BOOK REVIEW ON

GLOBALISATION THE TRIBAL ENCOUNTER ( B.D. SHARMA)

SUBMITTED TO

DR. ALEX AKHUP

SUBMITTED BY

PRAKASH CHANDRA MALLICK

ROLL-NO-M2013DTA014

INTRODUCTION OF THE BOOK-

The book talks about the existence and problems of the Tribal people in the Bastar district of

Chhattisgarh and as to how the Tribal people are deceived and cheated by some people for

the sake of their self interest. The book also highlights on the encounter mechanism adopted

by the indigenous people against global forces. It also throws some light on the Tribal

response to the forcible opening up of their small world by the impact of Globalisation. It

basically talks about the problemslike deprivation of human rights for Tribals and

exploitation by various private companies.

BRIEF HISTORY OF B.D. SHARMA (AUTHOR)-

B.D. Sharma is a Ph.D. in Mathematics and was a teacher at Pilani.He joined Indian

Administrative Services in 1956.First role conflict was faced by him while being posted as

district collector in Bastar in Chhattisgarh. He was the secretary of Tribal welfare in M.P. He

became the commissioner of SC & ST commission. He was the Chairman of Bharat Jan

Andolan and pioneer of Nate-na-raj Andolan.

India : Onset of Globalisation

In India, the New Economic Policy which was theforerunner of globalization to India. It

wasintroduced in 1991 under the direction of the Congress Party led P. V. NarsimhaRao

Government. Over the last decade, the open market policy of the Indian Government has

resulted in rise of corruption, huge lay-off of labour, increased privatization and heavy debts

on the nation. The profits of development publicized under globalization, which have not

touched the deprived sections of the society. The discrepancyamong the rich and the poor has

been getting widened.Its disturbing impact on family and the diredestruction of traditional

social life has been afocal concern.

Whereas more than 40% of the Indian population survives below the poverty line, deprived

of even the basicneeds of life, the expenditures on Defence raises year after year.Each and

every year, the Government of India pays 27% of every Rupee it gets on repaying the interest

on the loan it has taken to repay the interest on the original loan.

The Indian situation has been very complicated and complex as we arrive the new

millennium. Fifty years of independence did bring some changes but not to the larger poor

and the marginalized sections of the society. Politically, the situation is very unstable and by

and large, people have little faith in organized political parties. Corruption and lack of

integrity have exposed national leaders and ordinary people are in real confusion as to their

political role. The emergence of communalism in its new forms has undermined national

unity along with regionalism and linguistic problems. The women still remain marginalized.

Environmental issues have taken a prominent place in the agenda of the social activists but

the modern developmentalists are advocating interference with nature and building up of

dams etc., as the only way for the development for India.

There is widespread economic insecurity brought about by profound changes in trade, finance

and technology. Poverty under globalization has assumed newer dimensions. Under the

market friendly regime, the poor, the marginalized who have no entitlements (land, other

income, yielding assets, social securities, employment etc.) are kept out of market, both

legally and logically.

The impulses of universal rivalry have made more prominent weights to endeavor the

common assets that India has. There is a catalyst towards more prominent convergance of

these assets and moves towards focus collection. The casualties of this gathering are the little

landholders, at the end of the day, the Dalits, Adivasis, and the parts of Other Oppressed

Castes. Agribusiness has, under the new support, gained corporate rationale. Conventional

routines for feasible cultivating are debilitated today.

The withdrawal of the State from welfare and open administrations circles additionally has

pernicious effects, particularly on the weaker segments. Their nourishment security is

influenced unfavorably, their right to gain entrance to human services administrations,

instruction and business has gotten to be considerably more limited, lodging and transport

offices have gone past their span. With liberalization, the issue gets to be intricate as quick

financial development unaccompanied with a social wellbeing net build divergence as just a

little segment of society profit.

THE TRIBALS-

Emeneau (1996) has recognized a few features of "tribalism" where there is substantially more stretch, as contrasted and the social units of Hinduism, on connection as the over-riding element in the unit's association; dependence, sometimes on swidden ('cut and-smolder') farming economy; absence of religious austerity so noticeable in Hinduism; with a subsequent affection for the delights of the faculties … . In nourishment, fermented beverages, sex, melody or move (i.e., at funerals, custom events, and so on.). Further Hindu groups fit in with "jatis" identifiable through their qualities.

The "tribals" are outside the Sanskritic arrangement of composed codes of Hinduism, and

they are not 'jatis'. In any case jati and tribe are, nonetheless, not contrary to each other yet

are a social continuum, i.e., either an immaculate tribal, or an unadulterated jati, under weight

from the Sanskritic convention undertakes jati qualities. In view of areal components, for

instance, tribes living in bumpy disconnected ranges are 'non-jatis'. "The Badagas who were a

jati individuals when they went to the Niligiris in the fifteenth century and afterward received

tribal qualities are non-jatis.

