Table of contents:

Topic name Abstract Keywords Chapter 1 Introduction Objectives of the study Methodology Limitations of the Study Chapter 2 Background of the Santals Common features of Santals Chapter 3 Case studies (1-5) Chapter 4 Social, economical & political issues of Santals formulated from case studies Chapter 5 Historical focus on Santals Conclusion & recommendation References

Page number 3 3 4 5 5 6 7 8-10 11-16

17-18 19-20 21 22

Acknowledgement:
All praises go to almighty Allah, for His Mercy that makes me able to complete this study Paper. I would like to express my sincere Gratitude and thanks to Sanjoy Kumar Chanda, Asst. Professor, & Tuhin Roy, Asst. Professor, Sociology Discipline, Khulna University, Bangladesh, for their constant guidance, Encouragement, cooperation and helpful suggestion in every stage of preparing the paper.

Abstract:
This study is about the Santals, an Ethnic group of Bangladesh. The Santals mainly lives in Rajshahi district. They have a specific locality in Rajshahi district in which they are living for over many years. The name of their locality is Joktipara village, Kakonhat municipality & Godagari upozilla. Though the Santals are a Minority group in Bangladesh, they have their own culture, practices, religious beliefs & livelihood patterns. Their economic structure is also slight different from other peoples. The study is focused on some case studies on various santal people & their various social & personal issues such as, language, education, occupation, housing, living condition, standard of life, population, marriage pattern, health, land rights & distribution, agriculture pattern, political rights & movements, immigration, crime & violence, etc. The discussion is based on the course syllabus of Sociology of Minorities (Section A), course no. Soc 3105.

Keywords:
Santal, Case study, Proto-Australoid, Background, Godagari, Food habit, Language, Living condition, Political rights, Historical focus, Tribal, Development program.

Chapter 1
1.1. Introduction:
The Santals, an ethnic community of the border zone of Rajshahi & India is mere known to people of Bangladesh as well as to the social scientist. The cultural diversity of the Santals refers to the variation in institution, tradition, language, customs and rituals. The internal variation of the Santals distinguishes (ethnic roots) from other ethnic groups and also from the mainstream culture. This group is based on the common ancestral beliefs and common occupational status and identity. This community has glorious past of hundred years, though are now in crises of cultural and ethnic identity. Many of their culture have been merged with mainstream Hindu culture. The community doesnt have name variations like other minority group. Santals are the descendants of Austric-speaking Proto-Australoid race. Their complexion is dark, height medium, hair black and curled, and lips heavy. The Santal language (Santali) belongs to the family of Austric languages. Santali has profound similarity with Kole and Mundari languages. Today most Santals of Bangladesh speak both Bangla and Santali. Santals believe that soul is immortal and that supernatural soul (Bonga) determines worldly good and evil. Bonga occupies an important place in their daily worship. Santal men and women are animistic nature-worshippers, but again they acknowledge Thakurjiu as Creator. Idol-worship is not a part of their religious practices. Women wear short, coarse but colorful sari, fix flowers on their heads and hair-buns, and make themselves graceful with simple ornaments. Men wear dhutis or gamchhas (indigenous towels). Well-to-do and educated Santals wear modern dress. Skilful workers as they are, Santal women, especially young girls are by nature very beauty-conscious. Santal men and women wear tattoos on their bodies. Principal food items of Santals are rice, fish and vegetables. They eat crabs, pork, chicken, beef and the meet of squirrels. Jute spinach (nalita) is one of their favorite food items. Eggs of ducks, chicken, birds, and turtles are delicacy in their menu. Liquor distilled from putrefied rice called hadia (or pachai) is their favorite drink. They are also accustomed to distill liquor at home from mahua or Palmyra syrup. These drinks are indispensable in their festive ceremonies. Santal women are skilled in making different kinds of cakes. Domination of the male is more prominent in the Santal society although, the role of women in the family is by no means insignificant. The Santal society is still ruled by traditional Panchayet system and the village headman enjoys special dignity in the society. The community's division into twelve gotras (clans) is still found among Santals.

