Professional Documents
Culture Documents
INTRODUCTION 2
The Social Underbelly
IV. CONCLUSION 40
1
Introduction
Poverty, dispossession, land alienation, Castes is 40.3 percent and among the
conflict between two socially and Scheduled Tribes is 23.4 percent.
economically underprivileged groups— According to government reports, the
Christians and Kandho Adivasis— highest number of deaths due to malaria
aggressive Hindutva assertion, electoral has taken place in Kandhamal during
politics, detrimental state policies, along the last year. The Orissa Government is
with the perceived threat of growing only busy “modernizing” Orissa
Maoist presence by the state have made through huge, capital-intensive
Kandhamal a seething cauldron. industrial projects that displace millions
of poor people from their livelihoods. In
After the killing of Laxmanananda this carnage, the government’s tacit
Saraswati on 23 August 2008, a support and partisan role of the local
Hindutva-led pogrom against Dalit administrative machinery oversaw one
Christians started in the Kandhamal of the worst communal carnages of the
district of Orissa. Till now, according to country, where the affected have been
official reports, 39 people have been historically the most disenfranchised
killed. Nearly, 50,000 people have been from the basic needs that today’s urban
hounded out of their villages, their society takes for granted. This report
houses have been gutted and their attempts to contextualize this
belongings have been looted. When all exploitation in history and document
this was happening, the Orissa how dominant interests have used this
Government and the district situation of chronic poverty in
administration, to put it mildly, looked Kandhamal to suit their agenda.
the other way and allowed the pogrom
to continue for almost two months. Our understanding of the Kandhamal
context is also deeply linked to the
The Social Underbelly mounting people’s resistance against a
series of coercive “development”
In Kandhamal, more than 30 percent measures led by the Orissa Government
people are landless and 75 percent live and capital, foreign and national. Large-
below the poverty line. Kandhamal is scale alienation of lands and livelihood
ranked 29 among the 30 districts of is the reality of a large number of
Orissa in terms of the Human displaced and dispossessed Women,
Development Index and has the highest Adivasis, Dalits, OBCs and other poor
Infant Mortality Rate at 169 per sections in Kashipur, Niyamagiri,
thousand (State Human Development Jagatsinghpur, Keonjhar and
Report prepared by the UNDP). Female Kalinganagar. The BJP–BJD alliance
literacy rate among the Scheduled gave a free hand to the Hindutva forces
2
to dispossess yet another 50,000 people of conflict between Panos and Kandhos.
in Kandhamal and in the process The Dalits of this region are referred to
consolidate majoritarian politics and as Panos.
terrorize the disenfranchised.
¾ Provide a glimpse of this century-
Kandhamal is associated with meriah long conflict, which has been used by
(human sacrifice) in our school book the dominant forces such as the state,
knowledge. Till the mid-19th century, its policies and institutions,
the Kandhos, one of the oldest Adivasi institutionalized religion and Oriyas
communities in India, had sacrificed (who are the caste Oriyas), along with
human beings in a turmeric field with other players.
the belief that the Dharni Penu (Mother
Earth) would give a good yield. Now, ¾ Generate an informed debate on
the Dalit and Adivasi Christians have the Kandhamal context.
been made the meriah. Which crop will
yield better with this sacrifice? And, who
is going to harvest the crop?
Issues in Kandhamal are complicated
and multi-layered. We do not claim to
handle them in all their ramifications.
We have only tried to capture the broad
pattern of related events and issues,
underlining in the process our own
concerns and questions. To do this,
between September and November
2008, we talked to the victims in some
relief camps (G. Udaygiri, Bhubaneswar
and Cuttack), survivors who sought
refuge in Berhampur, victims in the
hospital at the MKCG Medical College,
Berhampur, leaders of the Kandho and
Pano communities and journalists. We
also tried to draw upon some secondary
sources, accounts of scholars on
Kandhamal and media reports.
