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This year marks the 150th birth anniversary of Bhagwan Birsa Munda, revered as ‘Dharti Aba’, who led the Ulgulan movement against the exploitative British rule to protect tribal rights over water, forests, land, identity, and freedom. Born on November 15, 1875 in Alihatu village of Ranchi district, Bhagwan Birsa Munda became a symbol of tribal resistance and cultural pride. He was arrested for leading an armed uprising against the British and tragically passed away in jail on June 9, 1900. To honor his legacy and inspire future generations, Prime Minister Shri Narendra Modi declared November 15 as ‘Janjatiya Gaurav Diwas’.
Bhagwan Birsa Munda emphasized a life free from social evils and superstition, instilling a deep sense of self-respect and belonging among the tribal community. He vehemently opposed exploitation, especially the practice of forced labor. Under his leadership, the Ulgulan movement called for the refusal to pay taxes to the British. The central slogan of the movement was “Abua raj ete jana, Maharani raj tundu jina.” (Let our rule prevail, and let the rule of the Queen end.)
Janjatiya Gaurav Diwas is dedicated not only to Bhagwan Birsa Munda, but also to the countless great personalities from tribal communities who devoted their lives to the upliftment of Indian culture and the cause of India’s freedom. From Nagaland, Queen Gaidinliu led a courageous rebellion against British rule and strongly opposed religious conversions within the Naga community through the Heraka movement, defending the dignity of her faith. In Rajasthan, Govind Guru emerged as a symbol of spiritual awakening, social reform, and resistance against exploitation among the
Bhagwan Birsa Munda emphasized a life free from social evils and superstition, instilling a deep sense of self-respect and belonging among the tribal community. He vehemently opposed exploitation, especially the practice of forced labor
Bhil community. India’s history remains incomplete without the heroic contributions of tribal leaders such as Rani Durgavati, Tilka Manjhi, Alluri Sitarama Raju, Koram Bhil, Tatya Bhil, and Sidhu-Kanhu Murmu. Across every region—north to south and east to west—tribal communities have made remarkable sacrifices for India’s freedom, the protection of their culture, and the preservation of nature and the environment. The entire nation will always remain indebted to their valor and contribution.Even today, many tribal youth continue to bring glory to the country in various fields—Mary Kom in boxing, Komolika Bari in archery, and Dilip Tirkey in hockey stand as inspiring examples.
When imperialist European powers expanded their empires across the world, many indigenous communities suffered displacement, violence, and cultural disruption. The histories of America, Australia, Africa, and New Zealand bear witness to widespread atrocities committed against native populations during colonial expansion. In several regions, missionary activities also became intertwined with colonial rule, at times contributing to cultural assimilation pressures and the erosion of indigenous identities.
Similar attempts were made in India as well. Richard Temple, who served as the Finance Minister of the East India Company and later as Governor of Bengal and Bombay, expressed in a speech to the Baptist Missionary Society in London in 1883 that tribal communities should be viewed as central to missionary work because, in his view, their beliefs could be more easily influenced. He described their minds as “a blank sheet,” reflecting the colonial mindset that sought to reshape cultural identities in accordance with Western norms.
In response to the global concerns regarding the survival, identity, and rights of indigenous communities, the United Nations declared August 9, 1994, as World Indigenous Peoples’ Day to promote their cultural preservation and demographic protection.
India, however, presents a distinct historical experience. Tribal communities here have been integral participants in shaping the civilizational and cultural heritage of the country. They have preserved ancient traditions, ecological wisdom, and cultural practices over millennia, contributing significantly to India’s identity and development. Rather than viewing them as separate or marginal, Indian society has long recognized tribal communities as an essential part of the national fabric.
In recent decades, various movements have emerged that influence tribal identity and belief systems in complex ways. According to the Secretary’s Report of the CVCI Pune meeting in 1994, certain missionary and Church organizations expressed support for campaigns such as the Dalit Liberation Movement, Tribal Liberation Movement, and environmental activism. While many of these issues are genuine and rooted in social welfare, some groups have used them as platforms to promote narratives that create cultural distance or identity-based separation within society.
