Your article shows nothing else than your narrow mentality,who is judging on Swami Vivekananda as casteist.
Vivekananda is the man who was against casteism in his whole life challenging the caste system.
He was first man who took people of every caste to chant Gayathri Mantra.
In Vivekananda’s point of view,definition of bramhan is not related to any caste or community but to the knowledge of absolute brahman.

//////// And though an overwhelming number are not practising Christians, the focal point can only be provided by an organised institution like the church with its own pecking order. Thus, whether it’s the Archdeaconry or the Rashtriya Isai Mahasangh (RIM), the church leaders frequently meet the decision-makers and put forward their stand.
https://thewire.in/167252/jharkhand-gandhi-advertisement-christians/

The principle is sound. All religions have a truth of their own and each one of them is inadequate. Gandhi is very clear that his personal conviction cannot be made the law of the land. There are people who believe in sharing their lives by words and they have equal rights. They cannot be denied their right to propagate what they think is right unless it hurts others.
This glorious land of ours is nothing if it does not stand for the lofty religious and spiritual concepts and ideals. India would not be occupying any place of honour on this globe if she had not reached that spiritual height which she did in her glorious past,” he argued
Gandhi as an individual is entitled to his view of the Adivasis and Dalits and would have to answer his critics and defend himself, but the state cannot hold, leave alone publicly display, such a paternalistic and patronising approach towards two sections of society who are otherwise deemed intelligent enough to elect their government. By endorsing Gandhi’s view in this matter, the BJP government of Jharkhand is demonstrating that it believes it is the guardian of the eternally ‘juvenile’ tribals and Dalits.
Gandhi, had he been alive would also not have so insisted. He was a devotee of the cow but was very firm that the state cannot have a law against cow-slaughter. He never wanted the state to be constrained by his convictions. Behind this was his sincere belief that he himself was incomplete and did not know everything. He always kept himself open to being persuaded by others. He kept saying that he was a man of compromises.
They feared that the amendments, which would allow big corporates and private companies to buy Adivasi-owned land, would unleash indiscriminate land acquisition as has happened in other states, where big business houses – in their pursuit of mining and other manufacturing businesses in mineral-rich states like Chhattisgarh – have cared little for participatory development.
“Targeting this population through such draconian laws would also mean neutralising a significant political opposition in the state. Christian missionaries have played an important role in mobilising the adivasis in their struggle to attain democratic rights. In the recent past, they have been in leadership roles in statehood struggle, anti-land acquisition movements etc. And more recently, they played a huge role in the agitations against CNT/SPT Act amendments,” said Prabhakar.
He called for ‘abua dishom, abua raij’ (Our rule in our land). It was this statement that had further inspired Oxford educated Jaipal Singh who sowed the seed of a separate statehood for the tribal people.
“The Bill is an attempt to scuttle the process of scientific thought that has crept in the tribal society due to education. The BJP wants to take the tribal society in Jharkhand backwards. The BJP is not going to gain anything out of it, instead the exercise will have a negative political impact on it,” says Praful Linda, a tribal leader with the CPI(M). “The Bill is an act of cheating against the Sarnas, who want the Sarna code for a separate identity and nothing else”.
http://www.dailyo.in/lifestyle/durga-puja-hinduism-lord-shiva-adivasi-mahishasur-bengali-ahalya-karl-marx/story/1/6904.html
The demon Mahishasur is dark-skinned, has a naked upper body and is attributed all “dark” (tamasik) characteristics. More than signifying the victory of good over evil, this very powerfully symbolises the subjugation of the dark-skinned indigenous inhabitants of the region, the adivasis, by the fairer Aryans.
The goddess impales Mahishasur with he
er, metaphorically speaking. It is almost taken for granted that they would submit to this physical, cultural and psychological disruption in their lives without much ado. They are expected to surrender to the onslaught of the dominant culture without much of a fight.

So their lands are taken away from them, they are displaced from their forest abodes and their cultures undergo forced transformation. A recent study showed that in the last 50 years or so over 200 indigenous languages have become extinct in India.
Coming back to the symbolism inherent in the Durga Puja, the fact that the goddess kills the demon is what meets the eye. But what does not readily is perhaps that Devi Durga not only slays the physical form of Mahisasur, but perhaps also the vices that the demon possesses. It is almost a purification ritual that an adivasi has to go through to be assimilated into the mainstream.
Moreover, the good versus evil narrative that is at the heart of Durga Puja is also problematic. Mahishasur may have had his reasons to wage war against the gods.
Who is to say that those reasons had lesser weight than those of Durga? Didn’t the gods cheat to deprive the demons a share of amrita (nectar of immortality) following samudra manthan (churning of mighty ocean)? Why? Was it because the gods thought that had the asuras become immortal, they would have caused mayhem and destroyed the moral fabric of the society? If so, were the gods any better?
Moreover, the good versus evil narrative that is at the heart of Durga Puja is also problematic. Mahishasur may have had his reasons to wage war against the gods.
Who is to say that those reasons had lesser weight than those of Durga? Didn’t the gods cheat to deprive the demons a share of amrita (nectar of immortality) following samudra manthan (churning of mighty ocean)? Why? Was it because the gods thought that had the asuras become immortal, they would have caused mayhem and destroyed the moral fabric of the society? If so, were the gods any better?
However, the fact that we have all too easily accepted Mahishasur as the vile villain and Durga as the ultimate heroine reflects a lopsided cultural education.

