Christmas 1899 Chota nagpur
I wrote this story at the start of my journey discovering the legacy of my ancestors. I know more now about the importance of the honored tribal leader of Chotanagpur, Birsa Munda, to the Adivasi people of India. There is some connection of his story to my ansestors and I have my own fictionalised version, which have now reritten. As my understanding becomes more complete, my hope is to reflect on our interconnectedness as human beings, and the complexities of our histories.
The struggle for land rights and preservation of culture is a continuous struggle for indigenous peoples around the world. How my ancestors crossed paths with those in India is central to the book I am writing. I am finding there is much to learn about the legacy of my flesh and blood on people who I never was aware of until just recently.
7/13/15
...................
The Chota Nagpur plateau is a jungle region surrounded by great rivers in.northeast India: south of the Ganges, north of the Mahanadi.
These jungles are shared by various tribes, coexisting and stewarding the earth side by side for thousands of years. Some speake a tongue that traces back to Dravidian origin. Others speak with Asiatic-Australian lips that sound more like the Hmong of Southeast Asia than any other language on the sub-continent.
They once all were called "Kols" by outsiders. Commonly held stereotypes held ny those greedy for land was that they were lazy at home, but hard workers far away. Some were taken away from the land of their ancestors, to work in construction or on plantations or to carry luggage. The word "coolie" was used to refer to the porters at the Calcutta port in the early 19th century.
The tribes of the jungle are varied and it was only the outsiders who had the need to call them something. So they are known as the Oraon or Kurukh, the Ho and Santhal, the Gunda and the Munda. Today they all unite under the name Adivasi.
Each tribe found ways to survive and prosper in the jungle. Their relationship to each other was bound up in their connection to the land. Common belief held that tjere is nut one supreme power, creator, protector and judge. The trickery of the spirit world reaks havoc on the physical world and each tribe has their own traditions and ways to live in such a world.
Outsiders encroached on the jungle hungry for land. The zamindar system of land ownership was imposed on the tribal people at the edge of the jungle. By 1818 the British East India company's influence extended even to the jungle -- even before it was discovered that the hills were rich with minerals. After 1857 and the Sepoy Mutiny the British government took over command of most of the subcontinent.
In 1845 German Evangelical missionaries were invited to the region. Once discovered that the tribal people were responsive to Christianity the Catholics and Anglicans also established missions and churches. By 1899 there was a considerable Christian community among the tribal people. The largest number of converts among the Munda.
The missions provided new opportunities for tribals in a world that was rapidly changing and impacting them. In general there was a great empathy for the tribal cause. However the missionaries did not always completely understand what mattered the most to these tribes. They provided education and responded to physical needs as they best knew how. Responding to epidemic concerns such as famine and leprosy. The German missionaries, in particular, were determined to create self-sustaining and independent communities.
Birsa Munda was from a family that had converted to Christianity. He attended a school where my great great uncle, Alfred Nottrott, had taught. He was a very bright student. Having voiced his objections about something that displeased him greatly, it was not well received and so he was dismissed from the school. He eventually would lead a rebellion, as described below. It is known that the German missionaries, possibly my great great grandfather, Ferdinand Hahn, attempted to intervene on his behalf. But Birsa Munda never received a fair trial and died in Jail.
The nature of the tensions between the missionaries and Birsa Munda (and his family) may not yet be fully understood. The Birsa story is legend. Birsa's passion for his people and spiritual yearning eventually led this young man to lead his people in the last great tribal revolt of the 19th century. Birsa Munda has become an iconic hero, now honored in India as a Freedom Fighter.
The struggle for land rights and preservation of culture is a continuous struggle for indigenous peoples around the world. How my ancestors crossed paths with those in India is central to the book I am writing. I am finding there is much to learn about the legacy of my flesh and blood on people who I never was aware of until just recently.
7/13/15
...................
The Chota Nagpur plateau is a jungle region surrounded by great rivers in.northeast India: south of the Ganges, north of the Mahanadi.
These jungles are shared by various tribes, coexisting and stewarding the earth side by side for thousands of years. Some speake a tongue that traces back to Dravidian origin. Others speak with Asiatic-Australian lips that sound more like the Hmong of Southeast Asia than any other language on the sub-continent.
