Conclusion

Presently, the agency of revelation in revitalisation movements in tribal societies has declined. The tribes’ struggle for social justice, political rights, and economic freedom con­tinue to be a part of the Indian socio-political life, but amid this the phenomenon of divine revelation rendering a mass movement or the rise of larger-than-life religious innovators have waned considerably.

The people’s perception of revelation has undergone significant changes, as tribal socie­ties become increasingly exposed to various belief systems and ideologies. More importantly, the revelators who led mass movements in the past have begun to assume new symbols and meanings in the present. The revelations of revelators or divine messengers like Birsa Munda, Sido and Kanhu, and Jadonang have become important part of the tribal folklore; besides, the life story of these tribal personalities are made part of the larger narrative on Indian nationalism, and the reinterpretation of revitalisation movements have become a means of assimilating the tribes into the mainstream. The revelation of an individual becoming a part of the community’s folklore makes the idea complex because it assumes multiple meanings and interpretations, as revelation becomes malleable to the multiplicity of cultural experiences; undeniably, this changes the original intent, interpretation, and nar­rative of a revelator. A systematic study of revelations in tribal societies is much anticipated to understand the multi-layered nature of this largely ignored religious phenomenon.

The tribal movements in India have been largely understood through the lens of socio­political or ethnic identity (see Shah 2004; Singh 1982a, 1982b).

Notes

1 The definition of tribal religion is much debated in the anthropological study of religion. Since, the chapter does not pertain to the definitions of tribal religion, I have used the term tribal religion as opposed to the world religions to examine the idea of revelation found among a particular type of social formation called ‘tribe’ in India.

2 See edited volumes of Singh (1982a, 1982b) and Shah (2004) which include articles on tribal movements from various regions. Also see Singh (1983) for Birsa movement.

3 According to Wallace (1956:266), a “mazeway is nature, society, culture, personality, and body image, as seen by one person”. Comparable to the concept of worldview in anthropology, a maze­way involves the notion of the ‘self’ and ‘other’, where the other include the physical environment, and human and non-human entities. Wallace talks of the mazeway with regard to individuals’ attempt to maintain a balanced mental image.

4 Birsa Munda dreamt of a grey haired old man (Singbonga) who gave challenge to four persons, the bonga or spirit, the Raja, a judge, and Birsa himself to climb up a mahua tree smeared with oil and butter, and bring down a valuable object on top of it. While the three persons failed, Birsa successfully brought down the valuable object which he interpreted as the supreme god anointing him as the messenger of god.

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