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Vol. VIII, No.2, August 2018: 1-19 © 2018 JAIS, ISSN (Online) 2394-5524

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Vol. VIII, No.2, August 2018: 1-19 © 2018 JAIS, ISSN (Online) 2394-5524 Journal of Adivasi and Indigenous Studies Editor Asoka Kumar Sen Associate Editor Pradip Chattopadhyay August 2018, Vol. VIII, No. 2 ISSN 2394-5524 (A bi-annual peer-reviewed online journal posted on Academia.edu) EDITORIAL ADVISERS Virginius Xaxa Honorary Fellow, Institute for Human Development, Delhi Nandini Sundar Professor, Department of Sociology, Delhi School of Economics Roma Chatterji Professor, Department of Sociology, Delhi School of Economics Vinita Damodaran Professor of South Asian History, Director, Centre for World Environmental History, University of Sussex Avinash Kumar Singh Professor and Head, Department of Educational Policy, NUEPA Arabinda Samanta Professor and Head, Department of History, Burdwan University Daniel J. Rycroft Lecturer in South Asian Arts and Culture, School of World Art Studies and Museology, University of East Anglia, UK Indra Kumar Choudhary Professor, Department of History, Ranchi University, Ranchi Padmaja Sen Former Professor, Department of Philosophy, Kolhan University, Chaibasa Ritambhara Hebbar Professor and Dean, School of Development Studies, Tata Institute of Social Sciences, Mumbai N.K. Das Former Deputy Director of Anthropological Survey of India, Kolkata EXECUTIVE COMMITTEE Sanjay Nath Assistant Professor, Department of History, Jamshedpur Co-operative College, Jamshedpur Sujit Kumar Assistant Professor, Department of Political Science, Post Graduate and Research Centre, St. Joseph’s College, Bangaluru Anjana Singh Assistant Professor, Department of History, Nirmala College, Ranchi University, Ranchi Upasana Roy Independent Researcher CONTENTS 1. Sumit Soren Finding the Historical Footprints Underlying the Santal Narrative of Migration 1–19 2. Asoka Kumar Sen Witchcraft Trials and the Great Rebellion of 1857-58 20–36 3. Anjana Singh Linguistic Politics and Kurukh Language Movement of the Oraons in Jharkhand 37–50 4. Srishtee Sethi Tribes at the Borderland: Locating ‘Pakistani Hindu Bhils’ in Jodhpur, Rajasthan 51–62 Journal of Adivasi and Indigenous Studies (JAIS) (A bi-annual peer-reviewed online journal posted on Academia.edu) Vol. VIII, No.2, August 2018: 1-19 © 2018 JAIS, ISSN (online) 2394-5524 Finding the Historical Footprints Underlying the Santal Narrative of Migration Sumit Soren Lecturer of Agricultural Engineering Murshidabad Institute of Technology, West Bengal Email: [email protected] Abstract The Santal narrative of migration is full of fascinating tales, events and changes in the social and cultural fabric of the tribe. The present paper relooks into the places, events, and the changes in the light of the narrative and attempts to search for the historical imprints underlying the narrative. One of the main objectives of the paper is to locate the land of Chae-Champa 1 which occupies a central position in the narrative of migration. The paper follows the subsequent migration of the Santals migrating out of Chae-Champa into the erstwhile land of Sikhar, Telkupi and Silda. On matching the narrative with the historical records collected from various sources, it is found that the Santal narrative is not purely mythical, it has a formidable historical base upon which it has been constructed. In other words , the narrative of migration is an expression of their historical legacy as being a displaced people, overrun by powerful new settlers who appeared into the scene as per changes in the socio-political scenario. Introduction The Santal have been a wandering tribe, moving perpetually in search of new land for cultivation and transforming densely afforested unpenetrated lands into agricultural farms. However, as waves of human migration of various races, ethnicities, made their way into the country in the form of conquest or habilitation, these first cultivators were pushed back into the corner. Without the knowledge of the written word, the Santal could only preserve the history of their tribe in oral from, passed on through generational transmission. History of many tribes, communities were also passed on orally. But, while in the case of others, the oral form was generally put into the written medium, this never happened with the Santal until the arrival of the European missionaries. One of the first attempts to document the Santal narrative of their story of origin, traditions and institution was made by Rev. Lars Olsen Skrefsrud. In 1863 about eight years after the Santal Rebellion a young and enterprising Norwegian missionary Lars Olsen Skrefsrud had come to India to work with the Gossner Mission. Four years later in 1867 he along with his Danish colleague Hans Peter Borresen founded the Ebenezer Mission Station at Benagaria 2 in the erstwhile Santal Pargana. While his 1For the sake of uniformity the spelling of Chae-Champa has been used throughout the paper. 