They once all were called "Kols" by outsiders. Commonly held stereotypes held ny those greedy for land was that they were lazy at home, but hard workers far away. Some were taken away from the land of their ancestors, to work in construction or on plantations or to carry luggage. The word "coolie" was used to refer to the porters at the Calcutta port in the early 19th century.
The tribes of the jungle are varied and it was only the outsiders who had the need to call them something. So they are known as the Oraon or Kurukh, the Ho and Santhal, the Gunda and the Munda. Today they all unite under the name Adivasi.
Each tribe found ways to survive and prosper in the jungle. Their relationship to each other was bound up in their connection to the land. Common belief held that tjere is nut one supreme power, creator, protector and judge. The trickery of the spirit world reaks havoc on the physical world and each tribe has their own traditions and ways to live in such a world.
Outsiders encroached on the jungle hungry for land. The zamindar system of land ownership was imposed on the tribal people at the edge of the jungle. By 1818 the British East India company's influence extended even to the jungle -- even before it was discovered that the hills were rich with minerals. After 1857 and the Sepoy Mutiny the British government took over command of most of the subcontinent.
In 1845 German Evangelical missionaries were invited to the region. Once discovered that the tribal people were responsive to Christianity the Catholics and Anglicans also established missions and churches. By 1899 there was a considerable Christian community among the tribal people. The largest number of converts among the Munda.
The missions provided new opportunities for tribals in a world that was rapidly changing and impacting them. In general there was a great empathy for the tribal cause. However the missionaries did not always completely understand what mattered the most to these tribes. They provided education and responded to physical needs as they best knew how. Responding to epidemic concerns such as famine and leprosy. The German missionaries, in particular, were determined to create self-sustaining and independent communities.
Birsa Munda was from a family that had converted to Christianity. He attended a school where my great great uncle, Alfred Nottrott, had taught. He was a very bright student. Having voiced his objections about something that displeased him greatly, it was not well received and so he was dismissed from the school. He eventually would lead a rebellion, as described below. It is known that the German missionaries, possibly my great great grandfather, Ferdinand Hahn, attempted to intervene on his behalf. But Birsa Munda never received a fair trial and died in Jail.
The nature of the tensions between the missionaries and Birsa Munda (and his family) may not yet be fully understood. The Birsa story is legend. Birsa's passion for his people and spiritual yearning eventually led this young man to lead his people in the last great tribal revolt of the 19th century. Birsa Munda has become an iconic hero, now honored in India as a Freedom Fighter.
It was the 24th of December, 1899 and 7000 men and women had gathered to learn what Birsa Munda had in mind. This new messiah figure had stirred them all. Birsa’s
longtime companion a Munda woman, Sali, had been instrumental in organizing the women. Once you convince the women the men will follow.
No longer stewards of their own land they must work the farms for others, paying back endless debt. Or there is no work, and they must leave their homeland. All this is so foreign to their way that has no use for money, no individual ownership, that views work as a reciprocal qualitative relationship not a quantitative means of production.
The tribal people are frustrated with their status throughout Chota Nagpur and everywhere they are scattered. Hunting and farming was made difficult due to the increasingly powerful land holders and the Sahib Log (primarily the British, but generalized to all whites in the region). This frustration had been festering in their hearts since the 1855 Santal rebellion and the 1858 mutiny. Finally a leader arose in their midst who articulated their frustration. One who seemed to understand the nature of the Topi wallah Sahib Log (the powerful men who where hats)
Birsa had studied at one of the schools run by the German missionaries. These years had helped shape his views and build his skills. But the more he learned the more he would question why there were so many inconsistencies between the freedom promised with the message of Christ, which he had turned his faith to, and the actual freedom of his people.
Prejudices against his people and the ever increasing oppression was nagging at him so it became a goad in his side when his teacher, Nottrott Sahib, used a pejorative word to describe his peple: "primitives".
Perhaps he did not understand why it was so important for others to label those who lived in the jungle. If it was to be so call us what we speak: either Munda or Kurukh. Or csll us "man." Birsa only knew that this name aroused in him anger.
"How do we sit and listen to this uncultured man from the German tribe?" He asked his fellow students. Perhaps he used some other more colorful superlatives common to the tongue of his Mundane tribe.
It is said he was expelled from the school. For him it was a response to frustrations. He had stood and taken action that was in his reach.
This first action of protest strengthened his resolve to begin a movement of protest, directing him, and his companions, to organize Munda men and women throughout the jungle villages.