We are presenting this report with a
view to:
¾ Document the systematic
targeting and hounding of the Adivasi
and Dalit Christians and the sharpening
3
I. Kandhamal Violence: Role of the Goverment and Others
6
done to our mataji’; ‘wherever you see would return and with what means.
Christians, kill them’; ‘even if you return Some had a couple of local relatives who
after 20 years, we will kill you’; ‘we will were in fear of visiting them. Local
kill all children of Christians so that they church people would get these patients
will not be there to take revenge’.” some food once a day.
An elderly man of about 70 years, who A 35-year-old daily wage worker from
lives in a hamlet near Baliguda, said, a village in Raikia block was pushed to
“On 24 August 2008, around 8 P.M., the ground and a huge stone thrown
nearly, 50-60 people (Paika, Brahmin, on his chest on 27 August 2008 as a mob
Patra and Majhi of nearby places who attacked his village. His rib cage was
are not personally known to him) came fractured and he had difficulty walking
with axes, crow-bars, barchha and lathis or talking. He was most worried when
shouting the slogan, ‘kill the Christians, he would begin working because his
chase them out.’ There were also women family was penniless. His wife said they
with them. Except me, rest of our family only want some fare to go back to the
members (his wife, son, daughter-in-law relief camp. She had received the news
and grand daughter) fled to the jungle. that her two children were in the
They did not give me time even to ask Bhubaneswar relief camp and three
what my fault was or why they have children were in yet another relief camp
come. They fixed the axe on my neck and that she did not know. She was anxious
slapped and asked, ‘Will you renounce to locate them. The local newspaper
Christianity?’ I said no. Again, they had reported how the 75-year-old
slapped and asked, ‘Will you renounce Lallaji Naik from G. Udaygiri
Christianity?’ I said no. Then, they succumbed to his injuries in
dragged me to the nearby mango tree Berhampur. His 65-year-old wife,
and tied me to it. The beating continued whose head and neck bore deep cuts,
and the same question was asked was still in a precarious condition. She
repeatedly, and I was giving the same had just been told about her husband’s
answer. Finally, they dragged me to a death and she silently showed her scars
muddy area (it was a rainy day) and and cuts. They were from Goddoguda
thrust my face into it and tonsured my in G. Udaygiri and attacked on 1
head (a violent symbolic assertion of October 2008. Such assaults were
conversion to Hinduism). They were not continuing even more than a month
only rioters, but also looters. They took after the violence had begun.
away two of my goats.”
Children were also brutally assaulted. A 42-
In the MKCG Medical College, year-old woman was nursing her 8-year-
Berhampur, we met several people old son who had received deep cuts in his
grievously injured and brought there by head from an axe. He had miraculously
the police. They had no one to look after survived. The woman shut her eyes and
them and they had no idea where they said I pray to god to forgive them. She said
7
how they would have known that we were 5. Neighbours and nearby villagers
still grieving my husband’s death that actively participated in the violence.
happened only a month ago. She said she
is lucky that her daughter is safe. Yet 6. Women, with weapons, got
another 15-year-old girl was in the next directly involved in the pogrom. The
ward whose left side was completely burnt traders provided kerosene and
and in bandages. Her mother only wept transportation to the rioters. And, the
silently and said there is nothing to say; rioters were rewarded with food and, in
they pulled her hair, put kerosene on her some places, with alcohol each evening.
and struck a match. 7. A rumour heard in several areas
Similar stories of torture, violence, was, “Christians from our villages had
burning, killing, damage to houses and participated in the killing; they had
Christian institutions and loot of brought swamiji’s flesh and blood and
property pour out from village after celebrated in the churches.”
village. Ultimately, all this human loss 8. The district-level government
and suffering become cold government machinery, at least for a month, did not
statistics: 39 deaths, 3 missing, 415 take any effective steps to protect the life
villages affected, 3,776 houses and 195 and property of the people.
churches and prayer houses damaged
and 25,177 people in relief camps. Based 9. Everywhere, Christians
on the accounts of the victims and the irrespective of their caste or tribe were
local people, who have not suffered so selectively targeted. All those who made
much of violence, we will attempt to phone calls to the thanas, approached the
map the broad patterns of the pogrom: thanas and, in rare cases, tried to register
FIRs, got no response from the police.