Santals and related aborigines are among the earliest settlers of the subcontinent and are acknowledged as the progenitors and maintainers of agricultural production system. Santals live a poor life. They are compelled to sell their labor at a very low price in tea gardens or elsewhere. Besides, they dig soil, carry loads, or engage themselves in similar works of day laborers. They are accustomed to hard work.

1.2. Objectives of the study:

Every study has some definite objectives. The objectives of this study are: To get knowledge about santal people. To get knowledge about their social, economic & political condition. To get knowledge about their cultures, tradition & religion. To get knowledge about their rights & discrimination. To get knowledge about their living condition. To get knowledge about their housing & resident pattern. To get knowledge about their relation with Bangali people & government. To get knowledge about the origin of them.

1.3. Methodology:
a. Design: The study was conducted through the use of case study method. Data were collected from the Santal respondents to form the field report. In this study data were collected through questionnaire technique and analyzed to explain the various statuses of Santal peoples. For in-depth study few case studies are also incorporated. b. Unit of Analysis: Santal peoples, mainly the husband & wife of various families (age 25-40). c. Study Area: The Joktipara village of Santals in Kakonhat municipality under Godagari upozilla. e. Sampling: Purposive sampling was used to collect data from the field. Total sample size was 5 families. f. Sources of data: The data were collected from two sources: (a) Primary sources: Data were collected from the field by using sample case study method.

(b) Secondary Source: Various articles, research papers, and internet also. g. Techniques of Data Collection: A questionnaire was developed, finalized and used for data collection. h. Methods of data Collection: Data were collected through case study method. i. Data Collection from Field: Five interviewers with the help of supervisors have collected data from field. j. Data Processing and Analysis: Data were computerized, analyzed and interpreted by using software like MS Word.

1.4. Limitations of the Study:

This study may have some limitations. The limitations of this study are following: a. Financial limitations: Money is essential to conduct a comprehensive study, but as a student I had less ability. b. Limitations of time: The time was limited to conduct the study. c. Limitations of experience: This was my first comprehensive study; as a result I had not much experience about social research. d. Limitations of study area: The study was conducted on only one community, as a result it was slight difficult to generalize the explanation in whole Santal community.

Chapter 2
2.1. Background of the Santals:
The Santals, an ethnic group in Bangladesh, mainly living in the Himalayan submountain region in different districts of Rajshahi division. Their principal home is in radha (in West Bengal), the forests of adjacent Bihar (Jhadkhand) and Orissa, and Chhota Nagpur. The British government assigned a special territory for their living and named it Santal Pargana. It is difficult to definitely say when and why they settled in the East Bengal region. But the census of 1881 shows that there were Santal settlements in the districts of Pabna, Jessore, Khulna and even in Chittagong. A survey of the Santal population of present Bangladesh area conducted in 1941 recorded their number as 829,025. The censuses organized after the Partition of Bengal (1947) did not count Santals as a separate group of people, and consequently, their exact number in East Pakistan could not be determined. According to an estimate made by Christian missionaries in the 1980s, the Santal population in northern Bangladesh was over one hundred thousand. According to the 1991 census, the Santal population was over two hundred thousand. Santals are the descendants of Austric-speaking Proto-Australoid race. Their complexion is dark, height medium, hair black and curled, and lips heavy. Mundas, Oraons, Paharias and some other ethnic groups have a good deal of similarity with the long-headed, broad-nosed Santals in physical features, language and culture. Similarity is also there in their village panchayet administration, in social values, and their characteristic love for dance, singing and music.

