PANDIT JAWAHARLAL NEHRU ON TRIBES AND TRIBAL WELFARE

Abstract

Jawaharlal Nehru conveyed the message of national liberation to the remotest parts of the country and the message that every region and group irrespective of Caste. In this process he came into contact with many tribal groups such as Nagas and other tribes, then NEFA, Bhills of Western Region, Snathals, Oraons etc. of Central East Region and Gonds of South-Central Religion etc. Nehru himself said I HAVE ALWAYS LONG BEFORE I BECAME PRIME MINISTER FELT VERY STRONGLY TO THE TRIBAL PEOPLE OF THIS COUNTRY. He never appreciated the use of the term Adivasi as a derogatory term to refer to tribals. He is totally opposed to the superiority complex exhibited in the civilized societies looked into primitive society. He feels that trial way of life and culture are superior to ours and he said I am not at all sure which way of life is better ours or theirs. But in some ways, I am quite certain theirs is better. Nehru advocated a new policy in the wake of new development of India. In 1952 after a visit to the then NEFA some of them were undoubtedly rather primitive, but many more remarkably developed and advanced. While speaking on a debate on a Constitutional Amendment Bill in 1951, he declared that we must distinguish between the communal approach of helping our weaker and more backward brothers and sisters. He further opposes the word backward class of citizens and he said I hope the select committee will find some better wording. He believed that Adivasis have also a role to play in promoting the progress of this country. He further said that in the name of assimilation, force should not be used nor the virtues and values of tribal customs and laws be supplanted. He opposed the two extreme approaches i.e the museum curio (development in isolation) approach and the open door (total assimilation) approach because he felt that both these approaches are equally damaging to the tribal life and culture. The interaction with the tribals on one hand and Anthropologists on the other crustalized into basic policy postulations popularly known as PANCHSHEEL for tribal development details as given in this paper. Further, an appraisal of the contemporary tribal situation in India in the light of Nehrus committee to socialist democracy paper critical analysis given by B K Roy Burman also discussed in this paper.