The seventh volume in the ambitious Rethinking India series, Being Adivasi: Existence, Entitlements, Exclusion looks at the process of development and how it clashes with the rights of the Adivasis. The volume serves not as an academic exercise but, in addressing the larger readership, as a prelude to the change that will bring to the Adivasis some measure of their rights as citizens of a democratic country. The essays in the volume address the persistent problems faced by the Adivasis and Denotified Tribes, from questions of their distinct identity to land alienation, indebtedness and displacement from ancestral lands. Persistent problems faced by the Adivasis-land alienation, indebtedness, vanishing minor forest products from government forests and displacement from their ancestral lands-led to their impoverishment. The Panchayats (Extension to the Scheduled Areas) Act and the Forest Land Rights Act (FRA) enacted by the previous governments were decisive steps towards the empowerment of the Adivasis. However, at present, the implementation of these provisions has taken a back seat. This volume of the Rethinking India series presents the views of the Adivasis and the Denotified Communities on the process of development and its clash with their rights.

The seventh volume in the ambitious Rethinking India series, Being Adivasi: Existence, Entitlements, Exclusion looks at the process of development and how it clashes with the rights of the Adivasis. The volume serves not as an academic exercise but, in addressing the larger readership, as a prelude to the change that will bring to the Adivasis some measure of their rights as citizens of a democratic country. The essays in the volume address the persistent problems faced by the Adivasis and Denotified Tribes, from questions of their distinct identity to land alienation, indebtedness and displacement from ancestral lands. Persistent problems faced by the Adivasis-land alienation, indebtedness, vanishing minor forest products from government forests and displacement from their ancestral lands-led to their impoverishment. The Panchayats (Extension to the Scheduled Areas) Act and the Forest Land Rights Act (FRA) enacted by the previous governments were decisive steps towards the empowerment of the Adivasis. However, at present, the implementation of these provisions has taken a back seat. This volume of the Rethinking India series presents the views of the Adivasis and the Denotified Communities on the process of development and its clash with their rights.

Since the 1990s, the Indigenous movement worldwide has become increasingly relevant to research in India, re-shaping the terms of engagement with Adivasi (Indigenous/tribal) peoples and their pasts. This book responds to the growing need for an inter-disciplinary re-assessment of Tribal studies in postcolonial India and defines a new agenda for Adivasi studies. It considers the existing conceptual and historical parameters of Tribal studies, as a means of addressing new approaches to histories of de-colonization and patterns of identity-formation that have become visible since national independence. Contributors address a number of important concerns, including the meaning of Indigenous studies in the context of globalised academic and political imaginaries, and the possibilities and pitfalls of constructions of indigeneity as both a foundational and a relational concept. A series of short editorial essays provide theoretical clarity to issues of representation, resistance, agency, recognition and marginality. The book is an essential read for students and scholars of Indian Sociology, Anthropology, History, Cultural Studies and Indigenous studies.

As India consolidates an aggressive model of economic development, indigenous tribal people known as adivasis continue to be overrepresented among the country’s poor. Adivasis make up more than eight hundred communities in India, with a total population of more than 100 million people who speak more than three hundred different languages. Although their historical presence is acknowledged by the state and they are lauded as a part of India’s ethnic identity today, their poverty has been compounded by the suppression of their cultural heritage and lifestyle. In Adivasi Art and Activism, Alice Tilche draws on anthropological fieldwork conducted in rural western India to chart changes in adivasi aesthetics, home life, attire, food, and ideas of religiosity that have emerged from negotiation with the homogenizing forces of Hinduization, development, and globalization in the twenty-first century. She documents curatorial projects located not only in museums and art institutions, but in the realms of the home, the body, and the landscape. Adivasi Art and Activism raises vital questions about preservation and curation of indigenous material and provides an astute critique of the aesthetics and politics of Hindu nationalism.

Indian indigenous societies are especially known for their elaborate rituals, which offer an excellent chance for studying religion as practice. However, few detailed ethnographic works exist on the ritual practices of these societies. Based on long-term ethnographic fieldwork in Jharkhand, India this book offers insights into contemporary, previously not described rituals of the Santal, one of the largest indigenous societies of Central India. Its focus lies on culturally specific notions of place as articulated and created during these rituals. In three chapters the book discusses how the Santal "make place" on different local, regional and global levels through their rituals: They reaffirm their ancestral roots in their land during large sacrificial rituals. They offer sacrifices to the dangerous deities of the forest in exchange for rain. And they claim their region to be a "Santal region" through large festivals celebrated in sacred groves, which they link to national and global discourses of indigeneity and environmentalism. Through an analysis of the rituals of a specific society, this book addresses broader issues. It presents an example of how to study religion as a practical activity. It portrays culture-specific perceptions of the environment. And last, the book underlines the potential that lies in choosing place as a lens to study social phenomena in context.

India is the second largest country in the world with regard to population, the world’s largest democracy and by far the largest country in South Asia, and one of the most diverse and pluralistic nations in the world in terms of official languages, cultures, religions and social identities. Indians have for centuries exchanged ideas with other cultures globally and some traditions have been transformed in those transnational and transcultural encounters and become successful innovations with an extraordinary global popularity. India is an emerging global power in terms of economy, but in spite of India’s impressive economic growth over the last decades, some of the most serious problems of Indian society such as poverty, repression of women, inequality both in terms of living conditions and of opportunities such as access to education, employment, and the economic resources of the state persist and do not seem to go away. This Handbook contains chapters by the field’s foremost scholars dealing with fundamental issues in India’s current cultural and social transformation and concentrates on India as it emerged after the economic reforms and the new economic policy of the 1980s and 1990s and as it develops in the twenty-first century. Following an introduction by the editor, the book is divided into five parts: Part I: Foundation Part II: India and the world Part III: Society, class, caste and gender Part IV: Religion and diversity Part V: Cultural change and innovations Exploring the cultural changes and innovations relating a number of contexts in contemporary India, this Handbook is essential reading for students and scholars interested in Indian and South Asian culture, politics and society. Chapter 11 of this book is freely available as a downloadable Open Access PDF at http://www.taylorfrancis.com under a Creative Commons Attribution-Non Commercial-No Derivatives (CC-BY-NC-ND) 4.0 license.

The main problem facing most Adivasi groups in the country is displacement and loss of their own original habitats and livelihood through ‘development’ projects like dams, tourism and wildlife sanctuaries. By generally categorising them as girijan (mountain dwellers), vanavasis (forest dwellers), or tribal (with its connotations of primitive and backward), or even the popular jangli (wild), in official parlance and in the mass media, they are robbed of their identity, dignity and rights as among the first peoples of this subcontinent, who earlier enjoyed economic and political freedom and autonomy in the form of self-rule. All over India the process of uprooting indigenous people from their rich culture is on – the disruption of a way of life, fundamental to which is the belief that it is not the earth which belongs to man, but man who belongs to the earth.