By this Christmas eve in 1899 he was ready to herald the Ulgulaan (revolution). The Anglican Mission at Murhu and the Roman Catholic Mission in Sarwad were to be their main targets on Christmas Day. He instructed his band of Birsaits to only attach the grand properties of the Sahib Log. He requested that the Christian Mundas would not be touched. While he had often said "Sahib, sahib ek topi hai"(all whites wear the same cap) and he had long since walked out on the Gossner Mission in Chaibassa, he still had fond memories, family and friends in Chaibassa.
Could Birsa have ever known what comes from violence against the violators? Had he elders to guide his way? Did this revolt just go the way of the revolts of the past? Would anything come out if it?
The revolt against Christian Sahibs during their most sacred holiday may not have exactly turned out as he had planned. But action seemed better than inaction. A protest had unmistakedly gone out.
The followers acted on their rage. The attack was on property behind which the Sahibs hide. It was clear enough, however, that people connected to property were invariably affected. With his own eyes Bursa Munda witnessed the destruction of schools, Munda homes and fields and the lives of Munda children. For the ones who take the land hide behind all who are connected to the land. This was not the ancient way, nor was it the enlightened way. There was a new evil force in the jungle for which they had no tradition.
The Indian military forces of the British galloped in and killed and arrested the majority of the Birsa followers. Birsa fled with a small band to the eastern hills of Chota Nagpur. The hiding place was near Lohardagga Here he his among the Oraon tribe. They let him aline in the jungle till he could find what to do next.
From the Oraon he heard of the Gossner missionary, Hahn Sahib. The Oraon had not found offence with this missionary, even among those who had not moved to the Christ way. Hahn Sahib had shown them how to write their Kurukh language. They trusted him even with their folk stories.
Further, they spoke, when tragedy hits he is one who finds a way. So in famine he has brought in relief. And with the Membsahib made a home for those with that dreaded disease, leprosy.
Birsa listened to the Oraon. Remembering that he had monopolised on the fact that the Mundas had been accused of causing the spread of leprosy. Many such scapegoats arise in any given crisis Birsa's message had been that through the power of the people they could dispel the evil spirits that caused this dreaded disease and all the evil that had come to the jungle.
Birsa had also received the reputation as a healer when he applied some remedies he had lesrned at the mussion school. He knew that he did not hold any personal supernatural powers. He remembered that these missionaries daily relied on a power much greater than themselves. He was in much need of power. This seemed to be a friend of the people he could trust.
A message was sent to the mission in Lohardaga requesting a visit. The reply was that Hahn was very much interested in a meeting. However, he was aware that the woods where Birsa hid were full of dangers for both men. So it would only be possible if Birsa would meet with him at the mission. It would be best for Birsa to calculate what kind of risk that would mean, but Hahn Sahib gave his word that he would not inform the authorities.
Birsa was well aware that the Germans were a different tribe from the British, though they both wore the Topi. It was clear that not everyone who had power and privilege chose to use it the same way. did not appreciate all that the British were doing in this land. Birsa remembered being taught the principle of self sufficiency and autonomy, the very principles that inspired him to organize his own people. The very principles that brought him to great frustration when he saw that in practice they had become like air, impossible to reach. His resources were limited, his time running out. He had to trust someone.
It took some weeks to plan the visit. In early January he was able to sneak onto the mission compound under the protection of night. As he approach the candle lit home, Birsa noticed a figure on the steps. He could not make out who it was, but it appeared that the man was waiting for him, for upon sighting Birsa he stood up, awkwardly yet expectantly. Nearing and seeing the light on the man's face he suddenly recognized that it was a child hood friend that he had studied with at the mission school, Pratap.
Birsa leaped with joy, but the man held his hand out to stop him from coming any closer. The candle light now showed the mans face, it was marked with scabs and his nose was crushed in. Suddenly Birsa's joy turned to horror. His friend was a leper!
By now the figure of Hahn Sahib darkened the front door, he called out a welcome in the Munda language. Birsa was so conflicted with emotion. Pratap broke through the confusion by speaking kind words. Hahn Sahib invited all to sit down. Pratap remained on the step, Hahn Sahib sat on the wicker chair on the varanda.
