Journal articles: 'Adivasi'

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SHAH, ALPA. "Alcoholics Anonymous: The Maoist Movement in Jharkhand, India." Modern Asian Studies 45, no. 5 (November 10, 2010): 1095–117. http://dx.doi.org/10.1017/s0026749x1000020x.

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AbstractFrom millenarian movements to the spread of Hindu rightwing militancy, attacks on adivasi (or tribal) consumption of alcohol have gone hand-in-hand with the project of ‘civilizing the savage’. Emphasizing the agency and consciousness of adivasi political mobilization, subaltern studies scholarship has historically depicted adivasis as embracing and propelling these reformist measures, marking them as a challenge to the social structure. This paper examines these claims through an analysis of the relationship between alcohol and the spread of the Maoist insurgency in Jharkhand, Eastern India. Similar to other movements of adivasi political mobilization, an anti-drinking campaign is part of the Maoist spread in adivasi areas. This paper makes an argument for focusing on the internal diversity of adivasi political mobilization—in particular intergenerational and gender conflicts—emphasizing the differentiated social meanings of alcohol consumption (and thus of prohibition), as well as the very different attitudes taken by adivasis towards the Maoist campaign. The paper thus questions the binaries of ‘sanskritisation’ versus adivasis assertion that are prevalent in subaltern studies scholarship, proposing an engagement with adivasi internal politics that could reveal how adivasi political mobilization contains the penetrations of dominant sanskritic values, limitations to those penetrations and other aspirations, such as the desire for particular notions of modernity.

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Kapoor, Dip. "Adivasis (Original Dwellers) “in the way of”1 State-Corporate Development: Development dispossession and learning in social action for land and forests in India." Articles 44, no. 1 (July 27, 2009): 55–78. http://dx.doi.org/10.7202/037772ar.

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Abstract This paper traces the kinds of learning engendered through Adivasi trans-local and local subaltern social movement (SSM) action addressing state-corporate developmental collusions, state-caste interests and the resulting dispossession of Adivasis from land, forest and their ways of life given the economic liberalization drive to exploit resources in the rural hinterlands in India since 1991. The paper draws upon insights from the author’s association with the Adivasi since 1992 and funded research into “Learning in Adivasi movements.”2

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Kumar, Dhiraj, and Antony Puthumattathil. "A Critique of Development in India’s Predominantly Adivasi Regions with Special Reference to the Hos of India’s Jharkhand." Contemporary Voice of Dalit 10, no. 1 (February 7, 2018): 10–27. http://dx.doi.org/10.1177/2455328x17744627.

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This article seeks to look at the idea of development interventions (DI) in predominantly Adivasi regions that focus on the extraction of abundant forest and mineral wealth to benefit regions beyond Adivasi territories. While this process deprives Adivasis of their subsistence needs, it invokes resistance and resultant conflicts. Such interventions and consequent conflict need sociological elaboration. Hence, using two case studies, we explicate DI as a self-reproducing system embodying colonialism and racism as process and praxis. This article investigates how development facilitates resource accumulation and socio-economic differentiation of a few and pauperization of the rest. It further tries to find out how these systemic processes have historically found favour with political Brahmanism (PB), the dominant taken-for-granted socio-religious and political ideology (doxa) in India. In contrast to PB, Adivasis’ alternative imaginations based on their sacral polity (SP) are highlighted. Then, we contrast SP with PB and the dominant neoliberal development paradigm. SP has been contrasted with PB and the dominant neoliberal development paradigm. This comparison facilitates the conclusion that the secret of sustainable development rests with Adivasi social formations that adhere to SP-based self-restriction and egalitarian democratic principles. However, historical domination and co-option of Adivasi engender ambivalence of violence which helps to perpetuate ‘development’ as a colonial and racist system among Adivasi in forms of DI.

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Kjosavik, Darley Jose, and Nadarajah Shanmugaratnam. "The Persistent Adivasi Demand for Land Rights and the Forest Rights Act 2006 in Kerala, India." Social Sciences 10, no. 5 (April 29, 2021): 158. http://dx.doi.org/10.3390/socsci10050158.

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This paper asks whether the Forest Rights Act (FRA) passed by the Government of India in 2006 could provide effective access and ownership rights to land and forests for the adivasi communities of Kerala, thereby leading to an enhancement of their entitlements. The study was conducted in Wayanad district using qualitative methods of data collection. The FRA, it would seem, raised high expectations in the State Government circles and the Adivasi community. This was at a time when the Government of Kerala was grappling with a stalemate in the implementation of its own laws on adivasi land rights, due to the organized resistance from the settler-farmers and the non-adivasi workers employed in the plantations that were established to provide employment for adivasis. Our analysis shows that due to the inherent problems within the FRA as well as its complex and contested implementation, the FRA could not achieve the promised objectives of correcting historical injustice and provide effective land rights to the adivasis of Wayanad. The role played by the conservation lobby in thwarting the efforts of the Left government is discussed. While granting nominal possession rights (Record of Rights) to the dwelling sites of a small community of adivasis (Kattunaicker, who were traditional forest dwellers), the FRA has failed to provide them with substantive access and ownership rights to land and forests. The adivasis who were able to gain some rights to land have been those who were involved in land occupation struggles. The study reiterates the importance of struggles in gaining effective rights in land.