What a dominant culture also does is to find ways to perpetuate its dominance. This is achieved with the help of an ideology that gives the dominance a degree of legitimacy. Thus elaborate narratives are constructed that are then accorded the sanctity of religion. It is in this light that the narrative around the Durga Puja is to be interpreted.
So the b
What a dominant culture also does is to find ways to perpetuate its dominance. This is achieved with the help of an ideology that gives the dominance a degree of legitimacy. Thus elaborate narratives are constructed that are then accorded the sanctity of religion. It is in this light that the narrative around the Durga Puja is to be interpreted.
So the b
So the next time you see a Durga idol, remember, it is no less a symbol of oppression, and the next time you immerse yourself in the celebrations, ask yourself: Are you not being a party to that oppressive cultural system?

pushing the mainstream beliefs down the throats of the Dalit-Adivasi people, but it also amounts to threatening the freedoms to believe/not believe and follow/not follow religions and cultures that are enshrined in the Indian Constitution. Such a situation will be nothing but just another sign of the persisting culture of intolerance the Hindutva elements have been indulging in ever since the Narendra Modi government has been sworn in.
This is especially so as Ms Irani’s speech and the JNU incidents are both within the contours of the looming presence of the wider issue at stake — the suicide of Rohith Vemula, a Dalit research scholar at the University of Hyderabad — which refuses to die down despite best attempts by the government to push it under the carpet.
The issue, if looked at from an Adivasi perspective, attains greater significance. Adivasi histories, traditions, cultures, languages, belief systems and rituals still remain in the periphery, heavily marginalized and hardly understood. Ms. Irani, nevertheless, is not alone in her ignorance of people who live outside the caste-Hindu mainstream. From the pre-colonial feudal times to the times of colonization, to this day, the governmental policies on land, legality, cultural and political systems and practices have all been formulated for the benefit of the mainstream society without sparing thoughts on how the Adivasis might be coping with them. It was always ‘supposed’ that the Adivasis will and must follow the ‘rules of the land’ for ‘their own benefit’.
However, a mere cursory look at the operational logic of such systems will tell us a different story altogether.

The issue, if looked at from an Adivasi perspective, attains greater significance. Adivasi histories, traditions, cultures, languages, belief systems and rituals still remain in the periphery, heavily marginalized and hardly understood. Ms. Irani, nevertheless, is not alone in her ignorance of people who live outside the caste-Hindu mainstream. From the pre-colonial feudal times to the times of colonization, to this day, the governmental policies on land, legality, cultural and political systems and practices have all been formulated for the benefit of the mainstream society without sparing thoughts on how the Adivasis might be coping with them. It was always ‘supposed’ that the Adivasis will and must follow the ‘rules of the land’ for ‘their own benefit’
http://www.hardnewsmedia.com/2016/05/mahishasur%E2%80%99s-meloncholy
In India, the onslaught on the aboriginal communities continued unabashedly to this day in one form or other — not only do we send our mining companies to Adivasi regions such as Niyamgiri in Orissa and uproot the aboriginal life-worlds, our modern cinema still show them as uncivilised rustics. A recent film from south India that became a national hit, Bahubali, for instance, too divided the battle between good and evil as between the fair-skinned Aryans and the dark skinned barbarians, whose funny language seems inaccessible. The Mahishasur issue can be seen in this context.
https://communalism.blogspot.in/2016/03/goddess-durga-mahishasur-and-many.html
They present him as one who was a great soul full of wisdom. While HIndutva politics has constructed their campaign around Lord Ram, same Lord comes under heavy criticism from Ambedkar and Periyar both
Bali was a popular king, who is celebrated even today and his rule is hailed as a period of happiness for non Brahmans. Killing of Shambuk by Lord Ram since he was doing penance, which was forbidden to the Shudras is again a Brahmanical ploy to retain social hegemony

