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Journal articles on the topic 'Indigenous or Adivasi'

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1

Hembrom, Ruby, and Priti Narayan. "What It Takes to Be Counted." Meridians 23, no. 1 (2024): 235–58. http://dx.doi.org/10.1215/15366936-10927000.

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Abstract In this interview, the publisher and author Ruby Hembrom speaks about being invisibilized and erased as an Adivasi, which led her to set up adivaani (“the first voices”), the first Indigenous-run platform for publishing and documenting Adivasi voices in English in India, in 2012. With a focus on both the ideological and practical aspects of running what Hembrom calls a “dependie” initiative, this interview explores adivaani’s—and Hembrom’s—journey in creating an Indigenous archive; the politics of knowledge production, language, and translation; and the platform’s role in landscapes marked by the cultural and material dispossession of Adivasis in India. Hembrom also provides insight into some of her publishing choices, the global platforms and collaborations she and adivaani have been part of, and her visions for Adivasi feminism and solidarities.
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Madavi, Dr Manoj Shankarrao. "Mahashweta Devi-The Mouthpiece of Indigenous Crave for Identity and Existence." International Journal of English Literature and Social Sciences 8, no. 1 (2023): 301–4. http://dx.doi.org/10.22161/ijels.81.40.

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Mahasweta Devi has explored the unexplored world of subjugated Adivasis. She was a legend in the regional Adivasis literature, explaining the causes of tribal displacement, resistance and marginality. In a true sense, she had taken the responsibility to give the voices to the marginalized Adivasis who were suppressed for centuries by the imperialist mentalities. Devi’s translated novels Chotti Munda and His Arrow and Arenyer Adhikar were path-breaking novels in the Indian English Novel Writing. For the first time Birsa Munda, the legendary martyr and icon of whole Adivasis in India was known through her magnificent novel to all. The present research paper peeps into mainstream literary writing and representation of the realism of the Adivasis struggle and survival issues including the demeaning of tribal life. The research paper tries to examine the issues of displacement, acculturation and disparity of Adivasi life came out from the writings of Mahashweta Devi and regrets that hundreds of Adivasi revolts took place in colonial India but hardly those revolts could not become the subjects of literary, social and political discourses in India.
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3

Nirmal, Padini. "Queering Resistance, Queering Research: In Search of a Queer Decolonial Feminist Understanding of Adivasi Indigeneity." Journal of Resistance Studies 2, no. 2 (2025): 167. https://doi.org/10.63961/2025.048.

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In this paper, I place both the methodological and epistemological realms of my doctoral research with the Adivasis (indigenous peoples) of Attappady, Kerala under a queer decolonial feminist lens in order to better understand the nature of contemporary Adivasi indigeneity and indigenous resistance. Given Kerala’s unique position within India as a communist state, often acting in the interest of global capitalism by implementing neoliberal policies and steering state-led development plans, its Adivasis are already queer in their relationship to the state as “non-modern others.” In order to understand the often contradictory and complex relationship of the Adivasi with the communist-neoliberal state, beyond being the “marginal other,” I mobilize a queer decolonial feminist framework through a process I term queering. I use queering to critically examine and analyze contemporary indigeneity and indigenous resistance in two stages. Firstly, through a broad analysis of the coloniality of development and its material effects on Adivasi lands resulting in land struggles. Secondly, through a narrower focus on gender and sexuality to show how queering is also useful in understanding the operation of particular modalities of power. In doing so, I argue that queering reveals the latent structural complexities of Adivasi indigeneity by drawing causal links between systematic processes of land loss and land alienation, material livelihood, and structural changes in various domains, including gender, sexuality, spirituality, and health. I also argue that emergent and existing modalities of Adivasi resistance, despite the forms they take, are in fact epistemological and ontological acts of decolonial resistance against the combined coloniality of capitalism, development, and modernity on their ancestral lands.
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Madavi, Dr Manoj Shankarrao. "Subaltern Consciousness and Resistance to Hierarchical Hegemony in the Selected Fictions of Legendary Writer- Mahashweta Devi." Journal of Humanities and Education Development 5, no. 6 (2023): 01–04. http://dx.doi.org/10.22161/jhed.5.6.1.

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Mahashweta Devi was a legend in the regional adivasi literature writings. In a true sense, she had taken the responsibilities to give the voices to the marginalized adivasi who were suppressed from the centuries. Her translated novel Chotti Munda and His Arrow was the pathbreaking novel in the field of regional translation. For the first time Birsa Munda, the legendary martyr and adivasi icon of whole Adivasis in India was known through her magnificent novel. During the colonial ruling, the adivasi territory was interrupted by the Britisher’s tax policies and the oppressive treatment of the landlords. The present novel shows the realism of the adivasi struggle. Present research article tries to examine the issues of subalternity, migration, resistance and search for existential issues of the indigenous communities who stood against the internal colonization of the feudal lords in Indian society.
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5

D’Souza, Rinald. "The Lived Contestations of Adivasi Catholic Identity-Making." Ecclesial Practices 9, no. 1 (2022): 101–16. http://dx.doi.org/10.1163/22144471-bja10039.

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Abstract In the mid-nineteenth century movement towards Christianity in Chotanagpur in central India, the missionary Constant Lievens (1856–1893) played a pioneering role in the establishment of the Catholic Mission among the Adivasis (indigenous peoples). Through Lievens’ legal advocacy, Adivasis not only adopted a faith, but also began to reclaim their lands and their indigeneity. Drawing on ethnographic research around the intercessory prayer for the beatification of Lievens, this paper analyses the present-day lived contestations of Adivasi Catholic identity-making. The paper argues that Adivasi Catholic identities are lived in contestation and continuous negotiation with their present realities, while also borrowing from the legacies of their own past struggles and their intermediaries.
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Tirkey, Noli Nivedita, Kanchan Thomasina Ekka, Swati Soren, and Smriti Soren. "Adivasi Women, Sacred Groves and Religious Practices: Unveiling the Epistemic Injustice in the East-Central Belt of India." Sociological Bulletin 73, no. 4 (2024): 481–93. http://dx.doi.org/10.1177/00380229241287432.

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Sarnas Sthals or Sacred Groves have emerged as a symbol of cultural and religious resurgence during the Jharkhand movement, as Adivasis seeks to enhance their organic religion. ‘Sarna Movement’ gained tremendous popularity among the Adivasis/Tribals in East-Central India, gaining momentum in the last two decades and has rekindled among tribal communities of Jharkhand an interest in their religion, culture, identity, land and language. The movement initiated socio-religious revivalism, which later extended to an appreciation for indigenous practices associated with land and forest. Despite the crucial role of Adivasi women in propagating Sarnaism and active participation in the Sarna Movements at the Parha level, they remain mostly on the sidelines of the larger political and religious movements in the region. They were even prevented from entering the Sarna Sthals (Sacred Groves) for prayers and worship. However, over time, the movement challenged this tradition and recognised the pivotal role played by women as custodians of Sarnaism and strengthened their Adivasi identity.
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7

Consolaro, Alessandra. "Gender and Identity in the Hindi Writing of Adivasi Poets Jacinta Kerketta and Nirmala Putul." Archiv orientální 92, no. 3 (2025): 475–98. https://doi.org/10.47979/aror.j.92.3.475-498.

