribal society by the loss of ancestral values and chiefly authority. From 1920 to 1938 a Westernized class emerged, led by teachers and students. The leaders of the thirties wanted to promote egalitarianism. They decided to call themselves adivasi “indigenous people”, a term which inspired a militant movement animated by the idea of resistance from 1938 to 1947. Later, this movement led to the formation of a tribal party, the Jharkhand, in the 50s. After Independence, the members of the Jharkhand party demanded the separation of the tribal districts from the rest of Bihar, Bengal and Orissa. These demands were perceived by the Central Government as separatist claims. Still, after fifty years of struggle these demands resulted in the creation of the Jharkhand State in 2000. The tribals form only 28% of the population of the state but they do try to defend their identity and culture. The new state has not been able to implement radical reforms but it has been and is still influenced by the idea of granting educational rights to the adivasis (Carrin 2000; Prakash 2001).
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