Birsa couldn't mover any closer, he simply squatted on his haunches (as is the customary seating position), staring at Pratap in disbelief and listening to how he had gone on pilgrimage to find healing only to get worse and worse and reduced to begging, how finally he heard of the home started in Lohardaga.
Birsa was so enthralled with what he heard that he barely noticed that a tali of rice and dal had been placed before him. Hahn Sahib laughed kindly interupting Pratap. "Take a breath and let our friend eat."
Indeed Birsa was hungry and he ate as the two men sat in silence watching. Birsa noticed that others had joined them. There were 2 or three men squatted behind Pratap, the man that brought the tali leaned against the edge of the veranda. A young German woman brought out a kerosene lamp and set it on a table by her father. She then joined her mother at the door. He noticed that while Hahn Sahib kept his strong but friendly face that the woman smiled a great deal, showing their teeth. The portion was modest, but quenched his hunger. Birsa drank the water in the cup and swished it around in his mouth and spit it out on the dirt.
He was still trying to collect his thoughts. They hadn't cleared any further after the food. But a familiar comfort that he had often felt while in the presence of his Christian Mundas began to wash over him. He had forgotten the fear he had felt for the past several weeks and the anger that had stirred his rebellion. Pratap took up his story again, and speaking in his native language, he said:
"My friend, you will be surprised to know that here I have become a Christian. I know that you have rejected this faith and gone back to our old practices. I've now been here nearly six months and have found that the people here are just like back at school. But on the night that you led the Ulgulaan I was here celebrating my first Christmas with these people. The warmth and kindness that I have felt here struck me to my very core. On that very night, while your Ulgulaan fell apart I came to finally believe in the Holy Child Jesus I wish everyone knew what a happy thing it is to be a Christian."
With these words Birsa once again remembered why he was here. He mustered finally his first words. Admitting that he was glad for Pratap's new found happiness, he reminded him that this does not change the conditions of our people. He turned to Hahn Sahib and requested that he be his advocate before the authorities. As he spoke all the fears and even some of the anger started to boil up. He mentioned that he recognized that Hahn Sahib was a man who understood his people, why one of the few Sahibs that spoke his language as well as Hindi. That he knew that he would be executed by the British, but that he wanted something to change because of the rebellion. He had a series of hopes.
Hahn listened thoughtfully, as did the others who surrounded him. Hahn paused before speaking and then gave Birsa three things to consider: to give himself up for the British would likely not make him a martyr; to have these hopes for his people be expressed in a trial; and to consider coming back to his Christian family. This was very disheartening to Birsa. He did not believe that the British would let him live let alone have a trial. If there were a trial he could not see how simply voicing the hopes of his people would be any kind of success. The invitation to return to the faith left him dejected. He turned to Pratap stating with wearied resignation that he had expected him to have joined the movement rather than joining the faith.
Pratap replied with words full of kindness. "I share with you the hopes for our people. But look at me," he stretched out his nubby hands in front of him. There is no place for me in your movement. We Mundas may well be the lowest of the low, but no matter what ones status in society if one becomes a leper one is no longer welcome anywhere. Here I am not only having my body repaired, I am welcome and I have a life here. All my objections that I held so tightly at school have melted away. And I can only hope that the way of Christ will become a way that will be freedom for my people and for all people.
As it was getting late, discussion turned to where Birsa could rest for the night. He would stay in the cook's quarters. Before the dawn, Birsa hid away undetected. He headed back towards his own village and within the weeks was captured and jailed.
Five months later a local British inspector came to Lihardaga for an annual audit of the funds given to run the asylum. The inspector mentioned casually that Birsa had died in jail of cholera. Hahn, cloaking his sorrow and dismay, could not hold back: "you know as well as me that Birsa Munda could not be made a martyr by execution so my guess is that the authorities poisoned him. How does a strong man like him succumb to cholera?"
The inspector coughed over the records he was reviewing. These Germans are so opinionated about matters that should not concern them, he thought. "These primitives can survive in the jungle, but put them in a cell three months and they rot!" answered the inspector.
"Three months!?! And no trial? No fair representation? What kind of system is this?"
Doris had entered the room to serve the two men some tea as they worked. At this last rant of Ferdinand's she shot her husband a stern and frightful look that would shut down any husband. In private she would ranted far worse then him about the ill-fate and cruel injustice shown Birsa Munda and the tribal people. But for now she didn't want anything to reflect badly on the mission. They couldn't risk anything that might block the limited funds they received for their work.