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For a long time, Adivasi society has been represented as based on collectivism and commitment to the community. This has led to a neglect of the investigation of “indigenous” or “tribal” subjectivities, and even in the mainstream discourse on “adivasiness,” individuality and subjectivity are notions that often carry negative connotations. In this article I address two examples of self-representation of identity and subjectivity in the poems of Jacinta Kerketta and Nirmala Putul, two Adivasi Hindi writers, reflecting on their positioning as educated, engaged Adivasi women and discuss their intersectional identity as women belonging to the “indigenous” or “tribal” populations of contemporary India. The poems introduced in this article reveal a more complex voice than is typically highlighted at academic conferences and in critical Hindi writing on Adivasi literature, which too often confines itself to the expected imagery of Adivasi life.
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8

Ahlawat, Dalbir. "Naxal Insurgency in India: Managing Conflict through Empowerment." International Journal of Criminology and Sociology 13 (January 26, 2024): 1–14. http://dx.doi.org/10.6000/1929-4409.2024.13.01.

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The election of an indigenous (Adivasi) lady as the President of India added a new dynamic to the centuries-old Naxal insurgency in India. Not receiving a fair deal after India’s independence, the Naxals adopted Maoist ideology. By 2010 the insurgency engulfed one-third of India and posed a serious security challenge. Since then, the Congress and Bharatiya Janata Party (BJP) governments have adopted different strategies to curtail the insurgency, but it still persists. Against this backdrop, this article briefly discusses the historical antecedents; delineates in detail the operational strategies adopted by the Naxals, the counter-insurgency strategies adopted by the Congress and BJP governments; developmental challenges faced by the Adivasis; and suggests recommendations for how the President of India, an Adivasi herself, can be instrumental in containing the Naxal insurgency threats through empowerment.
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STEUR, LUISA. "An ‘Expanded’ Class Perspective: Bringing capitalism down to earth in the changing political lives of Adivasi workers in Kerala." Modern Asian Studies 48, no. 5 (2014): 1334–57. http://dx.doi.org/10.1017/s0026749x14000407.

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AbstractFollowing the police raid on the ‘Muthanga’ land occupation by Adivasi (‘indigenous’) activists in Kerala, India, in February 2003, intense public debate erupted about the fate of Adivasis in this ‘model’ development state. Most commentators saw the land occupation either as the fight-back of Adivasis against their age-old colonization or the work of ‘external’ agitators. Capitalist restructuring and ‘globalization’ was generally seen as simply the latest chapter in the suffering of these Adivasis. Little focused attention was paid to the recent class trajectory of their lives under changing capitalist relations, the exact social processes under which they were having to make a living, and what had only recently—and still largely ambiguously—made them ready to identify themselves politically as ‘Adivasi’. Demonstrating the usefulness of ethnographic curiosity driven by an ‘expanded’ class analysis, as elaborated in Marxian anthropology, this article provides an alternative to the liberal-culturalist explanation of indigenism in Kerala. It argues instead that contemporary class processes—as experienced close to the skin by the people who decided to participate in the Muthanga struggle—were what shaped their decision to embrace indigenism.
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Dandapat, Sridipa, and Priyanka Tripathi. "Negotiating Adivasi Identity: A Multimodal Analysis of Indian Picturebook The Why-Why Girl (2003)." Children's Literature Association Quarterly 49, no. 2 (2024): 150–67. https://doi.org/10.1353/chq.2024.a945157.

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Abstract: Mahasweta Devi and Kanyika Kini's debut picturebook The Why-Why Girl (2003) introduces a dynamic representation of Adivasi (collective term for indigenous communities in India) livelihood in the arena of Indian children's literature. Through the portrayal of Moyna, Devi and Kini not only offer readers insight into the veiled lives of the Adivasi but also sensitize them to issues of social justice and equity by unmasking systematic oppression. With a multimodal approach, this article analyzes the glorified status quo of the Adivasi lives and their indigenous connection with their land and culture vis-à-vis the tropes of rapid globalization, the rampant practice of feudalism, and the systematic marginalization of Adivasi from the mainstream society. Juxtaposing the multitudinous modes of oppression, Devi and Kini's picturebook negotiates the process of formulating subaltern girlhood and elucidates sociocultural implications for the depiction of Adivasi lives—specifically, romanticized ideologies and contradictory social ostracism—attempting to call for inclusivity, respect, and empathy.
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11

Dr. Partha Protim Borthakur. "The Paradox Of Indigeneity And Question Of Identity Of The Adivasi Community Of Assam." Journal of Namibian Studies : History Politics Culture 38 (December 15, 2023): 607–22. http://dx.doi.org/10.59670/9byk5053.

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The Adivasi in India and Assam are traditionally known as the first people or indigenous people since pre-historic (stone) age migrating in different periods of time from different regions. However, Adivasi were among the first group of people to arrive in India before any other communities such as the Aryans, Dravidians, and Mongolians etc. The schedule tribe’s status for the Adivasi in Assam which has been a longstanding struggle in India offers certain rights –based legal benefits in the form of political representation, reservation and socio-economic subsidies. The most common perception against granting Schedule Tribes status to the Adivasi in Assam is their migratory history, however, in the tea gardens the fact that they came into the state as indentured labourers to work and their contribution to the economy of the state of Assam has been substantial. The Adivasi of Assam, branded as the Tea Garden Tribes, generally prefer to be called as Tea Tribes. Embracing Adivasi nomenclature is a deliberate move on the part of the tea tribes to assert their tribal identity as also to represent their collective demand for indigenous rights, including the recognition for achieving the status of ‘Schedule Tribe’. The paper is a modest attempt to address this debate.
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12

Prasad, Archana. "Contested Indigeneities: “Adivasi” Politics Historically and in Contemporary Times." Agrarian South: Journal of Political Economy: A triannual Journal of Agrarian South Network and CARES 11, no. 1 (2022): 37–61. http://dx.doi.org/10.1177/22779760211068317.

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This article focuses on the development and transformations of adivasi political identity and its articulations with indigenous consciousness in India since the advent of colonial capitalism. The apogee of adivasi politics and the “politics of indigeneity” since the 1970s has coincided with the networking among indigenous groups within the United Nations. The history of such politics will be traced in order to illustrate the forms in which social identities appear over a long historical process. In other words, the changing character of the antagonistic contradictions between the hegemon and different sections of the oppressed will be illustrated, including the articulation of “indigeneity” and “ adivasi” consciousness. Methodologically, the article promotes a dialectical interpretation of the phenomenon and counters a metaphysical analysis of identity politics.
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13

Pattnaik, Binay Kumar. "Internecine between the Indian State and the Adivasis (indigenous people), under Neo-Liberalism: a case of Lanjigarh resistance movement." Abya-yala: Revista sobre Acesso à Justiça e Direitos nas Américas 2, no. 1 (2018): 44–69. http://dx.doi.org/10.26512/abyayala.v2i1.10695.

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RESUMO EM PORTUGUÊS: O movimento anti Vedanta em Lanjigarh abalou o distrito de Kalahandi, no interior do estado indiano de Odisha. Ele foi um movimento ferozmente combatido (2002-2014) pelos Adivsis (Dongria Kondh) contra o estado de Odisha e VAL, o metal pesado baseado em mineração MNC, licenciado sob a política neoliberal. O projeto havia desalojado 302 famílias adivasis e minou as montanhas de Niyamgiri, à s quais os Adivasis estavam ligados para o seu sustento e propósitos religioso-culturais. Os deslocados se mobilizaram em torno de questões de ameaças culturais, ambientais e medidas inadequadas de R&R contra a perda de meios de subsistência e o habitat natural. O artigo analisa empiricamente: (i) as ameaças impostas à identidade Adivasi por este processo de modernização, pondo em risco seus padrões culturais, relações sociais, organizações econômicas e ecossistema primitivo; (ii) os paradoxos inerentes a esse discurso de desenvolvimento baseado no neoliberalismo, a medida em que o estado impõe um determinado modelo de desenvolvimento (ultrapassando o direito dos sujeitos de experimentar o desenvolvimento de forma diferente); (iii) como a sociedade civil orientou o movimento para assegurar a implementação de disposições legais relevantes, tais como o quinto cronograma da constituição, o artigo 244, PESA 1996, FRA 2006 e os Odisha scheduled areas act 1956, para proteger os adivasis. Conclui que o estado está sendo forçado a dividir espaço com a sociedade civil como resultado do neoliberalismo.
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14

Meena, Kumari. "Indigenous Autonomy, PESA Act, and Adivasi Self-Governance in Jharkhand." INTERNATIONAL JOURNAL OF INNOVATIVE RESEARCH AND CREATIVE TECHNOLOGY 2, no. 6 (2016): 265–73. https://doi.org/10.5281/zenodo.10842003.

