Why Adivasis do not consider themselves Hindus

New Delhi– A major controversy has erupted in Rajasthan, plunging the Bharat Adivasi Party (BAP) and Rajasthan Education Minister Madan Dilawar of the BJP into a heated confrontation.

The spark that ignited this conflict was Minister Dilawar’s controversial suggestion that Adivasis who do not identify as Hindus should undergo DNA testing to verify their lineage.

In response, the BAP announced a national campaign to protest and condemn these comments, drawing attention to a fundamental question: do Adivasis consider themselves Hindu?

The question of Adivasi identity vis-à-vis Hinduism has long simmered beneath the surface of the Indian cultural and political landscape. Adivasi communities, rooted in their ancient customs and spiritual practices, often claim a distinct identity, distinct from mainstream Hinduism.

This assertion is at the heart of the ongoing Sarna movement in eastern India, where tribal communities are campaigning for recognition of Sarna Dharma as a distinct religious code, reflecting their unique cultural heritage and spiritual beliefs.

As the Mooknayak delves into the intricacies of this controversy, he seeks to understand why Adivasis do not identify with Hinduism and explore the underlying motivations that drive their demand for a distinct Dharma code.

The Adivasis, the indigenous people of India, have long maintained a distinct cultural and religious identity that sets them apart from traditional Hinduism. This distinction is not simply a matter of theological or ritual differences, but is deeply rooted in the historical, social, political, and legal contexts that define their worldview and sense of identity.

This identity assertion is not only cultural but also has important legal implications, particularly with regard to their recognition in Indian law and their exclusion from certain legislative acts which mainly relate to Hindu practices.

According to Mohanlal Roat, national president of the Bharat Adivasi Party, Adivasi communities date back to ancient times, inhabiting parts of India long before the advent of major religions like Hinduism.

Their cultural practices, beliefs and rituals are deeply connected to their natural environment, emphasizing animism, respect for ancestors and a deep connection to the land they inhabit. This spiritual framework, often centered on local deities and nature spirits, constitutes the heart of their cultural heritage.

The term “Hindu” originated as a geographical marker rather than a religious identity. It was used by the ancient Persians and Greeks to refer to people living around the Indus River (Sindh). Over time, it has become an umbrella term encompassing various religious and cultural practices within the Indian subcontinent.

Distinct spiritual practices: Adivasi communities often have unique traditions that are animistic, nature-centered, and focused on ancestor worship. These practices are an integral part of their identity and worldview, focusing on their deep connection to the land, forests and natural elements. Such practices are distinct from the Vedic rituals and practices that characterize mainstream Hinduism.

AU Assistant Professor Dr JItendra Meena says, “Adivasis are constitutionally recognized as Scheduled Tribes (ST) under the Constitution of India. This recognition aims to safeguard their distinct cultural practices, preserve their traditional way of life and protect them from historical injustices and exploitation. The Fifth and Sixth Schedules of the Constitution make specific provisions for the administration and protection of Scheduled Areas and Scheduled Tribes, recognizing their unique status within the social fabric of India.

Indian courts have ruled that certain Adivasi communities, such as the Meena community, do not fall under Hindu personal laws such as the Hindu Marriage Act of 1955. This is because these laws are based on Hindu religious practices and do not apply not to communities that do not do so. does not identify as Hindu.

Exclusion of laws specific to Hinduism

Despite their constitutional recognition as Scheduled Tribes, Adivasis do not fall under several legislative acts that primarily apply to Hindu practices. These include:

1. Hindu Marriage Act, 1955: This law governs marriage and divorce between Hindus, Buddhists, Jains and Sikhs. However, Adivasi customary practices and marriage traditions, often rooted in community and tribal customs, may differ significantly from those governed by this law.

2. Hindu Succession Act, 1956: The provisions relating to inheritance and succession under this Act mainly apply to Hindus, Buddhists, Jains and Sikhs. Adivasi communities may have their own customary laws and practices regarding property rights and inheritance, which may not be consistent with the provisions of this Act.

3. Hindu Adoption and Maintenance Act, 1956: This Act regulates matters relating to adoption and maintenance obligations between Hindus, Buddhists, Jains and Sikhs. Adivasi communities may have distinct adoption and maintenance practices that are governed by their customary laws and community norms.

Despite constitutional guarantees and recognition as Scheduled Tribes in India, Adivasi communities continue to face challenges to their identity and autonomy:

• Political and social pressures: Efforts by political entities and religious groups to assimilate Adivasis into Hinduism have been met with resistance, as demonstrated by recent controversies and protests over religious freedoms and cultural recognition.

• Legal ambiguities: The legal framework in India often neglects or insufficiently protects indigenous rights and religious freedoms, leaving Adivasi communities vulnerable to exploitation and cultural erosion.

Over the past three years, the Adivasi Senegal Abhiyan (ASA) has actively advocated for the recognition of Sarna Dharma among indigenous communities across India.

This movement, which spans states such as Jharkhand, Odisha, Assam, Tripura, Arunachal Pradesh, Bihar and West Bengal, represents a significant assertion of cultural identity and religious autonomy of these communities.

Talk with The Mooknayak, Salkhan Murmu, the national president of ASA explains a staggering discrepancy from the 2011 census, in which around 50 lakh followers of the nature-oriented Sarna Dharma declared their faith, surpassing the Jains’ tally of just 44 lakh , which have already been recognized. as a distinct religious community. Interestingly, the Sarna Dharma Code is awaiting official recognition.

The Sarna religion is adopted by its followers as a distinct religious group, primarily composed of nature worshipers. The core tenets of the Sarna faith revolve around “Jal (water), Jungle (forest), Zameen (earth)”, with followers offering prayers to trees and hills while emphasizing the preservation of forest areas .

Unlike traditional practices, believers in Sarna do not practice idol worship or adhere to concepts such as the Varna system or notions of heaven and hell. The majority of Sarna followers are concentrated in the tribal belt states like Odisha, Jharkhand, Bihar, West Bengal and Assam.

Defenders of the Sarna faith have called for the establishment of a separate religious code for the tribes, expressing their views in letters to President Droupadi Murmu, Prime Minister Narendra Modi and others. They claim that indigenous people are nature worshipers and should be recognized as a distinct religious community, as indicated by surveys and reports showing that more than 50,000,000 tribal individuals identified their religion as “Sarna” during the 2011 census, despite the lack of a designated code. .