Figure1.1: Position of Santals & the study area

2.2. Common features of Santals:

a. Religious beliefs & practices: Santals and related aborigines are among the earliest settlers of the subcontinent and are acknowledged as the progenitors and maintainers of agricultural production system and agro-based culture. Although the chief god of Santals is the god of the sun (Sing Bonga, in their language), the god of mountain Marang Budu is also dignified enough to have become a village-god. Santals believe that soul is immortal and that supernatural soul (Bonga) determines worldly good and evil. Bonga occupies an important place in their daily worship. Probably that is why house-deity Abe-Bonga is quite a mighty god. Influence of folk Hindu deities is also visible in their religious ceremonies. In fact, Santal men and women are animistic nature-worshippers, but again they acknowledge Thakurjiu as Creator. Idol-worship is not a part of their religious practices. There are also many followers of Christianity. b. Festivals & cultural programs: Santals are fond of festivities. Like Bangalis, they also have 'thirteen festivals in twelve months' ie, many festive occasions around the year. Their year starts with the month of Falgun (roughly, 15 February-15 March). Almost each month or season has a festival or fiesta celebrated with the pomp of dances, songs and music. The Shialsei festival of Santals takes place in the New Year month of Falgun, Bongabongi occurs in Chaitra, Home in Baishakh, Dibi in Ashwin, and Sohrai at the end of Paush. Sohrai is a kind of national festival for Santals celebrated with great pomp on the last day of Paush (around 16 January). To express gratitude to the god of crops is also a part of this festival. It turns splendid with dance, songs, music and pleasant beauty of flowers along with food and drinks. Probably its greatest attraction is the chorus dance of Santal girls. Another important ceremony of Santals is called Baha or the festival of blossoms. The purpose of this festival at the beginning of spring is to welcome and offer greetings to the beautiful blossoming of colourful flowers. It is also characterised with an overflow of dancing, singing and music. c. Dress patterns & livelihood: Santals live a poor life. They are compelled to sell their labour at a very low price in tea gardens or elsewhere. Besides, they dig soil, carry loads, or engage themselves in similar works of day labourers. They are accustomed to hard work. Like their simple, plain and candid way of life, their dress is also very simple. Women wear short, coarse but colourful sari, fix flowers on their heads and hair-buns, and make themselves graceful with simple ornaments. Men wear dhutis or gamchhas (indigenous towels). Well-to-do and educated Santals wear modern dress. Skilful workers as they are, Santal women, especially young girls are by nature very beauty-conscious. Santal men and women wear tattoos on their bodies.

Figure1.2: A Santal woman respondent

d. Food habits: Principal food items of Santals are rice, fish and vegetables. They eat crabs, pork, chicken, beef and the meet of squirrels. Jute spinach (nalita) is one of their favourite food items. Eggs of ducks, chicken, birds, and turtles are delicacy in their menu. Liquor distilled from putrefied rice called hadia (or pachai) is their favourite drink. They are also accustomed to distill liquor at home from mahua or palmyra syrup. These drinks are indispensable in their festive ceremonies. Santal women are skilled in making different kinds of cakes. e. Choosing mates & marriage: The Spring Festival of Santals provides young men and women an opportunity to exchange hearts. The hub of such exchange of hearts or choosing one's partner is the akhra (sort of club) just as the dhumkadia of Oraons. In the Santal society, there is no bar against young couples' premarital free-mixing. But in their married life, breach of faith is indeed rare. Divorce is allowed in their community. Paying the bride a dowry is still in vogue but the amount is usually very small. Both widows and divorced women have the right to remarry. f. Language: The Santal language (Santali) belongs to the family of Austric languages. Santali has profound similarity with Kole and Mundari languages. Today most Santals of Bangladesh speak both Bangla and Santali. Also many Bangla words are now adopted in Santali. There is no written Santali literature, but the rich heritage of folk songs and folk tales of Santals is acknowledged by all. Just like the fact that Santals have a language but no alphabet, they have a religion but no canonical scripture. In the terribly 9

poverty-stricken life of Santals, Christian missionary work of social welfare and, along with that, preaching of the message of spiritual peace accelerated their conversion to christianity. On the other hand, as a result of financial aid from NGOs, desire for receiving modern education is growing among Santals, but poverty is a great obstacle. The Santal community has not been able to free themselves from the rule and exploitation of landowners and moneylenders. Santals took active part in the tebhaga Movement that took place during the period between 1946 and 1950. g. Funerals: Santals cremate their dead bodies. But today, many of them bury the dead in graves. When an inhabitant of a village dies, the village headman's duty is to present himself at the place of the departed and arrange for the last rites with due respect. The custom of holding a sraddha (obsequies) ceremony later at a convenient time is also in practice in the Santal community.