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This research paper talks about tribal governance in Jharkhand, India, tracing its historical evolution, contemporary challenges, and future prospects. Drawing upon existing literature, the study examines the complex interplay between traditional systems of self-rule and external administrative interventions, from pre-colonial tribal times to post-independence bureaucratic reforms. It explores how colonial and post-independence administrative changes, including the Bihar Panchayat Raj System, have eroded indigenous autonomy and marginalized traditional governance structures, setting the stage for the contemporary challenges faced by Adivasi communities. The enactment of the Panchayat Extension to Scheduled Areas (PESA) Act in 1996 represents a significant legislative effort to address the historical marginalization of tribal communities and promote self-governance in scheduled areas. However, the partial implementation of PESA in Jharkhand has posed significant challenges to the special rights and autonomy of Scheduled Area Adivasis, exacerbating the challenges faced by indigenous communities in asserting their self-governance rights. Bureaucratic apathy, lack of clarity in legal provisions, and resistance to change have impeded the effective enforcement of PESA, resulting in discrepancies between formal requirements and on-the-ground realities. The current study highlights the importance of strengthening Gram Sabha institutions, promoting transparency and accountability, and fostering civil society engagement to realize the objectives of tribal self-governance. It emphasizes the need for collaboration between government, civil society, and tribal communities to bridge the gap between policy and practice, ensuring that the rights and aspirations of Adivasi populations are respected and upheld. Ultimately, the research underscores the urgent need to revitalize indigenous self-rule in Jharkhand, empowering communities to shape their own development trajectories and preserve their cultural heritage for generations to come. By navigating the complexities of tribal governance with sensitivity and foresight, stakeholders can pave the way for a future where indigenous voices are heard, their rights are respected, and their aspirations are realized.
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Khan, Ashrafuzzaman, and Mrinmoy Samadder. "Weeping of the Forest: Unheard Voices of Garo Adivasi in Bangladesh." International Journal on Minority and Group Rights 19, no. 3 (2012): 317–26. http://dx.doi.org/10.1163/15718115-01903003.

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Recently, security studies have grasped the attention of human rights practitioners, development thinkers as well as scholars for their value in creating a congenial atmosphere where everyone can enjoy equal social and economic rights. The Adivasis (indigenous communities) in Bangladesh are ignored when it comes to addressing their distinct identity and marginalised status, which obstructs their access to rights. This paper will attempt to capture the tacit and explicit insecurities of the Garo Adivasi (indigenous community) in order to understand the prevailing situation. A qualitative method was used to understand the community both empirically and empathetically. The community has experienced evictions, physical assaults and violence at the hands of various agencies including the forest department, political parties and local influential persons. The females of this community are also the victims of various forms of injustices, such as physical assaults, rape, dowry deaths and so on.
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Sashi Bhushan and Shaleen Kumar Singh. "Advocacy for Environmental Justice and Indigenous Rights in Jacinta Kerketta’s Poetry." Creative Saplings 3, no. 7 (2024): 37–49. http://dx.doi.org/10.56062/gtrs.2024.3.7.636.

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Jacinta Kerketta was originally a Hindi poet from the Oraon community residing in the heart of Jharkhand. As an activist and courageous journalist, she chronicles the plight of the dispossessed Adivasi people. With honest portrayals of stark truths, Jacinta has earned recognition in literary circles for her unique style of depicting the hardships faced by the Adivasi community. She fiercely advocates for the existential fears and marginalization faced by Indigenous peoples experiencing oppression, deprivation, injustice, othering, and unimaginable misery due to unsustainable development, ruthless industrialization, uncontrolled urbanization, and unprecedented environmental degradation threatening their lands and livelihoods. Her poetry expresses their ongoing struggles and trauma alongside the chaos within Saranda Forest. In collections such as ‘Angor’, ‘Jadon Ki Jameen (Land of the Roots)’ and ‘Ishwar aur Bazaar’, she vigorously speaks out against the looting and destruction of the natural resources and means of sustenance relied upon by the Adivasi community. This research aims to highlight how Jacinta seeks environmental justice for Adivasi people through her verse. It also advocates for protecting their inherent rights regarding jal-jangal-jameen. Furthermore, it explores how her poetry exposes the constant exploitation of the ecologically sensitive Saranda Forest and the authorities’ indifference to addressing these important issues.
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Ambinakudige, Shrinidhi. "National Parks, coffee and NTFPs: the livelihood capabilities of Adivasis in Kodagu, India." Journal of Political Ecology 18, no. 1 (2011): 1. http://dx.doi.org/10.2458/v18i1.21702.

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Protected Areas, as a conservation strategy, often constrain livelihood outcomes of groups that are less powerful, politically marginalized, and poor. At the same time, the poor often depend on a market economy that is volatile. Working on coffee plantations and the collection of non-timber forest products (NTFPs) are the two major livelihood options available for the Adivasi indigenous community in Kodagu, India. The article identifies the institutional factors at global, regional, or local levels that influence the livelihood capabilities of Adivasis. While the creation of a National Park negatively influenced almost all aspects of the Adivasis' livelihood, labor demand on coffee farms, and NTFP collection rights outside the Park provided them with some alternative resources. But deregulation of the Indian coffee market made them more vulnerable to the market economy. The social relations between Adivasis and nearby farming communities have helped them to cope with risks to their livelihoods during crises and emergencies.Key words: Livelihoods, Coffee, NTFP, Adivasis, LAMPS, Kodagu
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Jesintha Joselin, C., and K. Premkumar. "Echoes from the Forest: The Unbreakable Spirit of Adivasi Women in Nirmala Putul’s Poetry." Shanlax International Journal of Arts, Science and Humanities 12, S3-Apr (2025): 53–56. https://doi.org/10.34293/sijash.v12is3-apr.9052.

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Tribal literature remains an underexplored vital part of Indian literary discourse, reflecting the struggles, resilience, and identity of indigenous communities. Nirmala Putul, a celebrated Santhali poet, captures these themes in What Am I To You?and Adivasi Woman, both of which dismantle the stereotypes of tribal women as submissive or passive. Instead, Putul presents them as self-reliant, laboring figures deeply connected to their land and cultural traditions. This study employs a feminist and postcolonial analytical framework to explore how Putul’s poetry critiques gender-based oppression and silencingof Adivasi voices. By closely examining the poetic devices, cultural references, and resistance narratives in her work, this paper reveals how Adivasi women assert their agency despite historical marginalization. The research aims to highlight the role of tribal poetry in reclaiming indigenous history and strengthening feminist discourse within marginalized communities. Putul’s poetry stands as a testament to the power of literature in preserving cultural identity and challenging societal hierarchies.
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MARINESCU, ANGELICA. "What’s in a dance? Dalkhai: from a religious community ritual, to a pro-scenium performance." International Review of Social Research 11, no. 1 (2021): 298–313. http://dx.doi.org/10.48154/irsr.2021.0028.