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Kikon, Dolly. "Jackfruit seeds from Jharkhand." Contributions to Indian Sociology 51, no. 3 (September 6, 2017): 313–37. http://dx.doi.org/10.1177/0069966717720575.

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This article examines how adivasis in Assam assert their sense of belonging to the land. Based on ethnographic fieldwork conducted along the foothills bordering Assam and Nagaland, I present the everyday lives of adivasi villagers in a militarised landscape and examine how adivasi belonging and identity are constructed in a political milieu where ideas of indigeneity and territoriality are deeply internalised. I look into how adivasi accounts highlight the weaving together of the histories of the tea plantations and social alliances with neighbours in the villages. I argue that these narratives are used to assert rights and claim an identity of belonging. Specifically focusing on adivasi accounts situated outside the tea plantations in Assam, this article seeks to contribute towards scholarship about everyday practices of belonging, memory and social relations in Northeast India and beyond.

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Kumar, Sujit. "Adivasis and the State Politics in Jharkhand." Studies in Indian Politics 6, no. 1 (April 3, 2018): 103–16. http://dx.doi.org/10.1177/2321023018762821.

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This article attempts to analyse the political behaviour of the adivasi groups in Jharkhand as rooted in the interplay of their interactions with different religions, exposure to non-agricultural economic activities and diverse nature of association with the state. The questions considered for inquiry are: Is the political terrain in Jharkhand moving towards ‘detribalization’ of governance? And, what are the factors influencing the voting behaviour of the adivasis? The article argues that the ambivalences occupying the interstices of the intra-community political behaviour are crucial in deciphering the adivasi politics. Ostensibly, the political choices of the adivasi community are largely framed in accordance with their everyday interaction with the local state as well as remote experiences of the latter as evident in cases of resource grab. The article is based upon the close observation of events concerning adivasis, analysis of assembly election data as well as news in local and national newspapers.

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AMBAGUDIA, JAGANNATH, and SASMITA MOHANTY. "Adivasis, Integration and the State in India: Experiences of Incompatibilities." International Review of Social Research 9, no. 2 (October 30, 2020): 108–21. http://dx.doi.org/10.48154/irsr.2019.0012.

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Anthropologists, administrators and policy makers debated the adivasis question in the post-independent India from the perspectives of isolation, assimilation and integration. Amidst discourses, integration approach was followed to address the adivasi issues in the post-colonial period. Following the integration approach, the Indian state made series of promises to the adivasis in terms of granting equal citizenship rights in social, economic, political and cultural spheres; providing equal opportunities and committed to preserve and protect adivasi culture and identity. Despite such promises, adivasis continue to live at the margin of the post-colonial state, and thereby experiencing different forms of marginalization, dispossession and deprivation. They have developed cynicism towards the integration policy and experiencing declining sense of involvement in the (mainstream) society. The integration approach of the Indian state has become a means of exclusion for the adivasis in India. Within this backdrop, the paper critically examines the contemporary dynamics of integration of adivasis in the Indian state.

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AMBAGUDIA, JAGANNATH, and SASMITA MOHANTY. "Adivasis, Integration and the State in India: Experiences of Incompatibilities." International Review of Social Research 9, no. 2 (October 30, 2020): 108–21. http://dx.doi.org/10.48154/irsr.2019.0012.

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Anthropologists, administrators and policy makers debated the adivasis question in the post-independent India from the perspectives of isolation, assimilation and integration. Amidst discourses, integration approach was followed to address the adivasi issues in the post-colonial period. Following the integration approach, the Indian state made series of promises to the adivasis in terms of granting equal citizenship rights in social, economic, political and cultural spheres; providing equal opportunities and committed to preserve and protect adivasi culture and identity. Despite such promises, adivasis continue to live at the margin of the post-colonial state, and thereby experiencing different forms of marginalization, dispossession and deprivation. They have developed cynicism towards the integration policy and experiencing declining sense of involvement in the (mainstream) society. The integration approach of the Indian state has become a means of exclusion for the adivasis in India. Within this backdrop, the paper critically examines the contemporary dynamics of integration of adivasis in the Indian state.

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Krishnan, Rakesh M. "Tax Raj: Koyas, migration and adivasi frontiers in the central provinces." Indian Economic & Social History Review 58, no. 4 (September 28, 2021): 533–59. http://dx.doi.org/10.1177/00194646211041161.

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This article examines an incident of tax-avoidance migration by the adivasis in the Central Provinces during the colonial period. Using this incident, the article reflects on two interrelated questions: the colonial attitude towards adivasis and adivasi engagement with the colonial state. The reflection on these questions centres on the notion of belonging. By exploring ‘belonging’ as a concept on the register of sedentary-nomadic metaphysics, the article offers insights into the idea of being adivasi. Ultimately, by navigating the ontological and historical–political grounds, this article attempts to recover a history from the colonial period that is often seen to be marginal, both in terms of the social group involved and the nature of the event. Whether it would yield a non-violent history of adivasis or not is a question that is left open for further debate and discussion.

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STEUR, LUISA. "An ‘Expanded’ Class Perspective: Bringing capitalism down to earth in the changing political lives of Adivasi workers in Kerala." Modern Asian Studies 48, no. 5 (July 1, 2014): 1334–57. http://dx.doi.org/10.1017/s0026749x14000407.