Slogans such as “We are descendants of Ravana, not Ram,” or “Our deity is Mahishasura” have been promoted in certain ideological movements, attempting to reinterpret tribal heritage in ways that may detach it from India’s broader civilizational framework. In recent years, urban extremist ideologies and some activist networks have also aligned themselves with these narratives, giving them wider reach and visibility.
Similarly, movements such as Naxalism, which claim to fight exploitation, have in practice led to large-scale violence, loss of life, and disruption of development initiatives in tribal regions. Thousands of young tribal men and women have been drawn into armed conflict, hindering education, healthcare, and economic progress in these communities.
The tribal community, which holds nature in the highest regard, is an inseparable part of the vast Sanatan cultural tradition. Their deep respect for water, forests, and land reflects the same worldview found in Sanatan culture, where nature is regarded as sacred. The reverence for Maa Ganga in every river, the worship of Tulsi, Banyan, and Peepal trees, and the offering of respect to the earth before any sacred work demonstrate the shared value of honoring nature. In Sanatan thought, all living beings and all communities are considered worthy of reverence.
This inclusive spirit is reflected throughout the tradition:
• Tree worship is integral to daily life.
• Shiva’s vehicle is the bull, and Nandi is central to Shiva’s darshan.
• Ganeshji bears the head of an elephant.
• The snake rests around Shiva’s neck.
• Rama and Krishna are depicted with dark blue complexions, Tirupati Venkateshwara and Mother Kali are also worshipped in their dark forms.
• These symbols reflect harmony, inclusiveness, and unity with all forms of existence.
• The cultural connections between tribal communities and Sanatan heritage are equally profound:
• Lord Rama’s bond with Chhattisgarh through his mother, Mata Kaushalya
• Rukmini, wife of Lord Krishna, linked to Manipur and Arunachal Pradesh
• The tradition of polyandry in the Jaunsar tribe, reminiscent of Maharani Draupadi and the five Pandavas
• The reverence of Haldighati by the Tharu community
• The cultural association of Maharaja Bhoj of Dhar with the Buksa tribe
These examples show that tribal cultural traditions are not isolated or rigid; rather, they embody a worldview that sees unity in diversity and the divine in all forms of life.
Because this culture evolved through the penance and spiritual discipline of sages, and because forests were the sacred spaces of their meditation, it came to be known as Vana-Sanskriti — the Forest Culture. The tribal communities have played a vital role in preserving this heritage and safeguarding Indian civilizational wisdom.
The Bharatiya Janata Party, committed to the welfare and progress of tribal communities, has taken several historic initiatives for their upliftment. The creation of an independent Ministry of Tribal Affairs and the establishment of a Tribal Commission stand as significant steps toward ensuring focused development. Under the leadership of Prime Minister Narendra Modi, a Minimum Support Price (MSP) has been set for forest produce, benefiting tribal livelihoods. Additionally, through the Stand-Up India initiative, financial assistance ranging from Rs. 1 lakh to Rs. 10 crore is being provided to promote entrepreneurship among tribal youth.
The government is also working in coordination with state administrations to eliminate sickle cell disease, which affects many tribal communities. India’s constitutional framework today reflects tribal representation at the highest levels. The election of Her Excellency President Droupadi Murmu, along with the appointment of Governors and leaders from tribal communities in several states, is a testament to this commitment.
With a firm resolve and the sustained efforts of the Ministry of Home Affairs, India is steadily moving toward becoming Naxalism-free. A peaceful environment will accelerate development and open new opportunities in tribal regions.
As we celebrate Janjatiya Gaurav Diwas on the 150th birth anniversary of Bhagwan Birsa Munda, we honor not only his sacrifice but the invaluable contributions of the entire tribal community to the nation’s growth. On this occasion, we pledge to continue working for tribal empowerment with affection, respect, and partnership. We resolve to stand united for a Naxal-free India and to nurture the feeling that our culture is shared and all our great ancestors are equal.
By strengthening this sense of unity and standing guard against forces that seek to divide, we can ensure the protection of tribal heritage and dignity. Fulfilling these resolutions will be our true tribute to Bhagwan Birsa Munda and a meaningful celebration of Janjatiya Gaurav Diwas.
(The writer is National Joint General Secretary (Organization), BJP)