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An educational international project, initiated by a Romanian organisation, comprising folk dances from around the world, has challenged me to go deeper into understanding one of the most popular dance forms of Western Odisha, Dalkhai. Traditionally a religion-based folk dance connected to the agrarian culture of local Adivasi communities, it has been gradually developed into a cultural pattern of Odisha, Eastern India. Considering folklore as intangible cultural heritage of humanity, according to UNESCO definition, I explore the expression of this ritual-dance, in connection to the Adivasi culture, as Dalkhai is considered the goddess of fertility, initially worshipped by the tribal people/Adivasi like Mirdha, Kondha, Kuda, Gond, Binjhal, etc., but also in its recent metamorphosis into a proscenium representation. The Dalkhai dance is becoming visible and recognised at state, national and even international form of dance, while in the Adivasis communities it is noted that the ritual becomes less and less performed. Consulting the UNESCO definitions and documents on Intangible Cultural Heritage is useful for understanding how to approach a choric ritual, involving a tradition, music and dance, enhancing the importance of safeguarding cultural diversity while confronting cultural globalization. Its approach, in accordance with ‘universal cultural rights’, emancipatory politics concerning world culture and multiculturalism, opposes the disappearances and destruction of local traditions, indigenous practices. Heritage concerns the whole community, conferring an identity feeling, and supporting the transmission to the next generations, sustainable development, often involving economic stakes, becoming essential for developing the territories (Chevalier, 2000).
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Midhun Mohan, MIDHUN MOHAN. "Decoloniality, Indigenous Resistance, and Environmental Justice in Mother Forest: The Unfinished Story of C.K Janu." NUML journal of critical inquiry 22, no. II (2024): 1–16. https://doi.org/10.52015/numljci.v22iii.297.

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This study explores the connection between indigenous resistance, decoloniality and environmental justice through Mother Forest: An Unfinished Story of C.K. Janu. The fight for land rights issues by the Adivasi community started in India right after Independence. This controversial and sensitive realm, worsened initially by the British and sustained by successive governments through Forest Policies, requires critical examination. Resistance voices were always raised against such inhumane deeds of expropriation. The inseparability of land from their existence reinforced their struggle to be rooted in indigenous ontologies. Resistance battles were against the governmental bodies that stripped them of their autonomy, sovereignty, and self-determination. They were able to question bigger structures with colonial origins, highlighting the colonial nature of contemporary forest policies. Indigenous Adivasi resistance struggles, thereby, turn out to be decolonial in nature, as they contest colonial ideas that persist today. Mother Forest: An Unfinished Story of C.K. Janu, is one such tale of indigenous insurgence against unjust land expropriation. Examining the text from a decolonial perspective unveils the potential of indigenous uprisings to question bigger structures of injustice.
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Viju M.J. "Gender, Ecology and Autobiography: Unpacking of C.K. Janu’s Mother Forest." Creative Launcher 10, no. 2 (2025): 151–59. https://doi.org/10.53032/tcl.2025.10.2.17.

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The present study employs an eco-feminist perspective to analyze the relationship between environmental exploitation and gender oppression in Indigenous contexts by examining C.K. Janu’s autobiography Mother Forest: The Unfinished Story of C.K. Janu. Janu, a Kerala-based Adivasi activist and leader, offers important insights into the close relationship between tribal women’s identities and their forest ecosystems. Through her depiction of the mutually beneficial interaction between Adivasi women and the environment, Janu’s life story undermines prevailing patriarchal and capitalist narratives, as this study reveals. With a special focus on land rights concerns, traditional ecological knowledge, embodied resistance, and cultural preservation, the analysis shows how environmental deterioration and the marginalization of Indigenous women are similar. Janu’s autobiography documents the simultaneous colonization of women’s bodies and forest areas, becoming a potent counter-narrative that promotes gender equality and environmental justice. This study adds to the growing body of research on Indigenous eco-feminism by elevating underrepresented perspectives and emphasizing the value of forest sovereignty for Indian tribal people’s cultural survival and female empowerment.
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Dr., Santosh Kumar Nayak. "Changing Wind Versus the Primeval Voices A Reconceptualization of Indian Adivasis in Contemporary Context." International Journal of Trend in Scientific Research and Development 3, no. 3 (2019): 1268–71. https://doi.org/10.31142/ijtsrd23300.

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This paper tries to unveil the different tribes of Odisha and their cultural significance. Synchronously attempts have been taken to unfurl the impacts of globalization, homogenization and so called politics on the indigenous culture, society, people and values. Especially, the impact of all these things on the tribal women and solutions of those problems are also given. The special qualities and specialties of the Adivasi people have been discussed here. Meticulously light has been thrown to the different tribes of Odisha. Dr. Santosh Kumar Nayak "Changing Wind Versus the Primeval Voices (A Reconceptualization of Indian Adivasis in Contemporary Context)" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-3 | Issue-3 , April 2019, URL: https://www.ijtsrd.com/papers/ijtsrd23300.pdf
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23

Tukdeo, Shivali. "Beyond deaths in school: education, knowledge production, and the Adivasi experience." Qualitative Research Journal 18, no. 2 (2018): 180–89. http://dx.doi.org/10.1108/qrj-d-17-00054.

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Purpose Submergence, dislocation, rehabilitation and reform are the terms that crowd out most discussions on Adivasi/indigenous communities. They also fit in aptly with the Adivasi experiences of education and their relationship with knowledge construction, for them but not necessarily with them. Over the course of the last century, the Adivasi story has been composed and reoriented by a confluence of hegemonic regimes, institutions and epistemic traditions. The paper aims to discuss these issues. Design/methodology/approach Tracing the shifts over last few decades and paying attention to the larger politics of indigeneity, schooling and knowledge production, this paper advances a critical reading of the relationship between the marginalised and formal systems of schooling. Findings Employing Gayatri Chakravorty Spivak’s (1989) “Can the Subaltern Speak?”, the paper identifies the discourses that have contributed to the construction of Adivasi communities and their relationship with the Indian state. Originality/value As schooling continues to occupy a significant place among the communities in India and it gets associated with a number of contradictory logics, the present paper highlights the historicity of the project by which marginalised communities have been defined and their schooling needs have been framed and justified.
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Singhal, Samarth. "From Painting to Picturebook: Bhajju Shyam’s Insider Indigenous Art." IAFOR Journal of Arts & Humanities 11, no. 2 (2024): 93–105. https://doi.org/10.22492/ijah.11.2.07.

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An outsider’s perspective has historically dominated representation of Indian Indigenous communities. Adivasi individuals have borne the brunt of primitivism encouraged by anthropologists, artists, writers, and administrators. An insider’s perspective is missing. Bhajju Shyam, a traditional Pardhan singer-storyteller, from the larger Gond tribe, negotiates with primitivism via “Gond painting” in the contemporary Anglophone picturebook. An insider, bearer of a ritual bardic cultural function, narrates the story of his work and his community using the medium at hand. This is a powerful reversal that potentially battles the harm visited upon Indigenous Indian communities for centuries. My research uses literary and visual analysis of the picturebooks, as well ethnographic interviews with the Adivasi artists, to explore artistic agency exercised in the illustration of picturebooks. In this essay, I focus my analysis on the 2014 Creation, a collection of origin stories found in the Pardhan Gond repertoire. I argue that a close reading of Creation reveals Bhajju Shyam’s strategic intent in composing a self-aware insider’s history of the artform, and by extension, reveals a history of a marginalized group that has been portrayed as a community of noble savages.
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Namrata, Arora, and Kalra Drishti. "Bridging the Gap: The Indian Constitution and the Unfinished Promise of Adivasi Rights." International Journal of Social Science and Human Research 08, no. 03 (2025): 1599–606. https://doi.org/10.5281/zenodo.15069333.