1. Before the attack, the local RSS
units conducted meetings in the 10. Loot and damage of property
panchayat offices, schools, anganwadi was methodically carried out, with the
centres and distributed notices, motive being economic ruination of the
informing the time at which the Christian community.
Hindutva groups will come and attack
the village. While the victims, in large numbers,
were in search of refuge in relief camps,
2. The Christian families were served hospitals and relatives in other towns,
this ultimatum: consider entering the the perpetrators had begun registering
Hindu fold or be prepared to be killed. their victory marks. Saffron flags were
flown atop the destroyed churches. Jai
3. Almost all families sought refuge Sriram and Om Ram Rajya were written
in the nearby jungles. on the walls. In one case, the cross was
4. The Sangh Parivar masterminded, removed from the church building, and
provoked, organized and planned the it was converted into a Hindu mutt.
pogrom. Saffron flags were flown on shops not
8
only in trade centers of G. Udaygiri, examine how the BJD–BJP coalition
Raikia, Tikabali, but also in the interior government responded to the situation
villages atop the undamaged Hindu in Kandhamal.
houses. As someone in G. Udaygiri
shared in fear, “Every one did not want When the Sangh Parivar gave the call for
to put the flags on rooftops; out of the a bandh across Orissa on 25 August 2008,
fear of the VHP/RSS people we had to.” the BJP, a coalition partner in the state
government, announced to join the
The violence was not confined only to bandh. All that the Chief Minister did
Kandhamal; it spread to other parts of was to appeal for a “peaceful” bandh.
Orissa as well. Christian communities During the bandh, Christians across the
and their institutions were attacked in state suffered brutal violence in the
Gajapati, Koraput, Bargarh, Sambalpur, hands of the Sangh Parivar. The Chief
Kalahandi, Rayagada, Sundargarh, Secretary to the Orissa Government,
Khurdha and Balasore districts. In said the bandh was “complete, under
Gajapati, near Kandhamal, a number of control and peaceful.” When one half of
churches and Christian houses were the government (the BJP) participated in
burnt. One man was burnt alive. School the bandh, thereby in the anti-Christian
buses, jeeps and motorbikes were set on violence, could one expect the
fire. In the Golamunda block of government to protect the Christians?
Kalahandi, a day-care centre and a No wonder, it simply chose to allow the
prayer hall were burnt. In Bargarh, the attackers to have a free hand. And, the
Missionary Training Centre at police remained mere onlookers, or
Khuntapalli, near Padampur, was worse still, friendly with the
attacked. Here, Rajni Majhi was burnt perpetrators. “The police failed to stop
alive and a Christian priest was brutally the crimes and did not protect me from
beaten up. Institutions were also the attackers; they were friendly with
attacked in Sohela and Gaisilat in this the attackers. They tried their best that I
district. Christian orphanages and did not register an FIR or make any
schools were torched in Muniguda of complaints against police. The police did
the Rayagada district. not take down my statement as I
narrated in detail. I was raped and now,
1.4 Response of the Government of I don’t want to be victimized by the
Orissa Orissa police. I want a CBI enquiry.”
Sister Meena, who was raped on the 25
“From the very start of these horrible August 2008 in K. Nuagaon said this in
and shameful incidents of communal a written statement to the press. Both
violence, my government has taken this rape and the killing and burning of
whatever steps it possibly could to bring Rajni Majhi happened on the same day.
normalcy and peace back to that
disturbed district,” said Naveen Pattnaik The government, as a routine,
in an interview on a TV channel with suspended the Superintendent of Police,
Karan Thapar in early October. Let us Kandhamal and the Officer-in-Charge of
9
the Tumudibandha police station for forces. In any case, Christian families, to
failing to provide security to save their lives, were running to relief
Laxmanananda. Some high-ranking camps or leaving the district for other
officers were sent to Kandhamal to take towns and cities. A look at the wretched
charge of the situation. The government conditions of the relief camp would
also announced the instituting of a testify to the government’s indifference
Judicial Commission of Inquiry to look to the plight of the inmates.