Irani-BJP-RSS are opposed to the coming up of subaltern narratives as it a threat to their hegemonic project, project of upper caste/upper class hegemony over the society.
they would not allow their culture to be ridiculed and their rights trampled upon.
Earlier, on March 12, a group had taken out a rally in
Vivek Kumar says that the police have arrested some of the organizers of the Bhoomkaal Diwas, branding them as Naxals or, if they were unable to do that, framing them in other cases, which is what happened with him. Vivek Kumar had to spend more than two months behind bars. The same treatment is being meted out to the organizers of the April 30 protest march. These claims seems to be largely true because after the Bhoomkaal Shanti Sena was formed, the police had told media that “this Shanti Sena may be used by the Naxal organizations”. These incidents show that whenever Tribals assert their cultural identity, the government and the dominant forces of Hindutva brand them as Naxals or arrest them for hurting “religious sentiments”.
Not spared in j
Vivek says that the Hindutvavadi machinery of oppression is very organized. “I was not spared in the jail either. I was addressed as “Rakshas” and “Mahishasur Ki Aulad”, although I got the support of the indigenous inhabitants soon and they could not harm me physically. However, this time around the Hindutavvadis seem to be facing a tough challenge. The Rashtriya Adivasi Sangharsh Morcha and Moolnivasi Adhikar Gan (AIMBSCS), the organizers of the April 30 protest, have said that Manpur was the beginning of a nationwide movement.
In my view, there is no earthly reason for describing those who celebrate Mahishasur Day as “perverts” and “traitors”. But the minister saw it as high treason. Why? Because we were challenging her nationalism and thus were committing treason in her eyes. Benedict Anderson (1936-2015), in his book Imagined Communities: Reflections on the Origin and Spread of Nationalism (1982), said, “Nation is a feeling of togetherness. It is different from citizenship.” Far from becoming a community or a nation, India still has many communities who don’t enjoy the fundamental rights granted to them by the Constitution and the laws. They are still deprived of their minimum legal rights, including those available to foreign nationals. This discrimination is based on their community, their identity and their nationalism.
What Prof Amrita Singh, Sanjay Raut, P.B. Acharya, Yashwant Sinha, Ashwini Kumar Choubey and Amit Shah are saying is no different from the utterances of Smriti Irani. What connects their statements is a common concept of nationalism. They all feel that their nationalism is being threatened. Obviously, the pain of savarna nationalism being challenged is finding expression.
https://www.forwardpress.in/2016/10/the-mahishasur-movement-challenging-savarna-nationalism/
We have different yardsticks for different communities.
Painful relevance
Dr Ambedkar, the builder of modern India, had said that India was not a nation, but a nation in the making. I am not happy to note that what he said is turning out to be true. It would have been much better had his observation become irrelevant and false in his lifetime. Can we forget that when Savitribai Phule went to teach in schools, members of the dwij/ savarna communities used to throw cow dung and mud on her? Can we forget that when the British tried to universalize education, the dwij/savarna communities steadfastly opposed it? (For detailed information, read Foundations of Tilak’s Nationalism: Discrimination, Education and Hindutva; Prof Parimala V. Rao, Orient BlackSwan, 2010). Even in today’s India, all the initiatives for universalization of education are being run with the aid of European nations and the US.

e net gainer.
The Mahishasur movement must be seen as a revolt against cultural slavery and domination. It is a revolt against savarna nationalism, identity and cultural dominance. The BJP was so rattled by this revolt that Smriti Irani described the proponents of Mahishasur movement as perverts and traitors. She did not stop at that. She even challenged the “perverts” and the “traitors” to celebrate Mahishasur Day in West Bengal.
No society can live with two opposing logics and ideas. Brahmins are also becoming victims of Brahmanism, especially their women
“Hindutva has nothing to do with Hinduism as a faith or a religion, but rather as a badge of cultural identity and an instrument of political mobilisation,” says author and Member of Parliament, Shashi Tharoor. “Hinduism is a religion without fundamentals – no founder or prophet, no organised Church, no compulsory beliefs or rites of worship, no single sacred book…What we see today as Hindutva is part of an attempt to ‘semitise’ the faith – to make Hinduism more like the ‘better-organised’ religions like Christianity and Islam, the better to resist their encroachments.”
http://www.hindustantimes.com/india-news/hinduism-versus-hindutva/story-SYB9a5bwKPqBJxbM4fPg2O.html
The last couple of years have seen an almost insane veneration of the cow. In an interview last year, Shankar Lal, pradhan of the Akhil Bhartiya Gau Seva Sangh, reportedly said that they “make pregnant women eat cow dung and urine paste to ensure a normal delivery.”
“Hinduism is a conglomeration of a number of religious beliefs and practices,” says historian DN Jha, author of the book The Myth of the Holy Cow. “Beef-eaters in Kerala or the North-East are Hindus, but such people may be ostracised in the Hindi belt. Brahmins in most parts of the country are vegetarians but in Bengal and Mithila (in Bihar) they are non-vegetarians – our ancestors (sage Yajnavalkya for instance) even fattened themselves on sacrificed beef.” Sociologist Ashis Nandy agrees that “one of the Sanskrit synonyms for Brahmins in some parts of India was goghanas, or those who ate beef”.
Most scholars feel that far from protecting Hinduism, a structured Hindutva movement is a blow to the very essence of the religion. “Hinduism embraces an eclectic range of doctrines and practices, from pantheism to agnosticism and from faith in reincarnation to belief in the caste system. But none of these constitutes an obligatory credo for a Hindu… Hindutva seeks to impose a narrow set of beliefs, doctrines and practices on an eclectic and loosely-knit faith, in denial of the considerable latitude traditionally available to believers,” says Tharoor.
There are six main schools of philosophy of Hinduism – Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa and Vedanta. But people often identify with sects – such as Vaishnavites or Shaivities or worshippers of Shakti. There are innumerable local gods and goddesses who have a cult following in specific areas.