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The Indian Constitution provides an extensive legal framework to protect and empower Adivasi (Scheduled Tribes) communities through fundamental rights, affirmative action, and special provisions like the Fifth and Sixth Schedules. Despite these safeguards, a persistent gap exists between constitutional guarantees and their practical implementation. This paper critically examines the effectiveness of constitutional provisions, judicial interpretations, and policy measures in safeguarding Adivasi rights. By analyzing landmark Supreme Court rulings, legislative frameworks, and socio-economic challenges, the study highlights systemic barriers—such as land alienation, cultural erosion, and administrative inefficiencies—that continue to hinder the realization of these rights. A comparative analysis with global indigenous rights frameworks underscores the need for adaptive policy measures, robust enforcement mechanisms, and genuine community participation. The findings suggest that bridging this gap requires legal reforms, decentralized governance, and a holistic approach integrating legal, economic, and cultural dimensions to ensure meaningful justice and empowerment for Adivasi communities.
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Justin, Jyothi, and Nirmala Menon. "Indian Intersectional Ecofeminism and Sustainability: A Study on Mayilamma: The Life of a Tribal Eco-Warrior and Jharkhand’s Save the Forest Movement." Journal of Ecohumanism 1, no. 2 (2022): 123–37. http://dx.doi.org/10.33182/joe.v1i2.2417.

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Ecofeminism in India, if approached and analysed non-intersectionally, will negate the struggles of the indigenous ecofeminists and their encounters. Therefore, it is important to look deeply into the indigenous ecofeminist initiatives in the country, especially by the Dalit and the Adivasi women. The paper attempts to engage with intersectional ecofeminism in India by focusing on the textual and the pragmatic aspects of the movement through specific case studies. “Mayilamma: The Life of a Tribal Eco-Warrior” and “Save the Forest the Movement” in Jharkhand are closely read and analysed to understand the similarities and differences in the relationship between tribal women and their environment. This paper therefore tries to see the impact of ecofeminist activities of Adivasi or tribal women on battling environmental crisis and the reception of the same in policy making for sustainable development. The main aim of the paper is to understand the effect of intersectional ecofeminism in India on sustainable development. The paper also acknowledges the criticisms against intersectional ecofeminism and highlights the presence of alternate movements. This analysis further leads to the proposal of intersectional ecofeminism as a suitable model for sustainability in future.
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Arathy, J., and M. Ashitha Varghese. "A Critical Study of Indigeneity, Gender Inequity, and the Lingering Echoes of Psychological Trauma in The Mysterious Ailment of Rupi Baskey." Shanlax International Journal of Arts, Science and Humanities 12, S1-Apr (2025): 14–17. https://doi.org/10.34293/sijash.v12is1-apr.8926.

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The article explores Hansda Sowvendra Shekhar’s novel “The Mysterious Ailment of Rupi Baskey” as a reflection on indigeneity, gender disparity, and psychological trauma faced by santhal tribal women in India. The novel reflects the cumulative impact of systemic marginalization .The novel also highlights the lack of understanding and support for mental health within the community. The novel’s protagonist Rupi Representativeness the multifaceted challenges faced by Adivasi women who often fail to notice in dominant discourses due to their unique form of marginalization. These women are positioned at the margins of both gender and ethnicity. Their struggles are informed by a history of colonial exploitation, continued systemic neglect, and the imposition of mainstream cultural values that disregard Indigenous traditions and knowledge systems. The novel examines the connection between Adidas women and their cultural roots highlighting various tensions. The article examines the systemic injustices that sustain the suffering of Indigenous communities. It emphasizes how crucial storytelling is to elevating under-represented voices and comprehending their perspectives. The Mysterious Ailment of Rupi Baskey draws attention to the hardships faced by Adivasi women and suggests social change in order to attain justice and equity.
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Madavi, Dr Manoj Shankarrao. "Literary Representation of Natives in Indian Regional Literature-A Vast Panorama of Indigenous Culture, Imperialism and Resistance." International Journal of English Language, Education and Literature Studies (IJEEL) 2, no. 5 (2023): 01–04. http://dx.doi.org/10.22161/ijeel.2.5.1.

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Indian English fiction writing shows the development of Indian literature which takes a dive deep into the colonial past of India along with the detail observation of the history of deviation of social strata and its psychological effects on common masses of India. Social realism was checked through the early independence period of English writing. In Indian English fiction writing, partition trauma was glorified, celebrated as the main theme and Gandhian age is also described by most of the prominent novelist like Raja Rao, Chaman Nahal, and Khushwant Singh. The women novelists took the initiative after the independent period and Kamala Markandeya, Ruth P. Jabhawala, Shashi Deshpande, Geeta Hariharan, Anita Nair and Namita Gokhale have shown the rebellious feminism though their postcolonial sensibilities. If we want to write historical, social and cultural literature of India, we do not have escapism from the history of adivasi victimization and several adivasi harassments of centuries in India.
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Gupta, N., and MM Haque. "Assessing livelihood impacts of cage based fish fingerlings production on Adivasi households in north-east and north-west Bangladesh." Journal of the Bangladesh Agricultural University 9, no. 2 (2012): 319–26. http://dx.doi.org/10.3329/jbau.v9i2.11047.

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In Bangladesh, Adivasi, the indigenous people are of the poorest sections of the society due to their vulnerable livelihoods with lack of resources. Cage based fish fingerling production (CBFFP) was promoted with Adivasi households in the north-east and north-west regions of Bangladesh. A structured questionnaire based survey was conducted with a sample size of 150 CBFFP adopting households to assess the livelihood impacts of CBFFP on the Adivasi households. Geographically, the study represents Sherpur and Netrakona districts from north-east and Dinajpur, Rangpur, and Joypurhat districts from north-west regions of Bangladesh. In terms of socio-economic characteristics, the average household size of Adivasi households was 4.21± 1.28 with day labour (40%) based primary occupation. Majority (64%) of households heads were found illiterate and the remaining with low level education attainment. Most of the Adivasi households depended on a single person’s (household head) income. The average size of ponds in which the cages were set was about 1.2±1.4 hectare with the depth of 1.5-3 m. The cage provided with Adivasi farmer was of 1 m3 in size and made of locally available materials, mainly bamboo made frame, net and plastic bottles as floats. The average cost of a cage construction was about BDT 400±85.2 (USD 5.71±1.2). The fry of tilapia (Oreochromis niloticus), silver carp (Hypophthalmichthys molitrix), rui (Labeo rohita), mrigal (Cirrhinus cirrhosus), bighead carp (Aristichthys nobilis), common carp (Cyprinus carpio), Thai sarpunti (Barbonymus gonionotus) were stocked in the cages for fingerling production. The average stocking density was about 875±507 fry/cage (about 3.4cm in length). In average, fingerling production cost was about BDT 268±129.2/cage (USD 3.83±1.8/cage) and selling value was about BDT 431±509.1/cage (USD 6.16±7.2/cage). The major impacts of CBFFP include increased household level income (1.7%), use of this income to buy livestock for rearing further. Moreover, CBFFP impacted positively on other aspects of livelihoods such as purchasing food in lean period, saving money and paying credit. The large size fingerlings produced in the cages were used as food fish for household level consumption. The main constrains of Adivasi households to adopt CBFFP were poaching of fish from cages and variable access to ponds for cage installation. DOI: http://dx.doi.org/10.3329/jbau.v9i2.11047 J. Bangladesh Agril. Univ. 9(2): 319–326, 2011
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Swagata, Chakraborty. "Displacement and Subalternity: A Study of Ambivalent Identity of Indigenous through Hansda Sowvendra Shekhar's Select Writings." Criterion: An International Journal in English 16, no. 1 (2025): 360–72. https://doi.org/10.5281/zenodo.14974211.

