What is the nature of religious change among tribal communities? Illustrate with two examples from colonial and post independence times. (UPSC CSE Mains 2017 - Sociology, Paper 2)
- Religion of a tribe is simple insofar as it is expressed in everyday language and experienced in everyday life. It is descriptive, demonstrative and readily discernible. Among the tribes religious myth, belief, religious value and religious action are not treated as something apart from other kinds of belief and behaviour, as followed in social, economic and political contexts. Yet, the meaning of beliefs and behaviour of the tribals appears mysterious to the outsiders. This is precisely because theirs is a religion without explanation. However, tribal religion is no less complete than the highly developed form of complex religion to the extent that its implicit philosophy recognises the same universal truth.
- Religion plays an important role in the tribal organisation. The members of a tribe usually worship a common ancestor. Also, ‘nature worship‘ is common among them. In addition to the Ancestral worship and nature worship the tribals practise other types of faith such as -fetishism, animism and totemism. Magic is also widespread among them. The tribal social and political organisations are based on this religion. Participation in common religious ceremonies functions and festivals contributes to the unity of the group. A sizeable proportion of Nagas, Mizos, Santhals, Oraons and Munda, etc. Have embraced Christianity while some tribals such as Butia, Lepcha Chakma have largely identified with Buddhism.
- Many tribal religions have blended with other faiths of non-tribal groups. Of these Hinduism and Christianity are the major religious systems which have affected the tribal communities.
- Ethnographic studies of different tribal groups show that the contact of the tribals with their neighbours varied from part-isolation to complete assimilation. The Tharu and the Khasa, the two central Himalayan tribes in North India are a good example of completely assimilated or Hinduised tribes. By adopting Hindu caste names, wearing the sacred thread, establishing social links with the local Rajput and Brahmin groups, these tribals have incorporated their identity with high caste Hindus.
- Adhering to beliefs in the Hindu concepts of Karma, pollution, merit (punya) and observing Hindu life cycle rituals, the Mahali of West Bengal (Sengupta 1966) have adopted and assimilated the elements of local belief and practices of the Hindus. Similarly, in many of the Oraon villages of Chotanagpur, Hindu gods and goddesses are worshipped; Hindu priests are employed to carry out ritual performances during life-cycle ceremonies.
- Beginning with the conversion of the Khasi of Assam in 1813, of the Oraon of Chotanagpur in 1850 and of the Bhil of Madhya Pradesh in 1880 by Christian missionaries, Christianity has brought about many changes in the cultural life of the trbals in India. The missionaries attempted to convert numerically major tribes. As a result, minor tribes remained untouched by the new religion while mass conversion of major tribes gave the impression of the hold of Christianity on tribal India.
- In South India, Hill Pulaya, Malayarayan and Palliar tribals of Kerala have been proselytised and nearly two-third of their population has accepted Christianity. Conversion to Christianity gave the tribals a model of westernisation. The Church organisation, western education, values and morals reached the tribals through Christianity. Their introduction implied a demand to give up tribal belief and practices. In some cases, traditional festivals were reinterpreted in terms Christianised myths. For example, origin of the festival Sarhul of the Munda was, after conversion, associated by them to the fight between Alexander and King Porus in 400 B.C. Sahay (1963) has concluded that the Oraon of Chainpur in Ranchi district (of Jharkhand gave up their faith in traditional Sarna religion and adopted Christian faith. This resulted in considerable changes in celebration of festivals, village organisation, economic life and other aspects of their culture. Thus, some scholars have viewed Christianity as a source of disintegration of tribal religion.
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