A sadhu smokes a chillum made up of traditional clay pipe as a holy offering to Lord Shiva at Varanasi. There are six main schools of Hinduism, but people often identify with sects – such as Vaishnavites or Shaivities or worshippers of Shakti. (Rajesh Kumar / HT Photo)
It is, in fact, commonly said that there are 330 million gods and goddesses in the Hindu faith. But you can choose not to believe in any of them and still be Hindu, scholars explain. “The Nirguna sect is a very prominent sect which worships a formless god. There are schools of atheists among the Hindus,” says Mukhia. The Carvaka philosophy in ancient India was explicitly atheist, and many Hindus believe in the divinity of the sacred texts rather than in that of a Supreme Being, says Tharoor. “Read Ishwar Krishan’s Sankhya Karika, the most authoritative book on Sankhya darshan, and you will find it rejects the idea of creator. Then we have Vigyan Bhikshu’s text (Sankhya Pravachana Bhashya) that makes the same point. Purva Mimansa also questions the concept of god,” says Mukul. And the Bhakti movement of the medieval era preached an intense devotion in which the worshipper realised that he was a fragment of god’s being and dependent on him.
But the Hindutva narrative, “in order to achieve its larger goal of Hindi, Hindu, Hindustan, has no appetite for multiple voices, schools of philosophy and even traditions from within the Hindu religion,” says Mukul, a thought that is shared by Tharoor. “They also do not recognise the resistance of lower-caste Hindus and adivasis against the dominant Brahmanical tradition,” adds Mukul. “The idea of Hindutva is to Hinduise everyone and make them read one history that glorifies the ancient Hindu past…”
It finds easy targets, feels Nandy, among “the substantial portion of Hindus who are now urbanites and out of touch with their roots. Many have very localised faiths. So, when they migrate they need a different version of Hinduism, a laptop version, that began in the 19th century. It helps the political needs of the RSS and the BJP”.
The way forward, feels sociologist Dipankar Gupta is to decide “what is democratic and what is not.” He says, “To argue that certain political practices are against the essence of Hinduism, Sikhism, Islam or Christianity is certainly not the way to argue for democratic rights. Religion should not be brought in when one discusses issues of citizenship.”
Not everyone will agree. In an unsigned online article Hindutva: The Great Nationalist Ideology, the writer declares – “The future of Bharat is set. Hindutva is here to stay. It is up to the Muslims whether they will be included in the new nationalistic spirit of Bharat…” But what of Hindus who don’t identify with the Hindutva movement?
http://www.huffingtonpost.in/haris-ahmed/trickle-down-economics-have-left-jharkhands-adivasis-high-and_a_21644876/

The provision of affirmative action within the Constitution of India has helped the Adivasis dispersed across Eastern India to move up the social ladder. Those who belittle this constitutional guarantee ought to realise that the Indian society is one of the world’s most discriminatory; it is redolent with casteist customs that treat the Adivasis as outcasts. Let me put this bluntly; this constitutional guarantee is no privilege for the downtrodden; it is actually atonement for the collective sins of our society that has for centuries robbed the Adivasis of a dignified life.
During the early 19th century, the Adivasis were the first people to rise against their British overlords. Decades before the 1857 revolt fought under the name of a senile and reluctant Mughal Emperor Bahadur Shah Zafar, the Adivasis rebelled against the Raj. The Kol and Santhal rebellions are only a few well-documented rebellions among the many that originated in Jharkhand.

https://www.thefreelibrary.com/The+Ad+That+Went+Mad+In+Jharkhand.-a0501235472
It is to be noted that the very disciples and stalwarts of the RSS-Sangh Parivar conglomeration have been benefitting in a big way by getting their wards educated in prestigious Christian educational institutions to climb the ladder of profit and popularity. But, ironically, ideological pressure makes them don a face mask while throwing muck at Christian institutions.
The proliferation of anti-conversion laws is spreading like cancer in India’s body politic. The extremist and fundamentalist elements get bolstered by this trend. It is well known that, in the states where such laws are in existence, Hindu extremists take law into their own hands to intimidate or terrorise people or use their clout with the officials or the police to book and harass innocent people. In many states communal violence has erupted and untold harm has been done to people and religious institutions. The international organisations and communities should take note of this dangerous trend in India and express their serious concern to the Indian government.
Though the Christians number just 4.5% (1.4 million) out of 33 million population of the state, this small minority has made its presence felt in the lives of the Adivasis and Dalits in a big way not even dreamt by the Hindu Parivar. In addition to churches, its public service institutions such as colleges, hospitals, schools, legal aid centres, social organisations, cooperative saving banks etc. have helped the downtrodden to think and act for themselves and to develop socially and economically. That is what pricks the Parivar.
The quote inflates communal passion and promotes disharmony. The mention of the word Adivasi is not made in the publicity ad but the term ‘Vanvasi’ is used because the RSS does not want to attribute the term Adivasi to the Indigenous. Rather, the term ‘Vanvasi’ is attributed to the Adivasi in order to obliterate all historical evidences which prove that the Adivasis (indigenous people) were earliest settlers in Sindhu Ghati.