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The present research paper contemplates the age-old system of displacement of the indigenous people from their self-complacent status and how they become subaltern by the socio-political and economic domination of the ‘dikus’ (non-Adivasi or elite class). These marginalized people inevitably confront an identity crisis as they can never seamlessly cope-up with their transition from autochthony to subalternity. In this paper, the displacement of India’s Santhal community for the commercial purpose of capitalist power structure is critically analyzed with the help of Hansda Sowvendra Shekhar’s depiction of tribal life and their utter exploitation engineered by neo-colonialism and capitalism. However, the most significant domain captured by this study is the Adivasi’s confrontation of an ambivalent identity as they, after being uprooted from their native land and culture, enter into an in-between status of being marginalized and protesting against subjugation. This study argues that the perturbed condition of the natives cannot be bluntly defined as silent victims, rather it embodies what Bhabha called the ‘Third Space’, a discursive term meaning “a hybrid space which essentially subverting the power dynamics of colonial domination”.
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Rai, Janak. "Malaria, Tarai Adivasi and the Landlord State in the 19th century Nepal: A Historical-Ethnographic Analysis." Dhaulagiri Journal of Sociology and Anthropology 7 (May 17, 2014): 87–112. http://dx.doi.org/10.3126/dsaj.v7i0.10438.

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This paper examines the interplay between malaria, the Tarai Adivasi and the extractive landlord state in the 19th century Nepal by focusing on Dhimal, one indigenous community from the easternmost lowlands. Throughout the 19th century, the Nepali state and its rulers treated the Tarai as a state geography of extraction for land, labor, revenue and political control. The malarial environment of the Tarai, which led to the shortage people (labor force), posed a major challenge to the 19th century extractive landlord state and the landowning elites to materialize the colonizing project in the Tarai. The shortage of labor added pressure on the malaria resistant Tarai Adivasi to reclaim and cultivate land for the state. The paper highlights the need for ethnographically informed social history of malaria in studying the changing relations between the state and the ?div?si communities in the Tarai DOI: http://dx.doi.org/10.3126/dsaj.v7i0.10438 Dhaulagiri Journal of Sociology and Anthropology Vol. 7, 2013; 87-112
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Mahzabeen, Bushra. "State Oppression and Adivasi Resistance in Mahasweta Devi’s Chotti Munda and His Arrow." Crossings: A Journal of English Studies 12 (September 1, 2021): 81–92. http://dx.doi.org/10.59817/cjes.v12i.27.

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The independence movement in India against the British colonizers was driven by the hopes of freedom of speech, freedom of life, and rights over the land. However, it can be argued that the fruits of independence, which India secured in 1947 after years of struggle, have not reached every corner of its multilayered society especially to the indigenous people. Mahasweta Devi in her Bangla novel Chotti Munda Ebong Tar Tir (1980), translated into English by Gayatri Chakravorty Spivak as Chotti Munda and His Arrow (2003), exposes the hypocrisy of the West Bengal government that allows a systematic alienation of the subaltern tribes and the consequential threat of annihilation to their existence. This paper analyzes how the indigenous Munda community in the novel was forced to remain outside the narrative of national development and repeatedly experienced violence at the hands of the corrupt people in power. The aim of this paper is to discuss the hypocritical grand narrative of a national independence and how a national culture prompts marginalization and exclusion of the minority citizens in policy making in Mahasweta Devi’s novel. The paper also explores various forms of struggle and resistance on the part of the adivasi to achieve their freedom in the already independent India and the way Devi’s protagonist resists the repressive core by using the powerful cultural identity of the adivasi inhabiting the social periphery.
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Ram, Bali, Abhishek Singh, and Awdhesh Yadav. "The persistent caste divide in India’s infant mortality: A study of Dalits (ex-untouchables), Adivasis (indigenous peoples), Other Backward Classes, and forward castes." Canadian Studies in Population 43, no. 3-4 (2017): 249. http://dx.doi.org/10.25336/p62c8f.

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Using data from two national surveys, this paper examines caste differences in infant mortality in India. We find that children from the three lower caste groups—Dalits (ex-untouchables), Adivasis (indigenous peoples), and Other Backward Classes—are significantly more likely than forward-caste children to die young. While this observation largely mirrors caste differences in socioeconomic conditions, low socioeconomic status is found to be only a partial explanation for higher infant mortality among lower castes. Higher mortality risks among backward-class children are almost entirely attributable to background characteristics. However, Dalit children are most vulnerable in the neonatal period even when all background characteristics are taken into account, whereas Adivasi children remain highly vulnerable in the post-neonatal period.Au moyen des données provenant des deux enquêtes nationales, cet article examine les différences dans la mortalité infantile par caste en Inde. Nous constatons que, par rapport aux enfants des castes élevées, ceux des trois castes inférieures, notamment les dalits (les ex-intouchables), les adivasis (peuples indigènes) et autres classes défavorisées (plusieurs castes désignées comme appartenant à un groupe défavorisé) courent un risque beaucoup plus grand de mourir jeunes. Bien que cette observation reflète largement les différences entre les castes sur le plan socioéconomique, le faible niveau socioéconomique n’explique qu’en partie le taux de mortalité plus élevé chez les castes inférieures. Les risques de mortalité des enfants des castes inférieures étaient presque entièrement attribuables aux caractéristiques des antécédents de la mère. Cependant, les enfants dalits demeurent les plus vulnérables pendant la période néonatale, bien que le risque de mortalité demeure le même que celui des enfants des castes supérieures pour la période post-néonatale. L’inverse est vrai pour les enfants adivasis : les caractéristiques des antécédents expliquent leur plus grande vulnérabilité pendant la période néonatale, mais pas pendant la période post-néonatale.
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Hembrom, Ruby. "Cohabiting a textualized world: Elbow room and Adivasi resurgence." Modern Asian Studies 56, no. 5 (2022): 1464–88. http://dx.doi.org/10.1017/s0026749x22000117.

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AbstractStories matter—writing them down matters. For indigenous (Adivasi) peoples from oral traditions, literature has become a way to maintain culture and keep it alive. This article too is a story—an investigative one—questioning and vocalizing the challenges we encounter in trying to articulate our realities and histories in a form that is new to us, one that we've been denied as a practice and one we are not believed we are entitled to use. Mainstream cultures have side-lined, overshadowed, and subjugated our knowledge systems, placing us in structures we have to traverse, and within which we have to exist, which is possible only by internalizing and mirroring others' or mainstream ways and languages to gain legitimacy as peoples or, worse, being branded and judged by their versions of narratives of us. This article plots the course of Adivasi histories and narratives enduring, outlasting, or being demolished by dislocation and dispossession, by dominant languages and cultures, and how both writing and orality are practices of both resistance and resurgence.
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KUMAR, DHIRAJ. "State in Development: De-codify the Cultural Politics of Will to Develop the Adivasi of Jharkhand." International Review of Social Research 9, no. 2 (2020): 147–64. http://dx.doi.org/10.48154/irsr.2019.0015.

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Thinking of State in development illustrates that social life of an individual, community, society or territory becomes the subject of multiple interventions. The theology of development assumes that intervention is needed to reform the social life of an individual, community or society. State intervention in the name of development has a social and ecological cost for the indigenous community. State in Development is a series of events and actions as well as a particular discourse and ideological construct that demands examination to understand how state constructs the aesthetic deception which strengthened the State capacity to govern the unruly region of Indigenous population. It functions as a hegemonic order to order, control and represent the regions or populations where indigenous community are predominating in nature. This paper is about the issues and questions regarding the development intervention mediated and facilitated by State and the changes it has brought to local ecology of Jharkhand. By using the literature of political ecology this paper shows that development facilitated ecological degradation at local level while also induced State building and State formation among the local community.
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KUMAR, DHIRAJ. "State in Development: De-codify the Cultural Politics of Will to Develop the Adivasi of Jharkhand." International Review of Social Research 9, no. 2 (2020): 147–64. http://dx.doi.org/10.48154/irsr.2019.0015.