Impact of Globalization on Tribals-

Indigenous peoples are on the cusp of the crisis in sustainable development. Their

communities are concrete examples of sustainable societies, historically evolved in diverse

ecosystems. Today, they face the challenges of extinction or survival and renewal in a

globalised world. The impact of globalisation is strongest on these populations perhaps more

than any other because these communities have no voice and are therefore easily swept aside

by the invisible hand of the market and its proponents. Globalisation is not merely a question

of marginalisation for indigenous peoples it is a multi-pronged attack on the very foundation

of their existence and livelihoods, for example:

● Indigenous people throughout the world sit on the "frontlines" of globalization's

expansion; they occupy the last pristine places on earth, where resources are still

abundant: forests, minerals, water, and genetic diversity. All are ferociously sought by

global corporations, trying to push traditional societies off their lands.

● New advances in technology, the reorientation toward export-led development, and

the imperatives of pleasing global financial markets are all driving forces in the

extermination of countless native communities which stand in their way.

● Traditional sovereignty over hunting and gathering rights has been thrown into

question as national governments bind themselves to new global economic treaties.

● New trade and investment agreements, which are opening up previously inaccessible

territory to industrial extraction of natural resources, has forced indigenous peoples to

defend their homelands under an invasion of unprecedented rate and scale: Big dams,

mines, pipelines, roads, energy developments, military intrusions all threaten native

lands.

● Global rules on the patenting of genetic resources via the WTO has made possible the

privatization of indigenous peoples’ genomes, the biological diversity upon which

they depend, and the very knowledge of how that biodiversity might be used

commercially.

National governments making decisions on export development strategies or international

trade and investment rules do not consult native communities

B.D Sharma has conducted three case studies in Bastar district of Chhattisgarh. These are as

follows,

Case (1)

Bastar : the case of colonial onslaught and people response.

Here the author has tried to connect the sufferings of tribal people under the effect of global

forces. The Bastar region is full of forest which bears lots of resources namely timber,

medicinal plants, flowers, fruits, Non Timber Forest Produce and raw material for several

industries. Besides it has also been a shelter for indigenous people since long time. After

independence government decided to formulate a tribal sub plan to develop this area but in

fact it was far from the development of people themselves who were the most important stake

holder to it. Government declared forests as reserves and it is these tribal people who had not

only maintained the ecological and environmental balances but also whose life was based on

the forest, had to now face a state of deprivation. Also lot of money started to flow in for

development of area but these investments created vested interests within the system and

infact there was no direct relief for the bonafide stakeholders. A number of towns started

being developed and which later on started taking shape of villages and futhur merging into

colonies. Pollution increased and whole environmental balance was disturbed. There was no

care and surety for the source of income of tribal people involved. There were loop holes in

land laws and everybody including beaurocracy took advantage of this. What I feel the one

major reason for this was ignorant and innocent behaviour of tribals. Even money lenders

started alluring hem by keeping the land mortgage on very complicated terms.

Case (ii)

The case of Bodh Ghat

Bodh Ghat was the area in Bastar region through which river Indravati flowed and it was a

proposed site for construction of a hydel power plant. The main source of livelihood in this

region is agriculture and dependence of forest area and in case of dam being constructed both

of these needed to be stopped. This project was not at all designed keeping the interests of

tribal people in nearby areas . firstly there was no plan of what will be the future source of

irrigation and how it will work in near by areas after execution of hydel power project.

Secondly no proper plan outlay was there for rehabilitation as well as sustainable livelihood

generation of tribals being affected. This could be well understood by the fact that in those

days it created a controversy but surprisingly the media highlight was focused on

environmental issue and no one threw light of the possible misery of stakeholders involved.

The acquisition started taking place and even the compensation part was not sufficient. There

were numerous questions that remained un answered. Will the rehabilitation take place as a

community or as an individual? What will be its impact on up growing children? From

where will government find an equally big and suitable piece of land to rehabilitate the

migrated people in the same way as they use to live here. What will be the solution to social

necessities like primary health centre, hospital, schools and post office? What will happen if

they face a bad year in new place? Many more such questions started plugging in.

Case (iii)

Community ownership over industries

Mavalibhata is located about 35kms from Jagdalpur on way to Bailadila in Bastar, M.P. Like

countless other tribal habitations it was also lost on its small world. Education is almost nil

notwithstanding the existence of a school for years. Neither they understand the farsi (the

colloquial term for unintelligible tongue of tohers and a corrupt form of the term Persian) of

others, nor others can understand their Koitur (Gondi)., A few, however, have smattering of

Hindi. So even though they are living close to an important highway, they are leading a

happy life behind the impregnable wall of language. Dandami tribes by nature is volatile,

simple and joy-logging. They have no peer in social solidarity. After the harvest, bands of