2Benagaria village is located in Shikaripara Tehsil of Dumka district in Jharkhand, it is about 52 kilometres south-east of Dumka. Journal of Adivasi and Indigenous Studies, Vol. VIII, No. 2, August 2018 association with the Santals, Skrefsrud became immensely interested in the Santali language and traditions. In 1873 he published a Santali grammar and ventured to document the traditions and the institutions of the Santals. For many years he looked in search of someone who had profound knowledge about the traditions and customs of the Santal and finally he found a guru by the name of Kolean. Skrefsrud assisted by a Santal colleague named Jugia became involved in the process of documenting all that Kolean guru had to say about his people. The dictation was completed on 15th February 1871 and subsequently it was published in the form of a book, Horkoren Mare Hapramko Reak’ Katha , in Santali (Bodding 2013: 187). Rev. Skrefsrud’s successor Rev. Paul Olav Bodding published re-edited version of the book in 1942, Tradition and the Institution of the Santals. The book comprehensively narrates all the aspects of Santal life, from birth till death. It elaborates the rituals and customs followed in the time of birth, marriage, death and other social obligations. This comprehensive work opens with the Santal story of origin and migration as narrated by Kolean guru and other gurus. Skrefsrud had clarified that the narratives have been put down, verbatim, without any addition from him (Ibid: 1). A summarised version of the Santal story of origin and migration as narrated by Kolean guru to Skrefsrud is discussed in the next section. It is important to note that in Santal tradition there is no distinction as ‘story of origin’ and ‘story of migration’; it is basically one story, but for the sake of present study it has been classified into two parts. The first part of the story, ‘the story of origin’ basically comprises mythical narratives; it talks about the origin of human beings on Earth, their classification into various septs and the second part, ‘the story of migration’ talks about the journey of the tribe into various lands. The Santal story of origin and migration The Santal trace their primeval history from Pilchu Haram and PilchuBudhi , the first man and woman, created by Thakur , their highest god. The couple lived in a place called Hihiri Pipiri, it was there they gave birth to seven pairs of boy and girl children.When these children grew up they were married and divided into seven septs, the eldest boy became Hansdak , younger to him became Murmu , next Kisku , following him Hembrom and Marandi , then Soren and the youngest Tudu . From Hihiri Pipiri the tribe migrated to the land of Khoj Kaman , wherein their behaviour became ignoble. This moral degradation so infuriated the Thakur that he resolved to destroy them all, barring Pilchu Haram and Pilchu Budhi . Thakur ordered the ancient couple to hide themselves in the caves of the Harata Mountain while he rained havoc for seven days and seven nights until all living things were washed away and dead. 3 After the nemesis was over the Thakur instructed the pair to come out of the cave, and offered them clothes. Subsequently these two made a new home for themselves, lived and multiplied. Thereupon they migrated to another country called Sasanbeda , where five more septs, Baskey, Besra, Chore, Pauria, and Bedia were added to the original seven, thus making twelve septs in all. The migration continued to Jarpi country, where they came across a formidable mountain, standing astoundingly obstructing their path. However hard the Santal tried they could not find any passage to cross the mighty mountain. The exhausted, terrified tribesmen pleaded to the mountain, ‘O Marang 3Bodding expresses doubt about the identity of the couple whether they were Pilchu Haram and PilchuBudhi or some other ancestors. 2 Finding the Historical Footprints Underlying the Santal Narrative of Migration buru 4 if thou let us pass through, we shall worship thee when we shall find a new country’. The next morning as the Sun rose up, the tribesmen could find a new passage leading beyond the mountain; they named the path ‘ Sin duar ’ and the other end of it ‘ Baih duar’ . Upon crossing the mountain they came to the Aere country. After a brief stay there, they moved on to Khande, and from their pursuing a north- easterly direction 5 came to the land of Chae . They then took a south-west turn, crossing the Chae and Champa passes came to the land of Champa. Up to the arrival of the ancestors to Champa the Birhors, Mundas, Kurumbis were collectively called Kherwars .6 However gradually with time , the Birhors and the Mundas started to drift away socially. The Birhors were out casted since they ate monkeys, and the Mundas developed a ‘ deko’ character through their marriage to dekos. Kherwals marrying deko were called ‘Sins’ and so were their descendants. It happened somehow that a Sin once had an illicit relationship with a daughter of a Kisku king and she bore a child. Fearful about the social consequences the woman left the child in the forest. A wealthy Kisku family picked up the boy, named him Mando Sin, and started to raise him as their own.
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