The Sangh Parivar has been distorting history and thwarting historical evidence by wanting to establish the Aryans as the earliest settlers in Sindhu Ghati. History says otherwise. The Adivasis were earliest settlers in Sindhu Ghati and the Aryans came from the Iranian steppe on horseback and settled down in the Sindhu Ghati much after the Adivasis. This is borne out by many Indian historians and is backed by objective evidence. No wonder, the Aryan Hindu hegemony refuses to attribute the term ‘Adivasis’ to the indigenous population. ‘To recast Adivasis is a critical component of their ideological thrust. Their prospect of Hindu Rashtra rests on a claim of Hindus being indigenous to India and any other claimants to that slot, as Adivasis are, are fundamentally challenges to the prospect of Hindu nation.’ (Outlook.com)
http://www.epw.in/journal/2017/33/letters/repression-jharkhand.html
The said advertisement quoted Mahatma Gandhi, along with pictures of Birsa Munda and Kartik Oraon, and suggested that the law realises the dreams of the Adivasi heroes. At any rate, this is a mischievous and criminal manipulation of the memory of Birsa Munda and Kartik Oraon. With Gandhi, it is a case of appropriation and misrepresentation. Such blatant and open communalisation of policy is unheard of!

http://www.tandfonline.com/doi/abs/10.1080/19472498.2015.1030872?needAccess=true&journalCode=rsac20
Another recent influence on indigenous knowledge is the religious movement of Sarna Dhorom, the ‘return to the sacred grove’, promoted by various gurus since the 1960s, linked
http://www.navhindtimes.in/jharkhand-failed-promise-of-statehood/
Narendra Modi addressed nearly a dozen election rallies in this small state. What was significant about his campaign was while he harped on corruption and ensured the defeat of Shibu Soren’s JMM, he refrained from projecting an adivasi leader as the future leader.
It is surprising that a person like Arjun Munda, the three-time chief minister having an unblemished record, lost his traditional Kharsawan seat. It is alleged that neither the BJP, nor the RSS put their might behind him. Munda also reiterated this allegation. In fact, the adivasi population from the beginning had decided not to vote for the BJP. As such they did not vote for Arjun Munda and he lost the election. In both the circumstances one aspect is crystal clear that BJP did not wholeheartedly support Munda. Else, he would have retained the seat. He lost to Dasrath Gagarai of JMM by 12,000 votes.
As in Jammu and Kashmir where the RSS is working hard to foist Hindutva on Muslims, in Jharkhand too it is planning to push away the tribals from the mainstream. The RSS nurses the feeling that the tribals have been the support base of the Christian missionaries and are anti-Hindu. The RSS is getting ready to launch its mission of laying the foundation of a Hindu State in Jharkhand as well as Jammu and Kashmir. While it is yet to succeed in installing a Hindu chief minister in Kashmir, it achieved it in Jharkhand by installing Raghuvar Das. There is no denying the fact that the tribals of Jharkhand would feel aggrieved with a non-tribal leader leading the state government. The state for some time has been debating the issue of dual citizenship. This may acquire a fresh momentum and lay foundation of ‘disaffection’ between the tribal and the non-tribals.

Of course there is no written rule that Jharkhand should have a tribal leader as its chief minister. But the fact remains Jharkhand was carved out of Bihar to fulfil the ambitions and aspirations of the adivasis. This was the reason that since its inception in 2000, the state was having a tribal as the chief minister. Ironically, the BJP has not only broken a tradition but has also sent out a message that it has no faith in the tribal people of that state.
http://ipanewspack.com/hard-times-for-christian-tribals/amp/
The RSS might have accomplished its Mission Jharkhand of ensuring the victory of the BJP, polarising the people of the state on adivasi and non–adivasi lines and pushing the tribal people out from power circle, it is yet to consolidate its gains. Ever since the BJP government led by non-adivasi Raghubar Das was installed in the secretariat, the RSS has launched a multi-pronged strategy to propagate its ideas, with the help of the government. The RSS chief Mohan Bhagwat has been paying special attention to the organisation’s activities in the state. On January 23, Bhagwat offered a special prayer and performed Jalabhishek at Vaidyanath Mandir in Deoghar. Sahasarakaryavah Dattatreya Hosabale was also present on the occasion.

In this era of reforms when development and growth are the magic mantras, the Raghubar government has been uttering these words. But what is significant is it is yet to define the module, the modicum and character of the development. Though the government is yet to define its political and economic agenda, one thing is absolutely clear that it has forgotten the original slogan of jal, jamin aur jangal (water, land and forest). Nevertheless one thing is clear that the focus would be on the urban middle class. Since 2000, when the state came into being, the agenda of development has featured prominently in various forms and also at forums. Jharkhand has a strong urban base. A number of plans were drawn up for the development of big industries and building a new state capital in place of Ranchi. But no tangible gain could be achieved.
http://www.indiancurrents.org/jharkhand-governments-boomeranged-polevault-1697.php

It was a loaded question. One does not need to be a tribal to understand its implications. In a few decades the 70% Adivasi population in Jharkhand got decimated to the current 26%. Researchers Arup Maharatna and Rasika Chikte point out in their paper published in Economic and Political weekly, Nov. 20, 2014, that ‘While tribal people constituted around 36 per cent of the total population of the region in the early 1950s, their share declined noticeably to around 27 per cent by the beginning of the 1990s (Demography of Tribal Population in Jharkhand 1951-1991, Maharatna & Chikte). According to Wikipedia, ‘The growth of the ST population has been 17.3 per cent which is lower by 6 percentage point if compared with the growth of the State’s total population (23.3 per cent) during 1991-2001.’ It all shows that the indigenous population has been at the receiving end of human and material development. Large scale influx of non-tribal population into the tribal area for employment and business, half-hearted implementation of the Tribal Sub-Plan, and the displacement of the tribals from their land contributed to such a situation.