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AbstractFollowing the police raid on the ‘Muthanga’ land occupation by Adivasi (‘indigenous’) activists in Kerala, India, in February 2003, intense public debate erupted about the fate of Adivasis in this ‘model’ development state. Most commentators saw the land occupation either as the fight-back of Adivasis against their age-old colonization or the work of ‘external’ agitators. Capitalist restructuring and ‘globalization’ was generally seen as simply the latest chapter in the suffering of these Adivasis. Little focused attention was paid to the recent class trajectory of their lives under changing capitalist relations, the exact social processes under which they were having to make a living, and what had only recently—and still largely ambiguously—made them ready to identify themselves politically as ‘Adivasi’. Demonstrating the usefulness of ethnographic curiosity driven by an ‘expanded’ class analysis, as elaborated in Marxian anthropology, this article provides an alternative to the liberal-culturalist explanation of indigenism in Kerala. It argues instead that contemporary class processes—as experienced close to the skin by the people who decided to participate in the Muthanga struggle—were what shaped their decision to embrace indigenism.

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Rajasekhar, D., R. Manjula, and Suchitra J.Y. "Can Microfinance Promote Livelihoods and Reduce Vulnerability Among Adivasis? A Study of Some NGO Interventions from Karnataka and Tamil Nadu." Social Change 47, no. 1 (February 10, 2017): 65–80. http://dx.doi.org/10.1177/0049085716683101.

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To what extent have NGO microfinance programmes for adivasi households promoted livelihoods and reduced poverty and vulnerability among them? This question is analysed with the help of primary data collected from Karnataka and Tamil Nadu states. Although adivasi households have joined microfinance groups, made small savings and availed credit facility, microfinance activities have not significantly improved livelihoods and reduced vulnerability. In the absence of savings products to meet expenses on housing and marriage, and access to formal social security services such as health insurance, adivasis are forced to borrow from informal sources. This places them into inextricable debt traps, undoing whatever positive impact that microfinance programmes may have. To avoid such a situation, meaningful savings products and access to social security are needed.

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Steur, Luisa. "Adivasi Mobilisation." Journal of South Asian Development 4, no. 1 (April 2009): 25–44. http://dx.doi.org/10.1177/097317410900400103.

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Sumitraben Fulsinghbhai, Rathva. "Adivasi Loknrutyo." RESEARCH REVIEW International Journal of Multidisciplinary 5, no. 12 (December 14, 2020): 147–48. http://dx.doi.org/10.31305/rrijm.2020.v05.i12.027.

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MARINESCU, ANGELICA. "What’s in a dance? Dalkhai: from a religious community ritual, to a pro-scenium performance." International Review of Social Research 11, no. 1 (December 14, 2021): 298–313. http://dx.doi.org/10.48154/irsr.2021.0028.

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An educational international project, initiated by a Romanian organisation, comprising folk dances from around the world, has challenged me to go deeper into understanding one of the most popular dance forms of Western Odisha, Dalkhai. Traditionally a religion-based folk dance connected to the agrarian culture of local Adivasi communities, it has been gradually developed into a cultural pattern of Odisha, Eastern India. Considering folklore as intangible cultural heritage of humanity, according to UNESCO definition, I explore the expression of this ritual-dance, in connection to the Adivasi culture, as Dalkhai is considered the goddess of fertility, initially worshipped by the tribal people/Adivasi like Mirdha, Kondha, Kuda, Gond, Binjhal, etc., but also in its recent metamorphosis into a proscenium representation. The Dalkhai dance is becoming visible and recognised at state, national and even international form of dance, while in the Adivasis communities it is noted that the ritual becomes less and less performed. Consulting the UNESCO definitions and documents on Intangible Cultural Heritage is useful for understanding how to approach a choric ritual, involving a tradition, music and dance, enhancing the importance of safeguarding cultural diversity while confronting cultural globalization. Its approach, in accordance with ‘universal cultural rights’, emancipatory politics concerning world culture and multiculturalism, opposes the disappearances and destruction of local traditions, indigenous practices. Heritage concerns the whole community, conferring an identity feeling, and supporting the transmission to the next generations, sustainable development, often involving economic stakes, becoming essential for developing the territories (Chevalier, 2000).

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Pattnaik, Binay Kumar. "Internecine between the Indian State and the Adivasis (indigenous people), under Neo-Liberalism: a case of Lanjigarh resistance movement." Abya-yala: Revista sobre Acesso à Justiça e Direitos nas Américas 2, no. 1 (April 30, 2018): 44–69. http://dx.doi.org/10.26512/abyayala.v2i1.10695.

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RESUMO EM PORTUGUÊS: O movimento anti Vedanta em Lanjigarh abalou o distrito de Kalahandi, no interior do estado indiano de Odisha. Ele foi um movimento ferozmente combatido (2002-2014) pelos Adivsis (Dongria Kondh) contra o estado de Odisha e VAL, o metal pesado baseado em mineração MNC, licenciado sob a política neoliberal. O projeto havia desalojado 302 famílias adivasis e minou as montanhas de Niyamgiri, Ã s quais os Adivasis estavam ligados para o seu sustento e propósitos religioso-culturais. Os deslocados se mobilizaram em torno de questões de ameaças culturais, ambientais e medidas inadequadas de R&R contra a perda de meios de subsistência e o habitat natural. O artigo analisa empiricamente: (i) as ameaças impostas Ã identidade Adivasi por este processo de modernização, pondo em risco seus padrões culturais, relações sociais, organizações econômicas e ecossistema primitivo; (ii) os paradoxos inerentes a esse discurso de desenvolvimento baseado no neoliberalismo, a medida em que o estado impõe um determinado modelo de desenvolvimento (ultrapassando o direito dos sujeitos de experimentar o desenvolvimento de forma diferente); (iii) como a sociedade civil orientou o movimento para assegurar a implementação de disposições legais relevantes, tais como o quinto cronograma da constituição, o artigo 244, PESA 1996, FRA 2006 e os Odisha scheduled areas act 1956, para proteger os adivasis. Conclui que o estado está sendo forçado a dividir espaço com a sociedade civil como resultado do neoliberalismo.