Figure1.3: House of Santal village

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Chapter 3
3.1. Case studies:
There are five case studies which have been formulated from Santal community. Case study 1: Name: Biplob Hazda. Age: 28. Sex: Male. Biplob Hazda is a farmer in occupation. He is married & have only one girl child yet. He is a follower of Santali religion. His caste is Hazda. His main language is Santali. He is illiterate. He achieved his occupation by his own choice, not by inherently. His monthly income is below 5000 taka & he tries to limit his expenses by this income. The house pattern of Biplob Hazda is clay type. His family is nuclear; he lives with his wife, daughter & aunt. His main source of income is agriculture. & the agriculture system which he follows is traditional, not modern. He mainly ploughs the plane lands, most of the lands in this village are plane, he mentioned. He mainly grows rice. The amount of crop which comes from the field after cultivation, it fulfills the needs of his family moderately. Biplob Hazda said that he dont believe in polygamy. He thinks that small family brings happiness. The age of his marriage was 25 & her wife was 21. He also doesnt believe in early marriage. There was no existence of dowry system during his marriage. After marriage the wives lives in the husbands house like Bangalies. He mentioned that there is practice of divorce in their society. The procedure of divorce is traditional. The only daughter of Biplob Hazda goes to school regularly. He wants to make his daughter highly qualified. There is some educational facilities whish found in their village. But the higher education facilities are not available to them. He said that it is caused by govt. negligence. Biplob Hazda said that the Santals are residing in this place for over 200 years. They mainly came from Indian subcontinent. He mentioned that they could be more older than this, but there is a Colloquial story that there was a severe attack of some Ghost or Jin which killed many Santals. So the forefathers of them flew away because of this fear in Nepal & came back after many many years. Biplob Hazda said that the facilities in job & work sector for them are not so good & also not so bad. They dont have to suffer much for being minority. Biplob Hazda said that he or they are not getting proper health facilities. There is lacking of doctors in their village. The main health problem is caused by taking service from unauthorized doctors. But there toilet is sanitary toilet. & the main source of drinking water is 11

tube-well. They mainly take health services from village doctor. The rate of going to hospital or doctor is very low. Biplob Hazda doesnt own his land in which he is living. They live in Khas Jami allotted by govt. or land owner. He doesnt have the permanent land access. He doesnt have any legal documents of his land. He doesnt have the right to sell this land. & in their society women doesnt get any property. Biplob Hazda took loan from a NGO named Karitas. But he & many others are suffering now for taking loan. He complained that the field workers are behaving brutally with them for paying the loan back. So they are repaying the loan of NGO by taking loan from other individuals with high rate of interest. Biplob Hazda said that there is an organization of them named Jatiya Adibashi Parishad. It works for the welfare of the Santals. He knows that men & women have equal rights. There is no difference between daughter & son. But it is not seen most of the families in their locality. He thinks that women are exploited by men in their society. The main decisions of a family are mainly provided by father or husband that means male. Taking part of women in decision making in family or society is not common. Biplob Hazda observed that there is not much modernization program in their locality. Some steps are taken by NGOs but it is mainly limited by micro credit program which is controversial.

Case study 2: Name: Mahesh Kisqu. Age: 45. Sex: Male. Mahesh Kisqu is a farmer in occupation. He is married & has five children. He is a follower of Christianity. His main language is Santali. He is illiterate. He achieved his occupation by his own choice, not by inherently. His monthly income is below 5000 taka but his monthly expenditure often goes beyond his income. The house pattern of Mahesh Kisqu is clay type. His family is not fully nuclear & not fully joint; he lives with his wife, children, uncle, aunt. His main source of income is agriculture. & the agriculture system which he follows is traditional. He mainly ploughs the plane lands. He mainly grows rice. The amount of crop which comes from the field after cultivation, it doesnt fulfill the needs of his family. Mahesh Kisqu said that he dont believe in polygamy. The age of his marriage was 22 & her wife was 18. He also doesnt believe in early marriage. There was no existence of