Before Independence, the census had a category �animist� or �tribal�, which contained ca. 2.5% of the population, much less than the present Scheduled Tribe population of nearly 8% (the difference is made up of tribals who declared themselves or were registered as Hindus or Christians). The Constitution and the census in independent India do not recognize this broad category of �animism� any longer. Depending on the context, they classify the non-Christian tribals as Hindus for legal purposes; or put them under the heading of each tribe�s own �religion� separately. In tribal areas tribal customary law is recognized and special protections for tribals (not as a religious but as a sociological category) exclude non-tribal Hindus along with non-tribal non-Hindus from ownership or habitation inside the tribal �inner line�.3
The ambiguity of the tribal position vis-à-vis Hinduism allo
“The right of indigenous people to education is protected by the UN Declaration on the Rights of Indigenous Peoples, in which Article 14 states that indigenous peoples have the right to establish and control their educational systems and institutions providing education in their own languages, in a manner appropriate to their cultural methods of teaching and learning,” Munda carried on.
http://caravandaily.com/portal/indias-biggest-ngo-rss-gets-foreign-funding-too/

There is some irony to this. The mushrooming of NGOs in recent decades is a direct consequence of the neoliberal philosophy of which Prime Minister Narendra Modi is a passionate advocate. As in the west, NGOs are filling the holes in social services created by minimal governments aspiring to maximum governance. NGOs are a cornerstone of the public-private partnerships for social development that are seen as a vital part of this economic model. Other non-profits are adjuncts of the corporate world, established to avail of tax breaks for corporate social responsibility initiatives.

velivada.com/2017/08/06/brahmins-not-produced-voltaire-answered-babasaheb-ambedkar/
This will not cause surprise if it is remembered that a brahmin scholar is only a learned man. He is not an intellectual. There is a world of difference between one who is learned and one who is an intellectual. The former is class-conscious and is alive to the interests of his class. The latter is an emancipated being who is free to act without being swayed by class considerations. It is because the Brahmins have been only learned men that they have not produced a Voltaire.

The point is that the intellect of a Brahmin scholar is severely limited by anxiety to preserve his interest. He suffers from this internal limitation as a result of which he does not allow his intellect full play which honesty and integrity demands. For, he fears that it may affect the interests of his class and therefore his own.

Conversion is not a game of children. It is not a subject of entertainment. It deals with how to make man’s life successful. Just as a boatman has to make all necessary preparations before he starts for voyage, so also we have to make preparations. Unless I get an idea as to how many persons are willing to leave the Hindu fold, I cannot start preparations for conversion.
Unlike the Hindu Brahminical oral tradition where one does not know where myth ends and history begins, thanks to the Buddhist Pali tradition of reducing everything to writing, the Burmese have a more realistic appreciation of themselves on the difficult terrain of being where Indian and Chinese aspirations meet.

The Qing invasions of Burma while not forgotten are behind them. Modern China has found that power flows through cheque book diplomacy.
http://www.thecitizen.in/index.php/NewsDetail/index/1/11684/The-Poverty-of-Imagination–Indian-Foreign-Policy-in-Myanmar
The Burmese have a better measure of New Delhi. They are aware that they almost made Assam part of Burma in 1819. If it was not for British intervention, the Indian map of the Northeast would have looked very different.

In Manipur, the Meitei, learning their lessons from their internecine warfare, were able to expel the Burmese in 1826 with a little bit of help from their new found English friends. Independent India gifted away the Kabaw valley to the Burmese in 1953 much against Manipur opposition.

The Burmese with the exception of the brief spell of the U Nu government have been suspicious of New Delhi. All of India’s neighbours are wary of the elephant trampling upon them – the creature for its part not understanding that its size and its bumbling gait are a concern for smaller countries.

The Government of India seems to have outsourced links with the Indian community in Myanmar to the Sanatan Dharm Swayamsevak Sangh (SDSS,) as the local chapter of the Rashtriya Swayamsevak Sangh (RSS) is coyly named there, and the Hindu Dharm Shiksha Samiti. This was done long before RSS acolytes took over Raisina Hi
https://www.nationalheraldindia.com/eye-on-rss/rss-catch-them-young-operation-to-sanskritise-northeastern-people