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Sumitraben Fulsinghbhai, Rathva. "Rathva Adivasi Samaj." RESEARCH REVIEW International Journal of Multidisciplinary 5, no. 10 (October 15, 2020): 159–61. http://dx.doi.org/10.31305/rrijm.2020.v05.i10.035.

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Ambinakudige, Shrinidhi. "National Parks, coffee and NTFPs: the livelihood capabilities of Adivasis in Kodagu, India." Journal of Political Ecology 18, no. 1 (December 1, 2011): 1. http://dx.doi.org/10.2458/v18i1.21702.

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Protected Areas, as a conservation strategy, often constrain livelihood outcomes of groups that are less powerful, politically marginalized, and poor. At the same time, the poor often depend on a market economy that is volatile. Working on coffee plantations and the collection of non-timber forest products (NTFPs) are the two major livelihood options available for the Adivasi indigenous community in Kodagu, India. The article identifies the institutional factors at global, regional, or local levels that influence the livelihood capabilities of Adivasis. While the creation of a National Park negatively influenced almost all aspects of the Adivasis' livelihood, labor demand on coffee farms, and NTFP collection rights outside the Park provided them with some alternative resources. But deregulation of the Indian coffee market made them more vulnerable to the market economy. The social relations between Adivasis and nearby farming communities have helped them to cope with risks to their livelihoods during crises and emergencies.Key words: Livelihoods, Coffee, NTFP, Adivasis, LAMPS, Kodagu

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Sharma, Ashmita, and Saqib Khan. "The paradox of indigeneity." Contributions to Indian Sociology 52, no. 2 (April 19, 2018): 186–211. http://dx.doi.org/10.1177/0069966718761746.

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This article, based on a study conducted in a tea plantation of Upper Assam, documents and analyses the struggle for Scheduled Tribe (ST) status by the Adivasis in Assam, which is linked to a larger demand for indigeneity and tribal recognition in the state and in the Northeast. It examines the nature of this struggle in recent times through both its contestations of indigeneity and claims upon citizenship by drawing on personal narratives and interviews with activists and workers of Adivasi students’ organisations and tea workers’ unions who have been in the forefront of this struggle.

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Tilche, Alice. "A forgotten adivasi landscape." Contributions to Indian Sociology 49, no. 2 (June 2015): 188–215. http://dx.doi.org/10.1177/0069966715578048.

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Jairath, Vasundhara. "Environment as Land: Understanding Anti-displacement Politics in Jharkhand." Journal of Developing Societies 37, no. 2 (April 29, 2021): 216–31. http://dx.doi.org/10.1177/0169796x211001250.

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While environmental claim-making is centered on nature as the object of protection or preservation, the invocation of land remains marginal to discussions on environmentalism. Land claims remain in the realm of agrarian or material discursive practices. This article analyzes an anti-displacement adivasi movement in Jharkhand in India to examine its environmental praxis. The movement articulates a distinct attachment of adivasis to land which undergirds the process of resistance to forceful land acquisition. An environmental discourse is invoked to protect continued access to land, not land itself, thereby acting back on such a discursive politics to inflect it with a material praxis that places the producer at the center.

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Prasad, Archana. "Contested Indigeneities: “Adivasi” Politics Historically and in Contemporary Times." Agrarian South: Journal of Political Economy: A triannual Journal of Agrarian South Network and CARES 11, no. 1 (January 5, 2022): 37–61. http://dx.doi.org/10.1177/22779760211068317.

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This article focuses on the development and transformations of adivasi political identity and its articulations with indigenous consciousness in India since the advent of colonial capitalism. The apogee of adivasi politics and the “politics of indigeneity” since the 1970s has coincided with the networking among indigenous groups within the United Nations. The history of such politics will be traced in order to illustrate the forms in which social identities appear over a long historical process. In other words, the changing character of the antagonistic contradictions between the hegemon and different sections of the oppressed will be illustrated, including the articulation of “indigeneity” and “ adivasi” consciousness. Methodologically, the article promotes a dialectical interpretation of the phenomenon and counters a metaphysical analysis of identity politics.

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Khan, Ashrafuzzaman, and Mrinmoy Samadder. "Weeping of the Forest: Unheard Voices of Garo Adivasi in Bangladesh." International Journal on Minority and Group Rights 19, no. 3 (2012): 317–26. http://dx.doi.org/10.1163/15718115-01903003.