12

dowry system during his marriage. After marriage the wives lives in the husbands house like Bangalies. He mentioned that there is very low practice of divorce in their society. The children of Mahesh Kisqu go to school regularly. He wants to make them highly qualified. There are some educational facilities which found in their village. But the higher education facilities are not available to them. He said that it is caused by govt. negligence. He said that the main problem in educational sector is financial problem. Mahesh Kisqu said that the facilities in job & work sector for them are not good. Mahesh Kisqu said that he or they are not getting proper health facilities. There is lacking of doctors in their village. The main health problem is the disease Typhoid. There toilet is not sanitary but well structured. & the main source of drinking water is tube-well. They mainly take health services from village doctor. The rate of going to hospital or doctor is very low. Mahesh Kisqu is the owner of his land. He has the proper documents of his land. He also has the right to sell his land. Mahesh Kisqu didnt see any activity of their organization Jatiya Adibashi Parishad. He knows that men & women have equal rights. There is no difference between daughter & son. He thinks that women are exploited by men in their society. The main decisions of a family are mainly provided by father or husband. Mahesh Kisqu said that there are some modernization programs in their locality. He explained it as mainly modern cultivation.

Case study 3: Name: Philip Sorren. Age: 24. Sex: Male. Philip Sorren is a service holder in occupation. He is married & has no children yet. He is a follower of Christianity. His main language is Santali. He got his education till secondary level. He achieved his occupation by his own choice, not by inherently. His monthly income is below 5000-7500 taka but his monthly expenditure is below 6000 taka. The house pattern of Philip Sorren is brick made house with tin roof type. His family is nuclear; he lives only with his wife. His another source of income is agriculture. He gave lease his crop lands & there grows rice & corn. The amount of crop which comes from the field after giving share, it fulfills the needs of his family. Philip Sorren said that he dont believe in polygamy. His religion doesnt encourage polygamy. The age of his marriage was 20 & her wife was 18. He also doesnt support early

13

marriage. There was no existence of dowry system during his marriage. After marriage the wives lives in the husbands house. Practice of divorce is not common in their society. Philip Sorren said that the facilities in job & work sector for them are moderate & sometimes they have to face some problems & inequalities for being minority. Philip Sorren said that he or they are getting some health facilities. There toilet is not sanitary. & the main source of drinking water is tube-well. They mainly take health services from village doctor. The rate of going to hospital or doctor is not very regular. Philip Sorren is the owner of his land. He has the proper documents of his land. He also has the right to sell his land. Philip Sorren said that there is a cultural organization in there locality which is popular among Santals is Rajkumar Cultural Organaization. Philip Sorren knows that men & women have equal rights. There is no difference between daughter & son. He thinks that women are exploited by men in their society. The main decisions of a family are mainly provided by father or husband. He said that there are some modernization programs in their locality. He explained it as the Micro credit programs of Karitas NGO by which they are getting credit access.

Case study 4: Name: Samson Hazda. Age: 26. Sex: Male. Samson Hazda is a day laborer in occupation. He is married & has only one child. He is a follower of Christianity. His main language is Santali & Bengali. His education level is secondary. He achieved his occupation by his own choice, not by inherently. His monthly income is below 5000 taka but his monthly expenditure is also below 5000 taka. The house pattern of Samson Hazda is clay type. His family is nuclear. He lives with his wife & children. His main source of income is day labor. & the agriculture system which he follows is traditional. He mainly grows rice, potato & wheat. The amount of crop which he gets as share, it doesnt fulfill the needs of his family. Samson Hazda said that he dont believe in polygamy. His religion doesnt encourage polygamy. The age of his marriage was 20 & her wife was 19. He also doesnt support early marriage. There was no existence of dowry system during his marriage. After marriage the wives lives in the husbands house.

14

Samson Hazda said that the facilities in job & work sector for them are not good & they generally dont have to face inequalities for being minority. Samson Hazda said that he or they are getting some kind of health facilities. There toilet is sanitary. & the main source of drinking water is tube-well. They mainly take health services from village doctor. The rate of going to hospital or doctor is not very low. But he thinks that it is very necessary to take the advice & service of medical specialists & doctors. Samson Hazda is the owner of his land. He has the proper documents of his land. He also has the right to sell his land. He said that in there society the male child only have the right to have land inherently. Female child dont get any share of property inherently. Samson Hazda mentioned Jatiya Adibashi Parishad as their own organization. He knows that men & women have equal rights. There is no difference between daughter & son. He thinks that women are exploited by men in their society. The main decisions of a family are mainly provided by father or husband. Samson Hazda said that there are some modernization programs in their locality. He mentioned it as mainly some advancement in agriculture. He said that they faces some inequality in official & administrative works, they treated with less importance than Bangalies. They also face discrimination in government laws.