Christians have contributed significantly in educating tribals in Jharkhand
Mahatma Gandhi never called Adivasis ‘Vanvasis’; RSS always opposed ‘Jharkhand’. Christian missionaries helped educate tribals in Jharkhand, points out this open letter to the Jharkhand CM
Dear Chief Minister,
I was shocked to see an advertisement issued by your government in all the leading newspapers in Jharkhand. It showed a quotation attributed to Mahatma Gandhi.
Here is a translation of the quotation:
“If Christian missionaries think that a person can get salvation only through converting to Christianity, then why don’’t you start this work beginning with me or Mahadev Desai (Gandhi’s Personal Secretary)?
“Why are you emphasising religious conversion of these simple, innocent, ignorant and poor Dalits and Vanvasis (Tribals)? They can’t even differentiate between Jesus and Mohammad and are not even capable of understanding your religious teachings.
“They are as mute and simple as a cow. These innocent and illiterate Dalits and Vanvasis whose poverty you are milking and are making them Christians; they do not become Christians because of Jesus but because of ‘rice’ that is for their stomach.”
Gandhi never used Vanvasi for tribals, he called them ‘Girijans’
Now, basic, elementary decency required you and your Government to provide the source of the quotation. Did it appear in Gandhi’s autobiography “My Experiments with Truth”? Or, did it appear in the Complete Works of Gandhi which fill up a whole shelf as it has 100 volumes? I have a friend Prof Omchery NN Pillai who has all the volumes. Can you give me the volume number and page number to check?
I am sure you cannot because the quotation is wholly fabricated. Whoever is behind this advertisement, which could not have been issued without your knowledge as it carries your beatific picture, took some of Gandhi’s words from here and there to produce it. And in doing so, he or she made a big blunder like the blunder two Congress turncoats did in Gujarat while showing their ballot papers to Amit Shah facilitating the victory of Ahmed Patel.
Do you know what the blunder is? Gandhi never in his life used the word Vanvasi for tribals. His favourite word for Dalits was Harijans and for tribals Girijans. Vanvasi is a word coined by the RSS and its associates for a political purpose. I know this for certain because I was myself a recipient of the RSS ire. I was at that time with the Indian Expressas edit page in-charge.
I wrote an article on the editorial page explaining why the RSS and its affiliates never used the word “Adivasis” or aborigines for tribals. Instead, it used the word Vanvasis, which means residents of forests like the wild animals. The reason is very simple: When we call them Adivasis, we admit that they are the original inhabitants of this land.
The RSS is against the theory that the Aryans came from the North and settled down on the river banks in what is now India and Pakistan. The Vedas and other Hindu religious texts are attributed to them. In other words, Hinduism like Islam and Christianity was brought to India. The RSS and its spin-masters want to negate this well-established theory by claiming that Hinduism was the religion of the original inhabitants of India.
Hence, they do not want to call the tribals Adivasis and give them the status of the aborigines. That is why the RSS uses Vanvasis for tribals in all its publications.
When I wrote that article, a well-known columnist of the Panchjanya, the mouthpiece of the RSS, wrote a seven-page article in the magazine to attack me. By the way, there are many such fabricated quotations circulating in the cyberspace, including one attributed to Macaulay.
Adivasis are not ‘Hindus’
You and your government are guilty of not only fabricating a quotation but also for using the picture of Gandhi for a nefarious purpose. The Constitution prohibits spreading of enmity against a community but here you have spent the tax-payers’ money to spread falsehood. This is a breach of your pledge to uphold the Constitution at all times.
The advertisement also carries pictures of two Adivasi leaders — Birsa Munda and Kartik Oraon. I know why you brought Kartik Oraon into this advertisement. He moved a Bill in Parliament against allowing Adivasis to choose any religion of their choice. Do you know that Oraon was also against Hindus claiming Adivasis as fellow religionists. He wrote a book titled “Adivasi Hindu Nahi Hein” (Adivasis are not Hindus).
Let me quote from the book: “Let it be known, there is no space for Hindu gods and goddesses in the Adivasi community. Hindus believe in God whereas the Adivasis worship nature and follow the Naga culture. The High Court of Jabalpur has also said that Adivasisare not Hindus. Even then the Hindu missionaries insult them by calling them ‘VanvasiHindus.”
Oraon would have turned in his grave when you fraudulently put the word “Vanvasis” in the mouth of the Mahatma. Why the picture of Birsa Munda? You may not like to know that Munda had become a Christian. His name was changed to Birsa David. It is also true that he turned against the Church later in his life. Why? He declared himself a Messiah with his followers attributing miracles to him.
Munda certainly benefited from his contact with the Christian missionaries of the period. He studied in a school run by the German missionaries. It was the education he received from them that made him aware of the rights of the tribals. The agitation he launched was against the changes brought about in the Chotanagpur Tenancy laws. Do you know that Christians were in the forefront against the British who fiddled with the rights of the aborigines?
How did nationalism take roots in India? It was the setting up of three universities in India in Calcutta, Bombay and Madras around the same time as the 1857 revolt that transformed India. Even your RSS was a child of the university movement initiated in India.
RSS opposed the name ‘Jharkhand’
Now, you are the Chief Minister of Jharkhand. Do you know that the RSS was against the name Jharkhand? Do you know why the RSS was against it? The RSS believes that Jharkhand is a Christian idea? I do not know whether you had any time to study the history of the Jharkhand movement? They wanted to call the state Vananchal but had to yield to popular sentiment.
If you do so, you will come across the name of one Jaipal Singh. He was also a Munda like Birsa Munda. He was a famous hockey player. He led the Indian team that won the gold at Amsterdam in the thirties of the 20th century. He studied in a missionary school. He was a brilliant student. The missionaries were so enamoured of his brilliance that they sent him to London for higher studies.
After his studies, he got into the British colonial service and was posted in an African country. But he was not satisfied with money and comfort alone. He came back to India to serve the country, especially the Adivasis.
He was a nationalist unlike thousands of Indians who went to Africa, made money and settled there. He formed the Adivasi Mahasangh. He had the common sense to realise that Adivasis needed non-Adivasis also in the struggle against exploiters. That is how he formed the Jharkhand Party. He was known as the Great Leader. There was a time when he could field anyone and get him or her elected to the Assembly and Parliament from South Bihar, as your state was then known.
That is how hotelier MS Oberoi and newspaper baron Ramnath Goenka became MPs from the area where you are now the chief minister. Do you know that Jaipal Singh could check into any Oberoi hotel and stay there free of cost for as long as he wanted till he died? That was the reward he got for getting Oberoi elected to Indian Parliament. Of course, the episode I mention did not show him in good light.
More important is the fact that Jaipal Singh was a member of the Constituent Assembly that drafted the Indian Constitution. He represented the whole Adivasis in the Assembly. He knew the condition of the Adivasis better than anyone. In one of the speeches, this is what he said and it needs repetition in today’s context:
“As a jungli, as an Adivasi, I am not expected to understand the legal intricacies of the Resolution. But my common sense tells me that every one of us should march in that road to freedom and fight together. Sir, if there is any group of Indian people that has been shabbily treated it is my people. They have been disgracefully treated, neglected for the last 6,000 years.”
“The history of the Indus Valley civilisation, a child of which I am, shows quite clearly that it is the newcomers — most of you here are intruders as far as I am concerned — it is the newcomers who have driven away my people from the Indus Valley to the jungle fastness …”
“The whole history of my people is one of continuous exploitation and dispossession by the non-aboriginals of India punctuated by rebellions and disorder, and yet I take Pandit Jawahar Lal Nehru at his word.”
“I take you all at your word that now we are going to start a new chapter, a new chapter of independent India where there is equality of opportunity, where no one would be neglected”.
Dear Chief Minister, it was Jaipal Singh Munda who was instrumental in the creation of Jharkhand of which you are the chief. Munda would have died, unheard and unsung, if Christian missionaries had not educated Jaipal Singh and enabled him to stand up on his own legs and fight for his people.
Do you know that the RSS did not want to name your state Jharkhand? It wanted it to be called Vananchal. It was the fear of public opinion that forced the RSS to accept the name Jharkhand. It could not ignore the protest against the name Uttaranchal, which was subsequently changed to Uttarakhand.
The minimum that I expect from you is to withdraw the advertisement and apologise to the Christians for hurting their sentiments. They would gladly accept your apology because that is what their master Jesus had told them. After all, nobody is infallible.