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Recently, security studies have grasped the attention of human rights practitioners, development thinkers as well as scholars for their value in creating a congenial atmosphere where everyone can enjoy equal social and economic rights. The Adivasis (indigenous communities) in Bangladesh are ignored when it comes to addressing their distinct identity and marginalised status, which obstructs their access to rights. This paper will attempt to capture the tacit and explicit insecurities of the Garo Adivasi (indigenous community) in order to understand the prevailing situation. A qualitative method was used to understand the community both empirically and empathetically. The community has experienced evictions, physical assaults and violence at the hands of various agencies including the forest department, political parties and local influential persons. The females of this community are also the victims of various forms of injustices, such as physical assaults, rape, dowry deaths and so on.

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Tukdeo, Shivali. "Beyond deaths in school: education, knowledge production, and the Adivasi experience." Qualitative Research Journal 18, no. 2 (May 8, 2018): 180–89. http://dx.doi.org/10.1108/qrj-d-17-00054.

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Purpose Submergence, dislocation, rehabilitation and reform are the terms that crowd out most discussions on Adivasi/indigenous communities. They also fit in aptly with the Adivasi experiences of education and their relationship with knowledge construction, for them but not necessarily with them. Over the course of the last century, the Adivasi story has been composed and reoriented by a confluence of hegemonic regimes, institutions and epistemic traditions. The paper aims to discuss these issues. Design/methodology/approach Tracing the shifts over last few decades and paying attention to the larger politics of indigeneity, schooling and knowledge production, this paper advances a critical reading of the relationship between the marginalised and formal systems of schooling. Findings Employing Gayatri Chakravorty Spivak’s (1989) “Can the Subaltern Speak?”, the paper identifies the discourses that have contributed to the construction of Adivasi communities and their relationship with the Indian state. Originality/value As schooling continues to occupy a significant place among the communities in India and it gets associated with a number of contradictory logics, the present paper highlights the historicity of the project by which marginalised communities have been defined and their schooling needs have been framed and justified.

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C., Dr Sudharani. "The Study of Adivasi Literature." International Journal for Research in Applied Science and Engineering Technology 9, no. 9 (September 30, 2021): 1432–36. http://dx.doi.org/10.22214/ijraset.2021.38201.

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Abstract: Tribals hold all rituals and functions as a community and those include putting up a mandap. Teksingh Tekam, a scholar of Gondi language and culture, says, “Early in the morning, six or seven men leave for the forest in four bullock carts. The literature departments of some universities have included tribal literature in their curricula for purposes of study and research, but that too has been largely perfunctory – and this when Bodo and Santhali languages have been given the status of Scheduled Languages. Residential schools for tribal students have come up right from villages in the interior to cities but little has changed on the ground for the Tribals. Starvation, exploitation, displacement and mass killings continue. To understand Tribal Literature, we will first have to classify it on the basis of ethnic and linguistic diversities and geographical extent. Tribal Literature can be broadly defined as the literature of the ancestors, which, despite being in different languages and dialects, has an all-India character. Tribal Literature is thus multilingual and multicultural. Culture and traditions are often the products of the place of residence. India, with its wide geographical diversity, has given birth to many different cultures. The geographical and climatic conditions of Gondwana (the area of central India where Gond Tribes are found), Bhilanchal and northeastern states are so different that a difference in lifestyle and food is inevitable. Keywords: Bodo and Santhali, Gond, tribality, literature, Issues, Challenges

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Gupta, N., and MM Haque. "Assessing livelihood impacts of cage based fish fingerlings production on Adivasi households in north-east and north-west Bangladesh." Journal of the Bangladesh Agricultural University 9, no. 2 (June 29, 2012): 319–26. http://dx.doi.org/10.3329/jbau.v9i2.11047.

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In Bangladesh, Adivasi, the indigenous people are of the poorest sections of the society due to their vulnerable livelihoods with lack of resources. Cage based fish fingerling production (CBFFP) was promoted with Adivasi households in the north-east and north-west regions of Bangladesh. A structured questionnaire based survey was conducted with a sample size of 150 CBFFP adopting households to assess the livelihood impacts of CBFFP on the Adivasi households. Geographically, the study represents Sherpur and Netrakona districts from north-east and Dinajpur, Rangpur, and Joypurhat districts from north-west regions of Bangladesh. In terms of socio-economic characteristics, the average household size of Adivasi households was 4.21± 1.28 with day labour (40%) based primary occupation. Majority (64%) of households heads were found illiterate and the remaining with low level education attainment. Most of the Adivasi households depended on a single persons (household head) income. The average size of ponds in which the cages were set was about 1.2±1.4 hectare with the depth of 1.5-3 m. The cage provided with Adivasi farmer was of 1 m3 in size and made of locally available materials, mainly bamboo made frame, net and plastic bottles as floats. The average cost of a cage construction was about BDT 400±85.2 (USD 5.71±1.2). The fry of tilapia (Oreochromis niloticus), silver carp (Hypophthalmichthys molitrix), rui (Labeo rohita), mrigal (Cirrhinus cirrhosus), bighead carp (Aristichthys nobilis), common carp (Cyprinus carpio), Thai sarpunti (Barbonymus gonionotus) were stocked in the cages for fingerling production. The average stocking density was about 875±507 fry/cage (about 3.4cm in length). In average, fingerling production cost was about BDT 268±129.2/cage (USD 3.83±1.8/cage) and selling value was about BDT 431±509.1/cage (USD 6.16±7.2/cage). The major impacts of CBFFP include increased household level income (1.7%), use of this income to buy livestock for rearing further. Moreover, CBFFP impacted positively on other aspects of livelihoods such as purchasing food in lean period, saving money and paying credit. The large size fingerlings produced in the cages were used as food fish for household level consumption. The main constrains of Adivasi households to adopt CBFFP were poaching of fish from cages and variable access to ponds for cage installation. DOI: http://dx.doi.org/10.3329/jbau.v9i2.11047 J. Bangladesh Agril. Univ. 9(2): 319326, 2011

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Sinha, Shashank Shekhar. "Gender Constructions and ‘Traditions’: The Positioning of Adivasi Women in Twentieth Century Adivasi Chotanagpur." Indian Historical Review 30, no. 1-2 (January 2003): 55–83. http://dx.doi.org/10.1177/037698360303000205.

