explain the rise of birsa munda
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Answer:
In the 19th and the 20th centuries, tribals in many regions of India rose in rebellion. Birsa Munda was a tribal leader and a folk hero who belonged to the Munda tribe, born in the mid-1870’s. He was impressed by the sermons of the missionaries.
Birsa also spent time under a well-known Vaishnav preacher, and, influenced by his teachings, started giving importance to purity and piety. He started a movement to reform the Munda society. He went against the British, the missionaries, moneylenders, traders and Hindu landlords.
The spread of the Munda Movement worried the British, they arrested and jailed him for two years in 1895. After Birsa was freed in 1897, he continued with his movement. His followers attacked churches and police stations, and took over the properties of the landlords and the moneylenders.
The movement faded out with the death of Birsa in 1900.
The movement forced the British to bring in laws to protect the lands of the tribals. The tribals proved that they had the ability to protest against the colonial rule and the injustices being meted out to them.
Explanation:
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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 1893–94 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.
Birsa's claim to be a messenger of God and the founder of a new religion sounded preposterous to the missionaries. 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. The concept of one God appealed to his people who found his religion and economical relig healer, a miracle-worker, and a preacher spread. 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. Impressed by his teachings, he became a prophet figure to the tribal people and they sought his blessings.
Tribal movement
Birsa Munda statue by Nabhendu Sen at Naya More, Bokaro Steel City, Jharkhand
Birsa Munda's slogan threatening the British Raj—Abua raj seter jana, maharani raj tundu jana ("Let the kingdom of the queen be ended and our kingdom be established")—is remembered today in areas of Orissa, Bihar, West Bengal, and Madhya Pradesh.
The British colonial system intensified the transformation of the tribal agrarian system into a 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 the most of their possessions.
In 1856 Jagirs stood at about 600, and they held from a village to 150 villages. But by 1874, the authority of the old Munda or Oraon chiefs had been almost entirely annulled by that of the farmers, introduced by the landlords. In some villages they had completely lost their proprietary rights, and had been reduced to the position of farm labourers.