Samar Shesh Hain Upnyas main Adiwasi Naree Samashya

Abstract

The tribal communities have been excluded from the mainstream and literary spheres for centuries. These communities have been marginalized and discriminated against since ancient times, labeled as backward. Even today, they continue to face neglect. As a result, their traditions, Indian culture, art, love for nature, sense of community, and wildlife and forest resources are under constant threat.

The tribal society associated with Jharkhandi culture is being forced to struggle for its existence, identity, recognition, and participation within its own land of Jharkhand. Due to population growth, outsiders have begun settling in tribal areas, offering financial loans under the guise of help. Initially, these economic facilities were provided, but later, under their shadow, the exploitation of tribal society—socially and culturally—intensified. Outsiders, capitalists, and the British government collaborated to exploit tribal communities for their selfish gains in various ways.

This exploitation was not limited to economic, social, or cultural aspects but also extended to taking undue advantage of the free-spirited tribal lifestyle, including violating the identity and dignity of tribal women. The situation has worsened to the extent that in the era of globalization, tribal communities are being showcased in markets. For instance, tribes like the Jarwa and Onges in the Andaman and Nicobar Islands have been turned into tourist attractions, akin to caged animals in a zoo. This represents a disturbing amalgamation of development and market forces.

Whenever outsiders, moneylenders, capitalists, or the British interfered in tribal life, the communities organized themselves to protect their social and cultural identity and launched movements to assert their rights. Although these uprisings were suppressed by the British government, Jharkhandi tribals never compromised with exploitation and oppression.

Numerous writers, including Vrindavan Lal Verma, Rangeya Raghav, Hariodh, Yogendra Nath Singha, Rajendra Awasthi, Maitreyi Pushpa, Ramanika Gupta, Nirmala Putul, Himansh Joshi, Sanjeev, Akhileshwar Jha, Shailendra Sagar, Prabhash Joshi, Mohandas Naimishray, and Bhagwan Das, have addressed the exploitation of tribal communities in their literary works. They have highlighted the struggles of tribal communities grappling with threats to their identity and existence and have encouraged creative literature that amplifies their voices.

Continuing this tradition, author Vinod Kumar, in his novel Samar Shesh Hai, portrays the modern problems and struggles of the Jharkhandi tribal society. These struggles are depicted in various forms, such as exploitation by moneylenders, issues faced by women, resistance against displacement, administrative neglect, industrialization, the demand for a tribal exploitation-free state, and rebellion against colonial politics. Whether men or women, each member of the tribal society has their own unique challenges, but the issues faced by women remain as persistent in the 21st century as they were in the past.

This research article attempts to shed light on the exploitation and problems faced by Jharkhandi tribal women.