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Stiller, Caroline Katharina, Silvia Konstanze Ellen Golembiewski, Monika Golembiewski, Srikanta Mondal, Hans-Konrad Biesalski, and Veronika Scherbaum. "Prevalence of Undernutrition and Anemia among Santal Adivasi Children, Birbhum District, West Bengal, India." International Journal of Environmental Research and Public Health 17, no. 1 (January 3, 2020): 342. http://dx.doi.org/10.3390/ijerph17010342.

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India’s Adivasi scheduled tribe population is disproportionately affected by undernutrition and anemia, thereby prevailing in the poorest wealth deciles denominated as socially and economically vulnerable. This study was designed to assess the extent of child undernutrition (conventional and composite index of anthropometric failure (CIAF) classification), as well as the burden of anemia in children and its independent nutrition specific and sensitive drivers, moreover to reflect the living conditions of Santal Adivasis. The research survey was conducted in 21 Santal villages, Birbhum District, West Bengal, in 2015. An overall 307 children (aged 6–39 months) and their mothers (n = 288) were assessed for their hemoglobin (Hb) levels (HemoCue Hb201+) and anthropometric indices such as height/length, weight and mid-upper arm circumference (MUAC). Moreover, socio-demographic household characteristics were surveyed. The study confirmed Adivasi children lagging behind national average with a high prevalence of undernutrition (height-for-age z-score (HAZ) 51.9%, weight-for-age z-score (WAZ) 49.2%, weight-for-height z-score WHZ 19.0% and CIAF 61.6%) and of moderate and severe anemia (Hb < 10 g/dL, 73.3% altogether). Child’s age <24 months, low WAZ scores, morbidity (any fever, diarrhea or respiratory infection) on the checkup day or during previous week, low maternal Hb level, and lack of dietary diversification were identified as predictors for anemia, thereby warrant targeted interventions to decrease the high anemia rates assessed in the study site.

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Rupavath, Ramdas. "Tribal Alienation and Conflict in India: A Perspective from Below." Contemporary Voice of Dalit 11, no. 2 (April 25, 2019): 194–209. http://dx.doi.org/10.1177/2455328x18822907.

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The Adivasi’s movement in India was seen through the abstract glasses of a Maoist movement or a peasant revolt, thus denying and failing to explain the specificity of Adivasi’s movement for democratic rights. However, the present article is an attempt to understand the socioeconomic and political structures, which forced the tribal in India to organize themselves and fight since the 1940s for the redressal of their grievances. Among the major questions which we shall attempt to answer are: how did the tribal react to alienation from the society and land, natural resources, indebtedness, and structural and cultural oppression? What was the role of the leadership in the organization of discontented tribal? The study basically aims at understanding the nexus between politics and violence in the specific context of the Adivasi movement in India. Is it a battle for social justice and equality?

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Kennedy, Jonathan, and Sunil Purushotham. "Beyond Naxalbari: A Comparative Analysis of Maoist Insurgency and Counterinsurgency in Independent India." Comparative Studies in Society and History 54, no. 4 (September 20, 2012): 832–62. http://dx.doi.org/10.1017/s0010417512000436.

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AbstractThis paper demonstrates that there have been three distinct waves of Maoist insurgency in India since 1947. We construct an ideal typical model of Maoist insurgency that is used to compare the roles played by local populations, insurgents, and state counterinsurgency measures across space and time. This allows us to demonstrate that the commonly accepted narrative of Indian Maoist insurgency must be fundamentally rethought. The Naxalbari outbreak in 1967 and the subsequent insurgency in West Bengal is generally agreed to be the central point in the history of Maoist insurgency in India. But our analysis demonstrates that it was comparatively short-lived and atypical. We instead trace the genealogy of Indian Maoism to Telengana in the late 1940s. The common feature linking all three waves is the persistence of insurgent activity among various tribal or adivasi communities in the central Indian “tribal belt.” Their overriding grievances are the historically iniquitous relationships produced by the processes of state and market expansion that have incorporated and subordinated adivasi populations who previously had a large degree of socioeconomic and political autonomy. The state's counterinsurgency strategy has consisted of violence combined with developmental and governance interventions. This has pushed Maoist insurgency to the margins of Indian political life but has been unable to eliminate insurgent activity or address the fundamental grievances of adivasis. We conclude by arguing that Maoist insurgency in India should not be considered as crime to be resolved by state violence, or as an economic problem requiring the intensification of developmental measures, but as a matter of politics.

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Jairath, Vasundhara. "Situating Claim-making: Land and Adivasi Assertion in Jharkhand." Sociological Bulletin 69, no. 1 (January 17, 2020): 51–66. http://dx.doi.org/10.1177/0038022919899017.