(The author, journalist and commentator
no wonder the rss/bjp government attempts to make it compulsory to listen to vivekananda sermons/speeches. he himself studied in christian institution, Scottish church college, he studied philosophy. why ?
please try to publish a list of rss;bjp bigwigs who studied in christian run institutions. there is a plot to defame these institutions coz they educate a very good number of Asurs, but not necessarily convert them .if there was a foul play … the 80 percent of bahujan hindus would have converted to christainity.latest rss/bjp tactics can be seen in jharkhand where the adivasis are demanding ‘sarna code’ which is the nature worship form indigenous religion of the adivasis/original inhabitants/aborigines/indigenous people.interestingly enough the rss/bjp call the adivasis , vanvasis. latest attempt is to create friction between sarna adivasis versus christain adivasis.there is a ramakhrishna mission in ranchhi but it never raises the issue of the sinister designs of the rss/bjp concerning adivasi land grab politics.there is so much of hype over…. how the hindus are the victims of so many ills.rather than looking for the wrought within. modi has been travelling so vigarously to foreign countries mostly christain for help/investment etc you go around south hall of london, and parts of birmingham and liecester in the UK you see many hindu temples, so is the case in the united states canada australia new zealand, also mauritious a hindu majority country . )dalits not allowed in those temples, mind you). needless hue and cry about hindu s being under threat

Speech of Swami Vivekananda.
Here’s the full text of his opening and closing address:
Opening Address – Chicago, Sept 11, 1893
Sisters and Brothers of America,
It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions, and I thank you in the name of millions and millions of Hindu people of all classes and sects.
My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance.
We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings: “As the different streams having their sources in different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.”
The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of the wonderful doctrine preached in the Gita: “Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me.” Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth.
They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

Concluding Address — Chicago, September 27, 1893
The World’s Parliament of Religions has become an accomplished fact, and the merciful Father has helped those who labored to bring it into existence, and crowned with success their most unselfish labor.My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream and then realized it. My thanks to the shower of liberal sentiments that has overflowed this platform. My thanks to this enlightened audience for their uniform kindness to me and for their appreciation of every thought that tends to smooth the friction of religions. A few jarring notes were heard from time to time in this harmony. My special thanks to them, for they have, by their striking contrast, made general harmony the sweeter.
Much has been said of the common ground of religious unity. I am not going just now to venture my own theory. But if any one here hopes that this unity will come by the triumph of any one of the religions and the destruction of the others, to him I say, “Brother, yours is an impossible hope.” Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.
The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth, or the air, or the water? No. It becomes a plant. It develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant.
Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth.
If the Parliament of Religions has shown anything to the world, it is this: It has proved to the world that holiness, purity and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most exalted character.
In the face of this evidence, if anybody dreams of the exclusive survival of his own religion and the destruction of the others, I pity him from the bottom of my heart, and point out to him that upon the banner of every religion will soon be written in spite of resistance: “Help and not fight,” “Assimilation and not Destruction,” “Harmony and Peace and not Dissension.”