Dandami youth start moving out for shikar to distant hills and forests with pej (rice-liquid) in

gourd and bow-and-arrow in their hands. No one can dare cross their route. It is Dandami

youth who have the sacred duty of pulling the great-grand chariot of Goddess Danteshwari,

the ruling deity of Bastar, during Dussera festival in Jagdalpur. One evening of December

1991, everything appeared to have changed for this small village. Mavalibhata and five

neighbouring villages (Burungpal, Durram, Patharli Uduwa and Katakanda) were caught in a

whirl. The goovernment officials told them that a steel plant with an investment of rupees

four thousand crores will be established there. About five thousand acres of land will be

acquired for that purpose. All the five villages will have to move out. The people were shaken

by the unanswered questions -- `Where will we go?' The Government's reply was dry -- `you

will get compensation. You can go wherever you can find land'. Their silent reaction was

`what will we do with money? Our deities, sacred places, gata-kalk (burial stones), all that we

can call ours is here'. Why not establish the plant, where government wants us to go?' was

their simple logic.

But no one listened to them. The government remained unmoved. On

October 6, 1992 the Chief Minister laid the foundation stone under heavy police bandobast.

The elite of the district and the state was jubilant. All political parties of `right' and `left' were

overwhelimed by the grand procession of development in Bastar. But in the deep dark

shadow at the centre of that flurry of hope and joy, the approach roads to their villages were

dug, stone walls were erected by Dandami Marias …Let's see who dares to come on our

sacred land -- katenge par hatenge nahin (we will get killed but not move!)…..Ami Dandami

(we are Dandamis). The signal of Bhumkal (Revolt) is clear and categorical. It is not only a

declaration of community's right over resources, but a resolve to die for the same. The

Mavalibhata Declaration of human rights is before you -- may be a precursor of an epoch

making BHUMKAL.

This was the case when people mobilized themselves and formed a people institution and laid

down a declaration against state government as they wanted to save their household economy

from being overtaken by global powers. The three vital issues that needed to focused were

firstly the nature of control over and ownership of natural resources, the ownership over

surplus and positive outcomes and lastly the entitlement and responsibilities of ordinary

people in the merging system. But the whole system was moving on the wrong way.

According to me the set up of industry had resulted lots and lots of evil effects one of which

could be the exploitation of man power and human resource. Other hazards would include

over harnessing of natural resource and gradual creation of market and market forces thereby

transferring the control in hands of money. The onus lied on te community to react and it took

place in form of famous Mavalibhata Declaration. It was a declaration formulated by

combined effect of all the people involved in that area and sent to union government and it

was clearly a move against the state governments plan to allow a private player to establish a

steel plant unit in Bastar region. The declaration highlighted four key issues

a) the role of government to promote growth with equity and hence only those enterprise

should be allowed to intrude in tribal region which accept comuniy as a major part of

their decision making authority

b) the development of tribal and tribal areas can take place in best possible manner by

their education and empowerment. Moreover there needs to be a proper participation

from local communities as no external agency can sympathize and empathize with the

real situation.

c) The Bastar and Mavalibhata region consisting of vast natural resource needs to be

protected from getting destroyed.

d) Tribals have full right to fight for their rights and hence democratic norms and human

right considers needs to be incorporated before framing any such development

programmes.

CONCLUSION-

The book is based on the tribal encounters against globalisation and the cases undertaken are

from Bastar district of Chhattisgarh. The book deals with how the process of globalisation

and the new economic policy lead to a series of initiatives that went on perturbing the life of

tribal people. It is a reality that on the name of development, a money making game is being

played. Ultimately it is the local indigenous people who are exploited and who suffer by

bearing a huge loss economically as well as socially. what I feel is that weakness lied on the

part of government machinery that they failed to realized the needs and demand of affected

people. Also for this social cause no proper external voice was raised. In this book several

case studies have been presented and hence I have highlighted on the key question as to how

the onset of Globalisation had an impact on tribal life and at the same time how the tribal

people reacted.

The reason for choosing this book was to have an idea of Global impact at Grass root level

and moreover how this different part of society withstands the pressure. The key players of

this whole process in the case discussed above are government machinery, the industrialists,

bureaucrats and above all the local community.

REFERENCES-

● Sharma, B.D, Globalisation The Tribal Encounter, Har-anand Publication,

1995.

● http://books.google.co.in/books?

id=3L2GAwAAQBAJ&pg=PA78&lpg=PA78&dq=globalisation+the+tribal+e

ncounter+bd+sharma+pdf&source=bl&ots=_SRGErKlyC&sig=8RQUbwTn

9rx79gh166uzEiB5UUc&hl=en&sa=X&ei=s7UwVIG_KYSyuASX3ILwAQ&ved

=0CDEQ6AEwAw.

● https://www.google.co.in/url?

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LwAQ&usg=AFQjCNHgWg82SogNoIBnMo9qXLp3Lz05Eg&sig2=8J9fp7zYDX

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● https://www.google.co.in/url?

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