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Thinking of State in development illustrates that social life of an individual, community, society or territory becomes the subject of multiple interventions. The theology of development assumes that intervention is needed to reform the social life of an individual, community or society. State intervention in the name of development has a social and ecological cost for the indigenous community. State in Development is a series of events and actions as well as a particular discourse and ideological construct that demands examination to understand how state constructs the aesthetic deception which strengthened the State capacity to govern the unruly region of Indigenous population. It functions as a hegemonic order to order, control and represent the regions or populations where indigenous community are predominating in nature. This paper is about the issues and questions regarding the development intervention mediated and facilitated by State and the changes it has brought to local ecology of Jharkhand. By using the literature of political ecology this paper shows that development facilitated ecological degradation at local level while also induced State building and State formation among the local community.
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Carrin, Marine. "Santal indigenous knowledge, cultural heritage, and the politics of representation." Modern Asian Studies 56, no. 5 (2022): 1438–63. http://dx.doi.org/10.1017/s0026749x2100024x.

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AbstractUsing different archives, I show how indigeneity was constructed by the Santal themselves during the second half of the nineteenth century, through various figures such as rebels and prophets. This has produced a Santal indigenous knowledge at the interface of orality and writing, revolving around two dimensions—an emergent historical consciousness and a feeling of shared identity, which still informs Adivasi resistance today, enabling them to voice assertion over natural resources. The sacralization of the landscape through pilgrimages and ritual commemorations entails the liberation of formerly encompassed identities, allowing the subaltern communities a certain visibility in the public sphere. Providing a new imagining against dispossession and memory loss, indigenous knowledge, which combines multi-scripturality and ritual innovations, becomes a resource for politics of representation as well as of a common Santal identity.
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Urban Aragon, Jose A., Esha Bandyopadhyay, Amali S. Fernando, et al. "Population histories of the Indigenous Adivasi and Sinhalese from Sri Lanka using whole genomes." Current Biology 35, no. 11 (2025): 2554–66. https://doi.org/10.1016/j.cub.2025.04.039.

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39

Apoorva A. "Indigenous Communities: Human Rights and Right to Development Exploring the Indian Context." Electronic Journal of Social and Strategic Studies 03, no. 03 (2023): 289–313. http://dx.doi.org/10.47362/ejsss.2023.3302.

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Adivasi homelands are shaped by the social dynamics of resistance and oppression. Longstanding issues like poverty, marginalization and discrimination remain entrenched in their lives. The urgent need for development has to ensure that the differentiated and diverse views of the communities are considered and that no rights are hindered in the process. The communities must be adequately equipped and empowered to seek their own developmental needs. The study aimed to understand indigenous communities, their power to exercise rights and their aspirations for development. The paper shed light on the gap that still exists after 75 years of independence between the developmental aspirations of the indigenous communities and the consistent violation of their rights. There were certain dilemmas that one faces in understanding the developmental discourse of the states, rights fulfilled and unfulfilled and how indigenous communities resist and survive. While evaluating the social and economic rights of the Indian tribal communities, the paper attempted to outline the problems, and possible sustainable future options, relying on primary and secondary sources for its analysis.
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Ghosal, Aritra, and Anindita Ghosal. "Queering Tropical Nature: Decolonising Hetero-Ecologies through Indigenous Epistemes in My Father’s Garden and Man Tiger." eTropic: electronic journal of studies in the Tropics 23, no. 1 (2024): 117–36. http://dx.doi.org/10.25120/etropic.23.1.2024.4045.

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Queer ecologies, an emerging debate in studies of the humanities, is an intersectional appeal for inclusivity of gender, sexuality, and ecology to dismantle hetero-ecological perceptions and embrace strangeness within nature. Relocating decoloniality through the framework of queer ecology, this paper confronts hetero-ecologies through the Indigenous epistemologies of two novels, one set in India and the other in Indonesia. The Adivasi Sarnaistic knowledge and practices, as showcased in the Indian novel My Father’s Garden (2018) by Hansda Sowvendra Shekhar, firmly hint at queer nature as perceived by the Indigenous communities who live in the Indian state of Jharkhand. In turn, the Indonesian novel Man Tiger (2004) by Eka Kurniawan, dismantles the hierarchical, heteronormative, and androcentric views regarding nature and gender by moving beyond the bio/ontological boundaries of the human and embracing a biophilic desire between human and tiger. The paper analyses these queer intersections within tropical naturecultures that shapeshift the entire human-nonhuman matrix.
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Abhilash, T. "Claiming Land and (Re) Claiming Identity: Adivasi Gothra Maha Sabha and Indigenous Modernity in Kerala." Artha Vijnana: Journal of The Gokhale Institute of Politics and Economics 55, no. 2 (2013): 210. http://dx.doi.org/10.21648/arthavij/2013/v55/i2/111220.

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42

Langford, Malcolm, and Peris Jones. "Between Demos and Ethnos: The Nepal Constitution and Indigenous Rights." International Journal on Minority and Group Rights 18, no. 3 (2011): 369–86. http://dx.doi.org/10.1163/157181111x583332.

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AbstractThis article examines the contested reception of the Convention concerning Indigenous and Tribal Peoples in Independent Countries (“ILO Convention 169”) in Nepal, particularly in the context of current constitutional reform and post-conflict economic development. Compelling evidence suggests that exclusionary political institutions, laws and structures have been the major cause of exclusion in contemporary Nepal. While Nepal is home to a range of different ethnic, language, religious and caste-based groups, the Adivasi Janajati (around 37 per cent of the population) consider themselves indigenous peoples. With such a sizeable minority, Nepal was the first and so far only Asian country to ratify the ILO Indigenous and Tribal Peoples Convention 169, which has considerable significance in a context of state restructuring and the accommodation of indigenous rights. The form of recognition of indigenous rights in the constitutional drafting process has created much heat, particularly over questions of autonomy and federalism, control over natural resources and land and quotas for political representation, but with less light concerning political consensus. The ILO Convention 169 has figured prominently in this process with various interpretations by different actors. Reconciling international meanings of this treaty with national interpretations used for political purposes in Nepal foregrounds a paradox existing between liberalism (in the form of rights and freedoms) and equality (democracy). Through a range of disciplinary methods, this article analyses the background to indigenous demands, the political and legal contestation over the interpretation of ILO 169 and the specific case of natural resources.
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Suklal, Saren. "Subverting Silences: Literary Representations of Gender in Rejina Marandi's Becoming Me (2014) and Hansda Sovendra Shekhar's The Adivasi Will Not Dance (2015)." Literary Enigma 1, no. 3 (2025): 136–44. https://doi.org/10.5281/zenodo.15319800.

