Birsa Munda: The Tribal Leader
Long before the emergence of Birsa Munda as a prominent leader, the Munda Sardars of the Chhotanagpur region had already engaged in acts of resistance against British rule. During the 1820s and 1830s, these revolts were primarily driven by the intrusion of British officials and police into the socio-economic and political spheres of the Munda tribal community. The encroachment of moneylenders and the imposition of the feudal system exacerbated the tribals’ grievances, leading to widespread unrest. The Khuntkatti system, a traditional form of communal landholding among the Mundas, was a central concern, as the British sought to dismantle it in favor of individual land ownership, thereby increasing tax revenue at the expense of the indigenous people.
Early Life: The Making of a Revolutionary
Birsa Munda was born in November 1875 in Ulihatu, located in the Bengal Presidency (modern-day Jharkhand), to Sugana Munda and Karmi Hatu. His family belonged to the Munda ethnic community, a group that traditionally practiced agriculture and led a nomadic lifestyle. From an early age, Birsa displayed a keen interest in playing the flute, a reflection of the rich cultural heritage of his community.
Birsa’s childhood was deeply influenced by the presence of Christian missionaries in his region, whose primary objective was to convert the tribal population to Christianity. Under the guidance of his teacher, Birsa enrolled in the German Mission school, but this required him to convert to Christianity, leading to his baptism and the adoption of the name Birsa David, later changed to Birsa Daud. However, his disillusionment with the missionaries’ activities and their encroachment on tribal traditions eventually led him to leave the school.
Between 1885 and 1890, Birsa spent considerable time in Chaibasa, an area that was a hotbed of anti-colonial and anti-missionary sentiment. The influence of the Sardars, who led peaceful resistance against British rule, left a lasting impact on young Birsa, shaping his future as a leader of the tribal community.
Birsa Munda’s Religious Movement
In response to the socio-political and religious turmoil of his time, Birsa Munda founded a new religious movement known as Birsait. This movement advocated for the worship of a single god and urged the tribal people to return to their original religious practices, free from the influence of Christian missionaries. Birsa’s teachings resonated deeply with the Munda, Oraon, and Kharia communities, who began to see him as a spiritual healer, miracle-worker, and preacher.
The Birsait movement was not merely a religious revival but also a socio-economic one. Birsa emphasized the importance of conserving nature, advocating for a sustainable lifestyle where people took only what was necessary from the environment and gave back as much as possible. His followers began to refer to him as “Dharm Abba,” a title that underscored his role as the spiritual father of the earth. Contemporary and folk songs from that period reflect the profound influence Birsa had on various tribal communities.
The Impact of Colonial Policies on the Tribal Communities
Birsa Munda was born at a time of significant upheaval for his community. The Munda tribe, once nomadic hunters who had transitioned to agriculture, was severely impacted by the colonial policies that disrupted their traditional way of life. The introduction of the Permanent Settlement Act in 1793 marked a turning point, as it paved the way for the zamindari system, which created a new class of landowners, or zamindars, who were often outsiders (referred to as “dikus” by the indigenous people). The Act allowed these zamindars to claim ownership of tribal lands, displacing the original inhabitants and reducing them to tenants on their ancestral lands.
This displacement was further compounded by the “begar” system of forced labor, exploitation by moneylenders, and the replacement of traditional clan councils with colonial courts. The onset of famines in 1896-97 and 1899-1900 exacerbated the suffering of the tribal communities, leading to widespread starvation and further fueling discontent against the British rule.
Birsa Munda: The “Dharti ka Abba” and the Birsait Faith
As Birsa Munda’s influence grew, he became a unifying figure for the tribal communities in their fight against colonial oppression. He led the Birsait faith, which was centered on the worship of a single god and the rejection of Christian missionary influence. Birsa’s teachings also included social reforms, such as the abandonment of superstitions, the renunciation of begging and animal sacrifice, and the emphasis on monogamy.
Birsa’s growing popularity and his ability to mobilize the tribal communities earned him the titles of “Bhagwan” (God) and “Dharti ka Abba” (Father of the Earth) from his followers. The Birsait movement posed a significant challenge to British conversion efforts, as more members of the Munda and Oraon communities joined the sect.
The Ulgulan Movement & the rebellion
The Birsa movement, also known as the Ulgulan or the “Great Tumult,” was a significant tribal uprising that took place in the late 19th century under Birsa Munda’s leadership. His rebellion was characterized by a strong anti-British sentiment and a determination to abolish the feudal system imposed by the colonial government. The British had introduced a system in which migrants from other states were invited to settle on tribal lands, while the profits from these lands were siphoned off by the colonial administration. This left the original inhabitants, the tribal communities, landless and deprived of their livelihoods.
Birsa’s call to arms resonated with the tribal people, who launched a series of attacks on British-held territory, including police stations, shops, and government buildings. In 1899, Birsa Munda launched the Ulgulan movement, a rebellion that sought to overthrow British rule through armed resistance. Employing guerrilla warfare tactics, Birsa and his followers aimed to drive out the colonial forces and reclaim their lands. He encouraged the tribal people to follow the “Birsa Raj” and to defy colonial laws, including the payment of rent to the zamindars. They also targeted local collaborators, such as moneylenders and zamindars, who were seen as agents of the colonial government. The rebellion reached its peak with the killing of two police officers and the destruction of several properties.
The British, alarmed by the growing unrest, quickly moved to suppress the rebellion. Despite their superior military strength, the Ulgulan movement managed to challenge the colonial forces for a time. In response, the British government placed a bounty of ₹500 on Birsa Munda’s head and dispatched a force of 150 soldiers to crush the rebellion. The final confrontation took place at Dumbari Hill, where hundreds of Birsa’s followers were killed in a fierce battle with the British forces. Although Birsa managed to escape initially, he was eventually captured and imprisoned.