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Adivasi assertion of distinction based in the communities’ relationship with land and their surrounding environment has been the subject of much debate within academic writing. Critiquing romantic and essentialising images of adivasi societies, recent literature on adivasi politics, increasingly read within the frame of a politics of indigeneity, has raised questions regarding the nature of mobilisation around such romantic imagery. In this article, I suggest the need to reframe the question we ask of movements that make seemingly romantic claims, by asking how and why such claims take the shape that they do. In asking this question, the article argues for a reading of political claims made within the movement as historically contingent and rooted in the dynamic of the conflict that allows for its emergence. Understanding them as such allows for a renewed understanding of seemingly romantic claims, which instead point to the material and historical complex within which the struggle takes place.

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Garcia-Arroyo, Ana. "Adivasi Woman: A Clamour for Remembrance." Indialogs 4 (April 3, 2017): 131. http://dx.doi.org/10.5565/rev/indialogs.71.

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Hickman, Richard, and Pallawi Sinha. "Adivasi aesthetic knowing: A duographic account." Visual Inquiry 5, no. 3 (December 1, 2016): 317–28. http://dx.doi.org/10.1386/vi.5.3.317_1.

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Dasgupta, Sangeeta. "Adivasi studies: From a historian's perspective." History Compass 16, no. 10 (September 11, 2018): e12486. http://dx.doi.org/10.1111/hic3.12486.

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Banerjee, Prathama. "Writing the Adivasi: Some historiographical notes." Indian Economic & Social History Review 53, no. 1 (January 2016): 131–53. http://dx.doi.org/10.1177/0019464615619549.

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Varma, Sunil Kumar. "Adivasi Kavita aur Asmita Ka Sangharsh." RESEARCH HUB International Multidisciplinary Research Journal 7, no. 9 (September 5, 2020): 7–10. http://dx.doi.org/10.53573/rhimrj.2020.v07i09.003.

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Kumar, Dhiraj, and Dinabandhu Sahoo. "Natural Resources Matters: Capitalism and People’s Resistance Against Developmentalism in Adivasi Region of India." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 19, no. 1 (June 2019): 83–101. http://dx.doi.org/10.1177/0972558x19835373.

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Capitalist development and its fallout dispossession have been contested in various place-based struggles in India. It has intensified capital accumulation, enforcing the vast majority of population, particularly the Adivasis (tribal people) in resource-rich territories, to displace and has affected their livelihoods by accumulating their cultural rights to land, water, and forests. The prerequisite capitalist logic of investment-induced dispossession has been contested in various place-based local struggles raising important questions about mass mobilization, resistance, politics of protest, identity, and solidarity. The study provides theoretical and empirical insight of the interrelationship between culture, power, and politics of corporate state developmentalism and the way it works in Adivasi resource-rich region. By discussing how different ploys and tactics employed by corporate to establish clientelist relation with nature, backed by the state through policy, have led to poverty and dispossession of the commons, this article argues that accumulation of the growth and national development subsume various discourses facilitated by different players involving populist belief and intentions which gradually develop a class character that corresponds with dialectic of the capitalism under the rubric and politics of imperial stage of capitalism. Based on ethnographic fieldwork and case studies, the article explores the process of how the Adivasis as a class encounter neoliberal capitalist development in Kalinga Nagar Industrial Complex and West Singhbhum. Initiatives like everyday resistance ‘from below’ in response to corporate land accumulation for developmental projects have further enhanced the ecological politics and class politics that will also be discussed in shadow of different theories of political economy and critical agrarian studies.

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Devy, Ganesh. "Empathy for the Dispossessed." Coolabah, no. 28 (April 1, 2020): 6–9. http://dx.doi.org/10.1344/co2020286-9.

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Karri, Venkat Nagesh Babu. "Identity Within Hegemonic Process: Adivasi Ethnicity – Class." Indian Journal of Social Work 81, no. 2 (June 11, 2020): 249. http://dx.doi.org/10.32444/ijsw.2020.81.2.249-252.

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Dasgupta, Sangeeta. "Introduction: Reading the archive, reframing ‘adivasi’ histories." Indian Economic & Social History Review 53, no. 1 (January 2016): 1–8. http://dx.doi.org/10.1177/0019464615619527.

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Singh, Kartar, and Kantidevi Meena. "Adivasi Sahitya, Sanskruti Evan Upanyas: Samanya Avlokan." RESEARCH HUB International Multidisciplinary Research Journal 7, no. 12 (December 5, 2020): 34–36. http://dx.doi.org/10.53573/rhimrj.2020.v07i12.010.

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Mohanty, Rabindra K. "Book review: Denzil Saldanha (Ed.), Identity within Hegemonic Process: Adivasi Ethnicity-Class." Sociological Bulletin 68, no. 3 (November 8, 2019): 387–90. http://dx.doi.org/10.1177/0038022919876432.

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Das, Sarmistha. "Book review: Sanjukta Das Gupta and Shekhar Basu (Eds.), Narratives from the Margins: Aspects of Adivasi History in India." Sociological Bulletin 70, no. 1 (January 2021): 128–30. http://dx.doi.org/10.1177/0038022920970296.

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Mohanty, Bidyut. "Book Review: Indra Munshi (Ed.), The Adivasi Question: Issues of Land, Forest and Livelihood (Essays from Economic & Political Weekly)." Social Change 47, no. 2 (June 2017): 314–15. http://dx.doi.org/10.1177/0049085717696206.