Immediately after the inspector left she placed a blank piece of paper and pen before Ferdinand insisting he write to the high magistrate exoressing our fervent dismay over the poor treatment of Birds Munda and his followers. If the authorities refuse to listen to the people and recognise their frustration with a legal system that gives them no recourse.
Doris had gathered the tea cups on the tray. As she left the room she added: "we nay not have much power to set right injustice. But as long as we have a voice we can make our protest heard."
----------
No longer stewards of their own land they must work the farms for others, paying back endless debt. Or there is no work, and they must leave their homeland. All this is so foreign to their way that has no use for money, no individual ownership, that views work as a reciprocal qualitative relationship not a quantitative means of production.
The tribal people are frustrated with their status throughout Chota Nagpur and everywhere they are scattered. Hunting and farming was made difficult due to the increasingly powerful land holders and the Sahib Log (primarily the British, but generalized to all whites in the region). This frustration had been festering in their hearts since the 1855 Santal rebellion and the 1858 mutiny. Finally a leader arose in their midst who articulated their frustration. One who seemed to understand the nature of the Topi wallah Sahib Log (the powerful men who where hats)
Birsa had studied at one of the schools run by the German missionaries. These years had helped shape his views and build his skills. But the more he learned the more he would question why there were so many inconsistencies between the freedom promised with the message of Christ, which he had turned his faith to, and the actual freedom of his people.
Prejudices against his people and the ever increasing oppression was nagging at him so it became a goad in his side when his teacher, Nottrott Sahib, used a pejorative word to describe his peple: "primitives".
Perhaps he did not understand why it was so important for others to label those who lived in the jungle. If it was to be so call us what we speak: either Munda or Kurukh. Or csll us "man." Birsa only knew that this name aroused in him anger.
"How do we sit and listen to this uncultured man from the German tribe?" He asked his fellow students. Perhaps he used some other more colorful superlatives common to the tongue of his Mundane tribe.
It is said he was expelled from the school. For him it was a response to frustrations. He had stood and taken action that was in his reach.
This first action of protest strengthened his resolve to begin a movement of protest, directing him, and his companions, to organize Munda men and women throughout the jungle villages.
By this Christmas eve in 1899 he was ready to herald the Ulgulaan (revolution). The Anglican Mission at Murhu and the Roman Catholic Mission in Sarwad were to be their main targets on Christmas Day. He instructed his band of Birsaits to only attach the grand properties of the Sahib Log. He requested that the Christian Mundas would not be touched. While he had often said "Sahib, sahib ek topi hai"(all whites wear the same cap) and he had long since walked out on the Gossner Mission in Chaibassa, he still had fond memories, family and friends in Chaibassa.
Could Birsa have ever known what comes from violence against the violators? Had he elders to guide his way? Did this revolt just go the way of the revolts of the past? Would anything come out if it?
The revolt against Christian Sahibs during their most sacred holiday may not have exactly turned out as he had planned. But action seemed better than inaction. A protest had unmistakedly gone out.
The followers acted on their rage. The attack was on property behind which the Sahibs hide. It was clear enough, however, that people connected to property were invariably affected. With his own eyes Bursa Munda witnessed the destruction of schools, Munda homes and fields and the lives of Munda children. For the ones who take the land hide behind all who are connected to the land. This was not the ancient way, nor was it the enlightened way. There was a new evil force in the jungle for which they had no tradition.
The Indian military forces of the British galloped in and killed and arrested the majority of the Birsa followers. Birsa fled with a small band to the eastern hills of Chota Nagpur. The hiding place was near Lohardagga Here he his among the Oraon tribe. They let him aline in the jungle till he could find what to do next.
From the Oraon he heard of the Gossner missionary, Hahn Sahib. The Oraon had not found offence with this missionary, even among those who had not moved to the Christ way. Hahn Sahib had shown them how to write their Kurukh language. They trusted him even with their folk stories.
Further, they spoke, when tragedy hits he is one who finds a way. So in famine he has brought in relief. And with the Membsahib made a home for those with that dreaded disease, leprosy.
Birsa listened to the Oraon. Remembering that he had monopolised on the fact that the Mundas had been accused of causing the spread of leprosy. Many such scapegoats arise in any given crisis Birsa's message had been that through the power of the people they could dispel the evil spirits that caused this dreaded disease and all the evil that had come to the jungle.