Case study 5: Name: Basanti Marmu. Age: 35. Sex: Female. Basanti Marmu is a housewife in occupation. She is married & has three children. She is a follower of Christianity. Her main language is Santali & Bengali. The monthly income of her family is below 5000 taka but his monthly expenditure is also below 5000 taka. The house pattern of Basanti Marmu is clay type with tin roof. Her family is nuclear. She lives with her husband & children. The main source of income of her family is agriculture. & the agriculture system which they follow is traditional. They mainly grow rice. The amount of crop which comes after cultivation, it fulfills the needs of her family moderately. Basanti Marmu said that she doesnt believe in polygamy. Her religion doesnt encourage polygamy. The age of her marriage was 10 & her husband was 30. Though her marriage was early, but she doesnt support early marriage. There was no existence of dowry system during his marriage. After marriage the wives lives in the husbands house. She mentioned that the practice of divorce is not found generally in their society.

15

The children of Basanti Marmu go to school regularly. She wants to make them highly qualified. There are some educational facilities which found in their village. But the higher education facilities are not available to them. She said that the main problem in educational sector is financial problem. Basanti Marmu said that the facilities in job & work sector for them are good & they generally dont have to face inequalities for being minority. Basanti Marmu said that she or they are not getting proper health facilities. The main health problem is the disease Pneumonia, Fever etc. There toilet is sanitary. & the main source of drinking water is tube-well. They mainly take health services from Ayurvedic consultants, Snake charmers, & sometimes from govt. hospitals. The rate of going to hospital or doctor is very low. The husband of Basanti Marmu is the owner of their land. He has the proper documents of his land. He also has the right to sell his land. She said that in there society the male child only have the right to have land inherently. Female child dont get any share of property inherently. She knows that men & women have equal rights. There is no difference between daughter & son. She thinks that women are exploited by men in their society. The main decisions of a family are mainly provided by father or husband. Basanti Marmu doesnt think that any modernization programs have been taken in their village. She thinks that the main problem of their village is electricity. She also thinks that there is social inequality they face but it is not because of being minority. She said that it is caused by male dominated society.

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Chapter 4
4.1. Social, economical & political issues of Santals formulated from case studies:
There can be expand some social, economical & political aspects of Santal community & group based on case studies, observation, journals & articles. a. Language: The language of Santals is mainly Santali (which is their original language) & Bengali. They talk in Bengali generally, especially with outsiders. When they converse among themselves, they use Santali language. b. Education: The education level & educational situation of Santals is not very good. Most of the Santals received their education within primary level. Many Santals are illiterate. The highest level of education of them can be said as secondary level. This situation is mainly caused for the financial problem of Santals & the lacking of higher educational facilities within their area. But most of the Santals are aware of the necessity of the education & they are trying to make their children educated. c. Occupation: The main occupation of the Santals is agriculture. People who have their own land they are growing crops by their own hand or they are giving lease of their lands. Who dont have own lands, are working in others land. Besides these there are some people who are rickshaw puller, van driver etc. Very little number of them is govt. service holder. The occupations of Santals are mainly chosen by them, it didnt come to them inherently. The occupations of their forefathers are not clearly known by them. d. Housing: The housing condition of Santals are not modern rather traditional. Most of the houses of Santals are made up of clay. It is unbelievable that these clay made houses are very strong which can protect some kind of storm. Most of the houses roof is tin made. Some are made of clay. Though the houses of Santals are made from clay, but it looks very beautiful & they keep their houses neat & clean. Their clay made houses bears a tradition of rural Bangladesh. e. Living condition: The living condition of Santals is traditional as like other backward villages of Bangladesh. They live without electricity, modern science, modern communication system, technologies, health facilities & proper sanitation system. f. Standard of life: The standard of life of Santals is not very high. Most of the Santals lives below the poverty line. They are deprived from modern facilities & govt. services. Most of the Santals cant fulfill their daily needs with their income. g. Population: In the area of Joktipara their leaves approximately 50 families. That means the probable number of people in this Santal village can be 240-270 People. But in Santal locality, the number of active people is less than inactive people. 17