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Indra Munshi (Ed.), The Adivasi Question: Issues of Land, Forest and Livelihood (Essays from Economic & Political Weekly). New Delhi: Orient BlackSwan, 2012, reprinted in 2015, ix + 408 pp., ISBN: 9788125047162.

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Nielsen, Kenneth Bo. "Book review: Patrik Oskarsson. 2018. Landlock: Paralysing Dispute over Minerals on Adivasi Land in India." Journal of South Asian Development 15, no. 1 (April 2020): 124–28. http://dx.doi.org/10.1177/0973174120906238.

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Patrik Oskarsson. 2018. Landlock: Paralysing Dispute over Minerals on Adivasi Land in India. Acton: ANU Press. Xiii + 225 pp., ISBN 9781760462512 (online). Available open access at: http://www.oapen.org/search?identifier=1001784

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Salvi, Deepak. "TRIBAL ART & THEIR RITUALISTIC, UTILITARIAN,INDIVIDUALISTIC IMPORTANCE: A GLIMPSE OF TRIBAL ART." International Journal of Research -GRANTHAALAYAH 7, no. 11 (November 30, 2019): 95–98. http://dx.doi.org/10.29121/granthaalayah.v7.i11.2019.3714.

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Bhil tribes have a long history of their existence. Bhil love arrow and bow and it is believed that their name emerged from Dravid language word "billu" means bow and arrow. Their reference is in old literature Ramayana (in context of Shabri) and Mahabharata in context of Eklavya. In Sanskrit literature Bhil tribe occurs in Katha Sarit Sagar (600 A.D.). The traditional abodes of the tribes are hills and forests, and their popular names, meaning either the people of forest and hill or original inhabitants, are: Vanyajati (castes of the forests), vanvasi (inhabitants of forests), pahari (hill dwellers), adimjati (original communities), adivasi (first settlers), janjati (folk people), anusuchit janjati (schedules tribe). Amongst all these terms adivasi is known most extensively. Generally, the uppermost section of the enclosure, above a wavy line with geometric motifs.

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Jain, Priyanka, and Amrita Sharma. "Super-exploitation of Adivasi Migrant Workers: The Political Economy of Migration from Southern Rajasthan to Gujarat." Journal of Interdisciplinary Economics 31, no. 1 (June 25, 2018): 63–99. http://dx.doi.org/10.1177/0260107918776569.

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This article offers a political economy account of labour migration of Adivasi workers from southern Rajasthan to growth centres in Gujarat. It unpacks the structural forces that shape this labour mobility, which erupted only as recently as 30 years back. The article focuses on three industries that are key employers of migrant workers—construction, textile as well as small hotels and restaurants in the Gujarati cities of Ahmedabad and Surat. It presents evidence on labour market segmentation and resulting unequal wage distribution between migrants in this corridor by their social group. This is complemented by an extensive mapping of the informal practices that violate applicable legal provisions found in these industry segments. Through these, the article teases out the mechanisms by which the community undergoes what in Marxian terms are referred to as surplus extraction and super-exploitation. The article finds that Gujarat’s economy utilizes the historically low socio-economic position of Adivasis for capitalist accumulation, such that the community’s poverty and disadvantaged position is reproduced inter-generationally, instead of being interrupted by their employment in the growth centres of the state. JEL: O15, J61, N35

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Mishra, R. C. "Mental Health Problems in Culturally Changing Adivasi Communities." Psychology and Developing Societies 27, no. 2 (September 2015): 214–30. http://dx.doi.org/10.1177/0971333615593004.

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Kela, Shashank. "Adivasi and peasant: Reflections on Indian social history." Journal of Peasant Studies 33, no. 3 (July 2006): 502–25. http://dx.doi.org/10.1080/03066150601063074.

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Harriss-White, Barbara, Kaushal Vidyarthee, and Anita Dixit. "Dalit and Adivasi Participation in India's Business Economy." Journal of Social Inclusion Studies 1, no. 1 (December 2014): 76–105. http://dx.doi.org/10.1177/2394481120140106.

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Rai, Janak. "Malaria, Tarai Adivasi and the Landlord State in the 19th century Nepal: A Historical-Ethnographic Analysis." Dhaulagiri Journal of Sociology and Anthropology 7 (May 17, 2014): 87–112. http://dx.doi.org/10.3126/dsaj.v7i0.10438.

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This paper examines the interplay between malaria, the Tarai Adivasi and the extractive landlord state in the 19th century Nepal by focusing on Dhimal, one indigenous community from the easternmost lowlands. Throughout the 19th century, the Nepali state and its rulers treated the Tarai as a state geography of extraction for land, labor, revenue and political control. The malarial environment of the Tarai, which led to the shortage people (labor force), posed a major challenge to the 19th century extractive landlord state and the landowning elites to materialize the colonizing project in the Tarai. The shortage of labor added pressure on the malaria resistant Tarai Adivasi to reclaim and cultivate land for the state. The paper highlights the need for ethnographically informed social history of malaria in studying the changing relations between the state and the ?div?si communities in the Tarai DOI: http://dx.doi.org/10.3126/dsaj.v7i0.10438 Dhaulagiri Journal of Sociology and Anthropology Vol. 7, 2013; 87-112

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Journal articles on the topic 'Adivasi'

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