Birsa had also received the reputation as a healer when he applied some remedies he had lesrned at the mussion school. He knew that he did not hold any personal supernatural powers. He remembered that these missionaries daily relied on a power much greater than themselves. He was in much need of power. This seemed to be a friend of the people he could trust.
A message was sent to the mission in Lohardaga requesting a visit. The reply was that Hahn was very much interested in a meeting. However, he was aware that the woods where Birsa hid were full of dangers for both men. So it would only be possible if Birsa would meet with him at the mission. It would be best for Birsa to calculate what kind of risk that would mean, but Hahn Sahib gave his word that he would not inform the authorities.
Birsa was well aware that the Germans were a different tribe from the British, though they both wore the Topi. It was clear that not everyone who had power and privilege chose to use it the same way. did not appreciate all that the British were doing in this land. Birsa remembered being taught the principle of self sufficiency and autonomy, the very principles that inspired him to organize his own people. The very principles that brought him to great frustration when he saw that in practice they had become like air, impossible to reach. His resources were limited, his time running out. He had to trust someone.
It took some weeks to plan the visit. In early January he was able to sneak onto the mission compound under the protection of night. As he approach the candle lit home, Birsa noticed a figure on the steps. He could not make out who it was, but it appeared that the man was waiting for him, for upon sighting Birsa he stood up, awkwardly yet expectantly. Nearing and seeing the light on the man's face he suddenly recognized that it was a child hood friend that he had studied with at the mission school, Pratap.
Birsa leaped with joy, but the man held his hand out to stop him from coming any closer. The candle light now showed the mans face, it was marked with scabs and his nose was crushed in. Suddenly Birsa's joy turned to horror. His friend was a leper!
By now the figure of Hahn Sahib darkened the front door, he called out a welcome in the Munda language. Birsa was so conflicted with emotion. Pratap broke through the confusion by speaking kind words. Hahn Sahib invited all to sit down. Pratap remained on the step, Hahn Sahib sat on the wicker chair on the varanda.
Birsa couldn't mover any closer, he simply squatted on his haunches (as is the customary seating position), staring at Pratap in disbelief and listening to how he had gone on pilgrimage to find healing only to get worse and worse and reduced to begging, how finally he heard of the home started in Lohardaga.
Birsa was so enthralled with what he heard that he barely noticed that a tali of rice and dal had been placed before him. Hahn Sahib laughed kindly interupting Pratap. "Take a breath and let our friend eat."
Indeed Birsa was hungry and he ate as the two men sat in silence watching. Birsa noticed that others had joined them. There were 2 or three men squatted behind Pratap, the man that brought the tali leaned against the edge of the veranda. A young German woman brought out a kerosene lamp and set it on a table by her father. She then joined her mother at the door. He noticed that while Hahn Sahib kept his strong but friendly face that the woman smiled a great deal, showing their teeth. The portion was modest, but quenched his hunger. Birsa drank the water in the cup and swished it around in his mouth and spit it out on the dirt.
He was still trying to collect his thoughts. They hadn't cleared any further after the food. But a familiar comfort that he had often felt while in the presence of his Christian Mundas began to wash over him. He had forgotten the fear he had felt for the past several weeks and the anger that had stirred his rebellion. Pratap took up his story again, and speaking in his native language, he said:
"My friend, you will be surprised to know that here I have become a Christian. I know that you have rejected this faith and gone back to our old practices. I've now been here nearly six months and have found that the people here are just like back at school. But on the night that you led the Ulgulaan I was here celebrating my first Christmas with these people. The warmth and kindness that I have felt here struck me to my very core. On that very night, while your Ulgulaan fell apart I came to finally believe in the Holy Child Jesus I wish everyone knew what a happy thing it is to be a Christian."
With these words Birsa once again remembered why he was here. He mustered finally his first words. Admitting that he was glad for Pratap's new found happiness, he reminded him that this does not change the conditions of our people. He turned to Hahn Sahib and requested that he be his advocate before the authorities. As he spoke all the fears and even some of the anger started to boil up. He mentioned that he recognized that Hahn Sahib was a man who understood his people, why one of the few Sahibs that spoke his language as well as Hindi. That he knew that he would be executed by the British, but that he wanted something to change because of the rebellion. He had a series of hopes.