h. Marriage pattern: The marriage pattern of Santals is traditional. They marry according to their religious system. In many cases, boys & girls marry according to their own choice. Most marriage completed through familial arrangement. Father mainly takes decision about marriage in their locality. i. Health: The situation of health & health related issues in Santal community is not updated. It is very backward as like many rural areas of Bangladesh. Santals generally doesnt go to hospital or doctors. They take health services from Ayurvedic consultants, Snake charmers, village doctors etc. it is a good sign that many Santal families have sanitary latrine, but they are not aware of modern health services. Most of the Santals think that the service of Govt. hospitals & doctors is necessary, but they cant reach these services easily. j. Land rights & distribution: Santals are partly landowner & partly landless people. Some of them have their own lands. They have proper documents of their lands & they have the rights to sell it. But many Santals doesnt have any lands of their own & they live in Khas land which has been allotted by government or Bangali landowners. These people dont have any legal documents of their lands & they also dont have any right to sell their land. k. Agriculture pattern: The pattern of agriculture of Santals is traditional. They also use traditional tools such as animal power, plough, ladder etc. There havent reached modern & technological agriculture system properly. The lands of Santal area are mainly plane. So they grow rice, wheat, corn etc. Which amount they grow most of the cases doesnt fulfill the needs of them. l. Political rights & movements: The history of political movement of Santals is very old (which have been discussed later). But generally they have the normal rights to take part in political movements. Some Santals (mainly men) works in some political parties. They are mainly interested to communist parties. They also use their right of giving vote in any election. They have a organization of their own named Jatiya Adibashi Parishad which is working for their political & other rights. But many Santals think that the activity of this organization is not effective & it is eyewash. m. Administration: Santals have their own administrative frame in their locality. Overall they obey the laws & administration system of Bangladesh govt. But inside their village, they follow their own rules & administration. They have a village head which they call Panchayat. In their village, Panchayat do the works of general administration & solve their internal problems & conflicts by Shalish. n. Immigration: Santals are mainly original resident of Jharkhand of India. They immigrated in Bangladesh area near 19th century. But the causes behind their immigration are not so clear. o. Crime & violence: The situation of crime & violence in Santals locality is not very bad. They generally dont face crime & violence in their locality. But sometimes their happen some incidents of crime which is not so serious & also in minor level. 18

Chapter 5

5.1. Historical focus on Santals:

There is some enriched history of Santals in the history of Bangladesh. It is more famous than any other tribal group in Bangladesh. It is mainly the history of two political movements, as I mentioned earlier. One of my respondents, Biplob Hazda, told me a long history of their political movements in the meantime of his interview with me. Later I checked his statement with dependable sources of information. In below, there is a summary of two historical events of Santals of the statement of Biplob Hazda & some articles. a. Santal Rebellion (1855-56): It was the armed insurrection of the Santals against zamindars, moneylenders, and the police. Though peace loving and docile like most other primitive people, the Santals had launched a highly organized armed insurrection against their oppressors who went into their realm to make themselves rich. The penetration of the colonial state and its consequent imposition of laws and regulations, rent and control, etc had originally led the Santals to leave their habitat in the hilly districts of Cuttack, Dhalbhum, Manbhum, Barabhum, Chhotanagpur, Palamau, Hazaribagh, Midnapur, Bankura and Birbhum; and settled in the plains of the Rajmahal Hills. They cleared large tracts of land, hitherto under forest, for cultivation. The colonial state agents came there to claim their proprietary dues. The Santals were forced to resist the colonial state penetration and uphold their natural rights. They believed that one who cleared the land first was its master. The Mughal government honoured this tradition and thus no problem arose then. But the colonial state had its own agents in the person of the zamindar to claim the ownership. Against the encroachment of their natural rights, there were uprisings in 1811, 1820 and 1831. But the most serious, the most organized and the most extensive was the great rebellion of 1855-56 to suppress which several rounds of military expeditions had to be sent. The Santals used to call the Bengalis moiras and dikus whom they considered as their enemies, because it was they who were their zamindars, moneylenders, shopkeepers and railway labour contractors and were invariably oppressive. To get rid of the moiras and dikus, the Santals got organized in early 1855. The actual rebellion was triggered off when their leader, Bir Singh, was summoned to the kachari of the Pakur Raj and mercilessly beaten and confined in chains in presence of his followers. The Santals took oath touching the sal tree, which they took as the symbol of unity and strength. The insurrection spread rapidly from June 1855. Like most popular insurrections, the Santals took the technique of guerilla fighting. Postal and railway communication was severed; the state agents were driven out of their clearings. Railway labour contractors, who forced Santal women to become labourers, were killed, if found. Rent payment to zamindars was totally stopped. Pledges to moneylenders were negated by a declaration.

