Birsa Munda
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Abua raj seter jana, maharani raj tundu jana.
(अबुव: राज सेटेर जना ,महारनी राज तुण्डु जना) (Let the kingdom of queen be ended and our kingdom be established.) | ” |
Birsa Munda (1875–1900) was an Indian tribal freedom fighter, religious leader, and folk hero who belonged to the Munda tribe. He spearheaded an Indian indigenous tribal religious millenarian movement that arose in the tribal belt of modern-day Bihar and Jharkhand in the late 19th century, during the British Raj, thereby making him an important figure in the history of the Indian independence movement.[4] His achievements are even more remarkable for having been accomplished before the age of 25.
Early childhood[edit]
Birsa Munda was born on 15 November 1875, at Ulihatu (उली हातु)in colonial Bihar, now in the Khunti district of Jharkhand, on a Thursday, and hence named after that day, according to the then prevalent Munda custom.[6][7][8] The folk songs reflect popular confusion and refer to both Ulihatu and Chalkad(चलकड) as his birthplace. Ulihatu was the birthplace of Sugana Munda, father of Birsa. The claim of Ulihatu rests on Birsa's elder brother Komta Munda living in the village, where his house still exists albeit in a dilapidated condition.
Birsa's father, mother Karmi Hatu,[6] and younger brother, Pasna Munda, left Ulihatu and proceeded to Kurumbda, near Birbanki, in search of employment as labourers (sajhedari) or crop-sharers (ryots). At Kurmbda, Birsa's elder brother, Komta, and his sister, Daskir, were born. From there the family moved to Bamba where Birsa's elder sister Champa was born followed by Birsa himself.Birsa’s long stay at Chaibasa from 1886 to 1890 constituted a formative period of his life. The influence of Christianity shaped his own religion.[citation needed] This period was marked by the German and Roman Catholic Christian agitation. Chaibasa was not far for the centre of the Sardars’ activities influenced Sugana Munda in withdrawing his son from the school. The sardars agitation in which Birsa was thus caught up put the stamp of its anti-missionary and anti-Government character on his mind.[citation needed] Soon after leaving Chaibasa in 1890 Birsa and his family gave up their membership of the German mission in line with the Sardar’s movement against it.
He left Corbera in the wake of the mounting Sardar agitation. He participated in the agitation stemming from popular disaffection at the restrictions imposed upon the traditional rights of the Mundas in the protected forest, under the leadership of Gidiun of Piring in the Porhat area. During 1893-4 all waste lands in villages, the ownership of which was vested in the Government, were constituted into protected forests under the Indian Forest Act VII of 1882. In Singhbhum as in Palamau and Manbhum the forest settlement operations were launched and measures were taken to determine the rights of the forest-dwelling communities. Villages in forests were marked off in blocks of convenient size consisting not only of village sites but also cultivable and waste lands sufficient of the needs of villages. In 1894, Birsa had grown up into a strong young man, shrewd and intelligent and undertook the work of repairing the Dombari tank at Gorbera damaged by rains.
While on a sojourn in the neighbourhood of village Sankara in Singhbhum, he found suitable companion, presented her parents with jewels and explained to her his idea of marriage. Later, on his return from jail he did not find her faithful to him and left her. Another woman who served him at Chalkad was the sister of Mathias Munda. On his release form prison, the daughter of Mathura Muda of Koensar who was kept by Kali Munda, and the wife of Jaga Munda of Jiuri insisted on becoming wives of Birsa. He rebuked them and referred the wife of Jaga Munda to her husband. Another rather well-known woman who stayed with Birsa was Sali of Burudih.
Birsa stressed monogamy at a later stage in his life. Birsa rose from the lowest ranks of the peasants, the ryots, who unlike their namesakes elsewhere enjoyed far fewer rights in the Mundari khuntkatti system, while all privileges were monopolized by the members of the founding lineage the ryots were no better than crop-sharers. Birsa’s own experience as a young boy, driven from place to place in search of employment, given him an insight into the agrarian question and forest matters; he was no passive spectator but an active participant in the movement going on in the neighbourhood.
The Making of a Prophet
Birsa’s claim to be a messenger of God and the founder of a new religion sounded preposterous to the mission. There were also within his sect converts from Christianity, mostly Sardars. His simple system of offering was directed against the church which levied a tax. And the concept of one God appealed to his people who found his religion and economical relig healer, a miracle-worker, and a preacher spread, out of all proportion to the facts. The Mundas, Oraons, and Kharias flocked to Chalkad to see the new prophet and to be cured of their ills. Both the Oraon and Munda population up to Barwari and Chechari in Palamau became convinced Birsaities. Contemporary and later folk songs commemorate the tremendous impact of Birsa on his people, their joy and expectations at his advent. The name of Dharti Aba was on everybody’s lips. A folk song in Sadani showed that the first impact cut across the lines of caste Hindus and Muslims also flocked to the new Sun of religion.
Birsa Munda started to advise tribal people to pursue their original traditional tribal religious system.[8] Impressed by his teachings, he became a prophet figure to the tribal people and they sought his blessings
movementj,
His call against the British Raj,is remembered today in areas of Orissa, Bihar, West Bengal, and Madhya Pradesh.[6]
The British colonial system intensified the transformation of the tribal agrarian system into feudal state. As the tribals with their primitive technology could not generate a surplus, non-tribal peasantry were invited by the chiefs in Chhotanagpur to settle on and cultivate the land. This led to the alienation of the lands held by the tribals. The new class of Thikadars was of a more rapacious kind and eager to make most of their possessions.
In 1856 Jagirdars stood at about 600, and they held from a village to 150 villages. By 1874, the authority of the old Munda or Oraon chiefs had been almost entirely effaced by that of the farmers, introduced by the superior landlord. In some villages the aborigines had completely lost their proprietary rights, and had been reduced to the position of farm labourers.
To the twin challenges of agrarian breakdown and culture change, Birsa along with the Munda responded through a series of revolts and uprisings under his leadership. The movement sought to assert rights of the Mundas as the real proprietors of the soil, and the expulsion of middlemen and the British. He was treacherously caught on 3 February 1900 and died in mysterious conditions on 9 June 1900 in Ranchi Jail. He didn't show any symptoms of cholera though British government declared that he died because of cholera. Though he lived for a very short span of 25 years, he aroused the mind-set of the tribals and mobilized them in a small town of Chotanagpur and was a terror to the British rulers. After his death the movement faded out. However, the movement was significant in at least two ways. First it forced the colonial government to introduce laws so that the land of the tribals could not be easily taken away by the dikus (outsiders). Second it showed once again that the tribal people had the capacity to protest against injustice and express their anger against colonial rule. They did this in their own way, inventing their own rituals and symbols of struggle.
Arrest and death
He was arrested on 3 March 1900 in Jamkopai forest, Chakradharpur while he was sleeping along his tribal guerrilla army which was fighting against British forces.[2] About 460 tribal people were arrested of which one was given with capital punishment, 39 were awarded for transportation for life and 23 for 14 years jail. Birsa Munda died in Ranchi Jail on 9 June 1900
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