Hahn listened thoughtfully, as did the others who surrounded him. Hahn paused before speaking and then gave Birsa three things to consider: to give himself up for the British would likely not make him a martyr; to have these hopes for his people be expressed in a trial; and to consider coming back to his Christian family. This was very disheartening to Birsa. He did not believe that the British would let him live let alone have a trial. If there were a trial he could not see how simply voicing the hopes of his people would be any kind of success. The invitation to return to the faith left him dejected. He turned to Pratap stating with wearied resignation that he had expected him to have joined the movement rather than joining the faith.
Pratap replied with words full of kindness. "I share with you the hopes for our people. But look at me," he stretched out his nubby hands in front of him. There is no place for me in your movement. We Mundas may well be the lowest of the low, but no matter what ones status in society if one becomes a leper one is no longer welcome anywhere. Here I am not only having my body repaired, I am welcome and I have a life here. All my objections that I held so tightly at school have melted away. And I can only hope that the way of Christ will become a way that will be freedom for my people and for all people.
As it was getting late, discussion turned to where Birsa could rest for the night. He would stay in the cook's quarters. Before the dawn, Birsa hid away undetected. He headed back towards his own village and within the weeks was captured and jailed.
Five months later a local British inspector came to Lihardaga for an annual audit of the funds given to run the asylum. The inspector mentioned casually that Birsa had died in jail of cholera. Hahn, cloaking his sorrow and dismay, could not hold back: "you know as well as me that Birsa Munda could not be made a martyr by execution so my guess is that the authorities poisoned him. How does a strong man like him succumb to cholera?"
The inspector coughed over the records he was reviewing. These Germans are so opinionated about matters that should not concern them, he thought. "These primitives can survive in the jungle, but put them in a cell three months and they rot!" answered the inspector.
"Three months!?! And no trial? No fair representation? What kind of system is this?"
Doris had entered the room to serve the two men some tea as they worked. At this last rant of Ferdinand's she shot her husband a stern and frightful look that would shut down any husband. In private she would ranted far worse then him about the ill-fate and cruel injustice shown Birsa Munda and the tribal people. But for now she didn't want anything to reflect badly on the mission. They couldn't risk anything that might block the limited funds they received for their work.
Immediately after the inspector left she placed a blank piece of paper and pen before Ferdinand insisting he write to the high magistrate exoressing our fervent dismay over the poor treatment of Birds Munda and his followers. If the authorities refuse to listen to the people and recognise their frustration with a legal system that gives them no recourse.
Doris had gathered the tea cups on the tray. As she left the room she added: "we nay not have much power to set right injustice. But as long as we have a voice we can make our protest heard."
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"Offering a reward of five hundred rupees, Birsa was eventually recaptured and sent again to Ranchi prison. This is when Roy and Singh imply that the photograph shown in Plate One was taken. His health deteriorated and on 9 June 1900, Birsa died, perhaps of dysentery and cholera. This official cause of death, as issued by Capt. A.R.S. Anderson, Superintendent of Ranchi Jail, was challenged by the Evangelical Mission of Chotanagpur, who suggested poisoning either by the police authorities...." http://www.indianfolklore.org/journals/index.php/IFRJ/article/viewFile/174/180
There was a certain amount of positive outcome from the Birsa Munda's struggle for the improvement of the tribal people, and eventually the Chotanagpur Tenancy Act of 1908 was passed. The act, passed by John Hoffman, enabled the tribal people to govern land issues and prevent land alienation. Perhaps a measure that was too little too late, but one that provided some protection.
Other sources to shed historical light to the events:
http://www.tribalzone.net/people/birsamunda.htm
http://rrtd.nic.in/Birsa.html
http://www.cipra.in/ulgulaanch3.html
There was a certain amount of positive outcome from the Birsa Munda's struggle for the improvement of the tribal people, and eventually the Chotanagpur Tenancy Act of 1908 was passed. The act, passed by John Hoffman, enabled the tribal people to govern land issues and prevent land alienation. Perhaps a measure that was too little too late, but one that provided some protection.
Other sources to shed historical light to the events:
http://www.tribalzone.net/people/birsamunda.htm
http://rrtd.nic.in/Birsa.html
http://www.cipra.in/ulgulaanch3.html