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At Pirpali the Santals roundly defeated the military expedition under Major Burroughs which encouraged them to become aggressive. Martial law was declared on 19 July 1855. Three regiments of forces were sent to subdue the Santals. The Rajmahal Hills were drenched with Santal blood. Santal villages were all raged. The captured Santals were made railway construction labour in chains. By the third week of February 1856 most of the leading Santals were captured and executed. The rebellion subsided at last in March 1856. To stop any future uprising on the part of the Santals large numbers of moiras and dikus were settled in the Rajmahal Hills with proprietary rights.

b. Nachole Uprising: It is an uprising of Santal peasants in Nachole thana under Chapai Nawabganj sub-division of Rajshahi district in 1949-50. Like TEBAGHA, NANKAR and TONK movements of the time, the Nachole uprising was initiated and organized by the communist activists. They took the Santal peasants of Nachole as their strategic target for staging a revolution in Bengal. Most Santal peasants had no rights on land though they cultivated the same spots of land for several generations. The jotedars collected rent from them in kind. According to local customs, each Santal peasant working in the field in harvesting time used to get as his share three ari paddy for every twenty ari cut and thrashed by the peasants themselves or labourers. The adhiar (sharecropper) peasants used to surrender half of their crops including their by-products to the jotedars. The communist cadres made the peasants conscious of the exploitations and of their rights. In December 1949 and early part of 1950, the peasants of villages such as Ghasura, Chandipur, Kendua, Rautara, Jagdai, Dharol, Shyampura and Napitpara of Nachole thana stopped paying rent to jotedars. Their demands were that instead of customary three ari paddy, the jotedars must agree to give them seven ari for every twenty ari production as labour charge and that the adhiars must receive two thirds of the harvests for cultivation of land. There had been sporadic violence in several places. Several policemen were killed and many houses of jotedars looted. The zamindars and jotedars with the help of police followed a policy of brutal repression. Such actions rather made the resistance movement fiercer. The leaders of peasant action committees were ILA MITRA, Animesh Lahiri, Ajhar Sheikh, Brindaban Shaha and twenty others. All of them were arrested and after trial, sentenced to long-term imprisonment. Later many of them including Ila Mitra were released on political grounds. Under the EAST BENGAL STATE ACQUISITION AND TENANCY ACT (1950) the Santal peasants were given rights on land and accordingly, they got the right to pay rent in cash at established rates for other normal peasants. But unfortunately, many Santal peasants deserted their villages and migrated to India to escape from police hunting and trial.

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Conclusion & recommendation:

The Santals are one of the traditional tribal & minority groups of Bangladesh. They are living a substandard life without noticing us or the higher part of the society. The cultures & traditions of Santals can be a great asset to our country. But it is a matter of great sorrow that they are very much ignored of their natural rights & modernization. There are some NGOs which are working for the development of them. But still the role of these private organizations is divisive. Only effective programs of govt. organizations with the help of accurate private organizations can solve the problems like social, health, discrimination, political, law & many other problems of Santals. Government of Bangladesh should take proper organizational steps & development programs to improve the condition of Santal community immediately. The government & Bengalis should also treat the Santals as proper citizens of our country, not as minority group or lower class. Only then the problems of Santals could be solved.

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References:
The references are given below which I used to prepare this study paper. Field work & interview with Santals. Banglapedia. Encarta Encyclopedia. Articles & journals on internet.

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