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Abstract   This paper explores the gender representation of the Santal community in Triabl literature in English. The paper focuses on how indigenous narratives portray the roles, identities, and struggles of Santal men and women. Tribal literature is rooted in oral traditions and lived experiences, offers a unique lens through which the socio-cultural dynamics of the Santals are articulated. The study examines contemporary literary texts of two Santal writers including Rejina Marandi’s Becoming Me (2014) and Hansda Sowvendra Shekhar’s The Adivasi Will Not Dance (2015). It highlights the dual marginalization of Santal women both as Tribal and as women, while also acknowledging instances of agency, resistance, and empowerment within their communities. Through an intersectional analysis, the paper reveals how gendered experiences in Santal society are deeply intertwined with issues of land, labor, identity, and resistance against dominant hegemonies. Ultimately, the paper argues for a more nuanced understanding of gender in Tribal literature in English, one that moves beyond stereotypes and recognizes the complexity of indigenous life and expression in the contemporary global context.By employing intersectional and postcolonial feminist frameworks, this study analyzes the ways in which gender identity, sexuality, and resistance are constructed and articulated within the socio-cultural landscapes of indigenous communities in India. Through close readings, the paper investigates how the authors challenge hegemonic narratives, confront systemic marginalization, and redefine gender roles in tribal contexts. Keywords: Santal women, Indigenous narratives, marginalised literature, gendered resistance, women agency 
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Rai, Prakash. "Deconstructing Nepali National Symbols: Contestation and Reconciliation in Indigenous Poetry." Curriculum Development Journal 32, no. 46 (2024): 155–70. https://doi.org/10.3126/cdj.v32i46.77019.

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Indigenous poetry articulates Indigenous communities’ voices deeply rooted in oral culture, mythic narratives, and traditions, reviewing the dominant national identity and culture. In this backdrop, the paper analyzes Shrawan Mukarung’s “An Autography of 98” Bhupal Rai’s “The Caste System of Water”, Bhogen Ekle’s “A Request”, and Sushma Ranahma’s “Adivasi”(Aborigine) poems to examine how they redefine Nepali national identity and symbols for an inclusive nationalism. In doing so, the study has employed the qualitative method, specifically a textual analysis based on the theories of Nationalism by Benedict Anderson, and David Stevens for theoretical tools and Cultural psychology by Kitayama, Cohen, and Shweder as the conceptual framework. The research unveils that national identity and nationalism framed by the dominant Hindu ideology marginalized the ethnic indigenous culture and tradition and the poetry voices for an inclusive approach to national identity and symbols. The study further concludes that Indigenous poetry not only challenges the mainstream national identity, symbols, and nationalism but also seeks to reconcile people-centric nationalism. Inclusive nationalism unites people and cultures from diverse socio-cultural and economic backgrounds to form an equitable and just society. The research has significant implications—bringing awareness to reframe the new national symbols and identities, aiding researchers and academicians for further study in the discipline and paving the way for policymakers and planners to see the potential of diversity from new perspectives.
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Yulidiningrum, Bella, and Pra Adi Soelistijono. "The Resistance of Adivasi Adhikar Samiti (AAS) Againts Forest Development Corporation (FDC) in Chhattisgarh India." Journal of Feminism and Gender Studies 3, no. 1 (2023): 1. http://dx.doi.org/10.19184/jfgs.v3i1.29728.

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Chhattisgarh is a state in India which separated from the state of Madhya Pradesh in 2000. One part of Chhattisgarh is Koriya District which is located in the northwest corner. The district is one of the most densely forested areas in Chhattisgarh. The prevalence of deforestation and forest conversion is a fundamental problem in India which has caused resistance from various groups in society, especially the Koriya community, who live based on the forest. One of the organizations against illegal logging is Adivasi Adhikar Samiti (AAS), an Indigenous Peoples Rights Organization that focuses on health. Using the concept of eco-feminism, this study will analyze the reasons why AAS plays a role in dealing with the problems of forest conversion and illegal logging in Chhattisgarh.
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46

Ramnath, Madhu. "Tropical deciduous forests and the adivasi. Indigenous traditions as response to leaf fall in Bastar, India." Natural Resources Forum 27, no. 4 (2003): 304–9. http://dx.doi.org/10.1111/j.0165-0203.2003.00065.x.

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47

Torri, Davide. "Caring for Ancestral Heritage away from Home: The Hyolmo Adivasi (indigenous people) of Helambu in Kathmandu." Material Religion 13, no. 3 (2017): 385–86. http://dx.doi.org/10.1080/17432200.2017.1335087.

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48

Akhtar, Zia. "Naxalite Rebellion: Disenfranchisement, Ideology and Recognition of a Non International Armed Conflict." Journal of International Humanitarian Legal Studies 8, no. 1-2 (2017): 1–28. http://dx.doi.org/10.1163/18781527-00801001.

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The military conflict within India’s borders whose origins are in the marginalisation of tribal peoples involves the government forces and the Naxalite rebels. This conflict has become more intense in the last decade with land being acquired to enable corporations to mine resources and the lack of redress for the Adivasi, who are the indigenous people who inhabit these territories. The alienation of the rural communities and tribes from the north eastern states, which are located on the ‘red corridor’ is because the government has failed to implement protection for Scheduled Tribes who carry a protected status in the Indian constitution. The Naxalite movement has launched a violent struggle which has led to an emergency declared under Article 355, and there has been an incremental increase in the rate of fatalities. The failure of public interest litigation and the enforcement of the Armed Forces Special Power Act (afsa) means that the domestic remedies for empowerment are not successful. The breach of human rights has to be assessed against the insurgency of the Naxalite guerillas and the Geneva Conventions that are applicable under the Non International Armed Conflict (niac). This paper will assess the rural origins of the conflict, environmental damage and the litigation by the Adivasi communities before addressing the rules under which the protections are available in the international humanitarian law. This will argue for the strict implementation of the Geneva Conventions and for niac to be liable for intervention as an International Armed Conflict (iac).
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Jahanvi, Bensla, and Gurpyari Bhatnagar Dr. "Valli: A Thematic Analysis." Context 12, no. 3 (2025): 98–105. https://doi.org/10.5281/zenodo.15553418.

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This study presents a thematic analysis of Valli by Sheela Tomy, focusing on environmental degradation, gendered oppression, cultural marginalization, and displacement in the indigenous region of Wayanad, Kerala, which is home to the state's largest Adivasi population. The paper documents the gradual destruction of a once-thriving ecosystem over time, resulting in the erosion of cultural and spiritual connections to the land. The analysis highlights significant loss themes, environmental exploitation, resistance, displacement, and the shared struggles of women. The narrative also explores the interconnectedness of women with nature, drawing on the principles of ecofeminist Vandana Shiva. By tracing these themes, this paper aims to use literature to reclaim suppressed histories and advocate for environmental and social justice. &nbsp; <strong>Keywords:</strong><strong> </strong>Ecocriticism; Ecofeminism; Maldevelopment; Principle of Prakriti
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Debbarma, Amaresh. "Debating Tipra Identity and its Manifestation." GLS KALP: Journal of Multidisciplinary Studies 4, no. 3 (2024): 15–23. http://dx.doi.org/10.69974/glskalp.04.03.74.

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When we talk of identity, we begin to interrogating ourselves, who we are, who I am? We generally delve into state’s history and its people. But what do we mean by identity? In what way and on what basis this identity is constructed or formed whether its language, religion history, physical attributes, custom, mores, or norms? The Kokborok speaking indigenous people of Tripura are recognised with such name as ‘pahari’, ‘upajati ‘, ‘janjati ‘, ‘adivasi’ by the mainstream people. Due to different version of nomenclature as identified by the dominant community, the indigenous people of Tripura face identity problem. State’s history narratives play a central role in constructing and sustaining their uniqueness in the world. Even script/language and practices has a basic role in supporting this identity acquired by the predecessor. But when such history, chronicles, script, language, culture, toponymy becomes distorted, then there might occur multiple problem of identification for building a national identity. This paper introduces the concept of ‘Tipra’ as a collective identity of the indigenous people in the state for self-determination and recognition. This article examines how state’s history, chronicles, script and language as source is important in constructing the identity of the ‘Tipra’. It further explains how documentary as a method of enquiry is used to analyze and interpret the evidences.
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