However, on March 3, 1900, Birsa Munda was captured by the British while resting in the Jamkopai forest in Chakradharpur. He was subsequently imprisoned, and on June 9, 1900, Birsa died under mysterious circumstances in Ranchi Jail. While the official cause of death was listed as cholera, many believe that he was poisoned by the British authorities.
Causes of the Munda Rebellion
1. Economic Causes
- Disruption of Traditional Landholding Systems:— The primary economic cause of the Munda rebellion was the dismantling of the Khuntkatti system by the British. This traditional system of communal landholding was central to the Munda tribe’s way of life, as it ensured that every member of the tribe had shared rights over the land. The British government’s decision to replace this system with individual landholding was driven by the desire to increase tax revenue. This change forced the tribal people into a system of individual land ownership, leading to widespread indebtedness and land loss of tribe people to moneylenders and colonial authorities.
- Exploitation by Moneylenders and Zamindars:— The introduction of the feudal system and the influx of moneylenders (referred to as “dikus” by the Mundas) led to the exploitation of tribal people. Under the new zamindari system, the tribal people faced high rents which led to massive indebtedness among them, who were forced to borrow money to pay taxes. When they did not repay these debts, their lands were confiscated by the moneylenders and the British administration, and many became tenants on their own land. They then faced forced labour, trapping them in a perpetual cycle of poverty and exploitation.
- Introduction of Forced Labor (Begar System):— The British colonial administration imposed the “begar” system, where tribal people were forced to work without pay for landlords and British officials. This system further impoverished the Munda community and contributed to their resentment against colonial rule.
2. Religious Causes
- Impact of Christian Missionary Activities:— The arrival of Christian missionaries in the region, following the Charter Act of 1813, led to efforts to convert the tribal population to Christianity. The missionaries’ attempts to change the Mundas’ religious practices and cultural identity caused widespread resentment among the tribal people, who saw these efforts as an intrusion into their traditional way of life.
- Birsa’s Religious Revivalism:— In response to the religious and cultural encroachment, Birsa Munda led a religious movement advocating a return to indigenous faith and practices. He established the Birsait faith, which promoted the worship of a single god and rejected the influence of Christian missionaries. This movement was a key factor in uniting the Munda community against colonial and missionary forces.
3. Political Causes
- Interference with Tribal Governance:— The British colonial administration undermined the traditional tribal governance system by replacing the tribal panchayats (councils) with British courts. This move was perceived as an attempt to impose foreign control over the Munda community and erode their autonomy.
- Colonial Land Policies:— The introduction of land policies favoring non-tribal settlers and landlords (dikus) led to the displacement of tribal people from their ancestral lands. The loss of land and political power fueled the desire for resistance among the Munda people.
4. Social Causes
- Displacement and Marginalization of Tribal Communities:— The influx of non-tribal settlers and the establishment of the zamindari system marginalized the Munda people in their own land. The displacement from their traditional lands and the resulting socio-economic hardships created a sense of injustice and sparked the desire for rebellion.
- Cultural Erosion:— The imposition of foreign religious and social practices threatened the cultural identity of the Munda community. Birsa Munda’s movement sought to revive and protect their cultural heritage, which was under threat from both colonial rule and missionary activities.
5. Environmental Causes
- Environmental Degradation and Resource Exploitation:— The colonial administration’s policies led to the exploitation of natural resources in the region, including deforestation and land degradation. These environmental changes negatively impacted the livelihoods of the Munda people, who were heavily dependent on the land for their survival, further fueling their discontent.
The Significance and Legacy of Birsa Munda’s Movement
Despite his short life, Birsa Munda’s contributions to the tribal resistance against British colonial rule were profound. His mobilization of the tribal communities to protect their land rights was one of the earliest and most significant attempts to challenge the colonial government’s exploitation of indigenous people. The Ulgulan movement, though ultimately suppressed, forced the British government to take notice of the grievances of the tribal communities.
One of the lasting impacts of Birsa Munda’s movement was the repeal of the begar system of forced labor and the introduction of the Tenancy Act in 1903, which recognized the traditional Khuntkatti system of communal landholding.
The significance of Birsa Munda’s rebellion lies not only in its immediate impact but also in its long-term legacy. His movement forced the British government to recognize the grievances of the tribal communities and led to several legislative reforms aimed at protecting their rights. The Chotanagpur Tenancy Act of 1908, which prohibited the transfer of tribal lands to non-tribal people, remains one of the most important legacies of Birsa Munda’s struggle.
Today, Birsa Munda is remembered as a symbol of resistance against colonial oppression and a champion of tribal rights. His legacy continues to inspire movements for the protection of indigenous peoples’ rights in India and beyond. The state of Jharkhand, where Birsa was born and where he led his rebellion, celebrates his memory with numerous institutions, including universities, parks, and airports named in his honor.
Birsa Munda’s life and legacy serve as a powerful reminder of the resilience and strength of indigenous communities in the face of colonial exploitation. His efforts to protect the rights of his people and preserve their cultural identity continue to inspire generations of activists and leaders. Although Birsa’s life was tragically cut short, his impact on the history of India’s tribal communities is immeasurable. Through his leadership, Birsa Munda not only challenged the might of the British Empire but also laid the groundwork for future struggles for justice and equality in India.
To Read in Hindi: बिरसा मुंडा : भेड़ चराने वाले बालक से लेकर धरती आबा बनने तक की कहानी।