into the killing of Laxmanananda and
the violence that followed. It has become The failure of the government to curb
a habit of the BJP–BJD government to the violence forced people to leave their
institute a judicial commission and villages and take shelter in police
forget about it. The commission set up stations. When the attacks intensified
to inquire the 2007 December communal and spread to more villages, more and
violence in Kandhamal is yet to submit more people fled from their villages. The
its report. The judicial commission set district administration had no option but
up for the Kalinganagar police firing is to accommodate people in school
yet to submit its report, though more buildings or in make-shift camps in
than 3 years have gone by. school premises or in the nearby open
fields. It was raining those days and one
Unprecedented as it is, the government
could imagine the condition of the relief
didn’t allow political leaders, human
camps. In the absence of sanitary
rights organizations or relief agencies to
facilities and non-availability of usable
enter the district till 2 September 2008.
water, the conditions worsened. Small
Only media agencies were allowed.
children were defecating in the campsite
Sriprakash Jayswal, Minister of State,
itself and dogs and cows were freely
Home Affairs, Government of India
roaming around the camp. As a result,
returned to Delhi without being allowed
gastroenteritis and fever spread very
to visit Kandhamal. Reportedly, the
fast. People had to run away from their
Orissa Government advised him not to
houses with whatever they had on their
visit the district as it was risky. On the
body. In the relief camps, they had to
contrary, VHP leaders like Praveen
manage with only one set of clothes
Togadia and BJP leaders were allowed
provided by the government (one saree,
to travel through the district and attend
one petticoat and a blouse for women; a
the funeral rites of their leader at
dhoti, a shirt and one pant for the men;
Chakapada. On 3 September 2008,
and a shirt or frock for children). People
Shivraj Patil, the Home Minister,
often complained of the rotten rice and
Government of India, visited the district.
dal given in the camp. The condition of
Despite these visits of central and state women was more precarious. They were
government leaders, the violence in not provided with sanitary napkins or
Kandhamal did not stop, rather a blame clothes during the time of menstruation.
game started between the leaders on the Due to the trauma and the long trek in
need for the number of paramilitary the forests, some pregnant women
10
suffered miscarriages. According to Christians from Kandhamal. The
news reports, 26 babies have been meeting was attended by the BJP state
delivered in the relief camps till mid- president, among others.
October. Despite all these horrible
conditions in which people were living, The government’s inaction in the
the government was stubborn enough beginning not only led to the rise in the
not to allow other groups to provide death toll, but also to the increase in the
relief material. It only left the people to attacks. Victims complained that the
suffer and rue their fate. local police stations refused to accept the
FIRs. In certain cases, when the FIRs
People had fled to the relief camps for were accepted, the accused were not
physical security. But, even in the relief arrested. Rather, some of the accused
camps, they were not secure. Bombs became members of the so-called peace
exploded near the relief camp in G. committees sponsored by the district
Udaygiri and K. Nuagaon. Reports of administration. When the pressure
water tanks being poisoned and yet mounted in the national and
another incident of a mob of lathi- international level against the failure of
wielding women trying to forcibly enter the government to protect Christians
the Raikia relief camp further intensified and the issue of the imposition of Article
the trauma of the people. 355/356 rose, the government was forced
to take some actions. It is worthwhile to
While Christian people, particularly mention that 38 days after the lodging
from Kandhamal, were going through of the FIR by the nun, the government
all these, the Sangh Parivar was gearing arrested some people and handed over
itself to intensify its anti-Christian the case to the Crime Branch. Some
campaign across the state in the form of arrests also took place in the first week
the Kalashyatra (soil from of October. The Chief Minister himself
Laxmanananda samadhi would be taken admitted in an interview to CNN-IBN
to each village in Orissa). Again, the in early October that many of the
government did nothing and chose to arrested people belong to VHP and
remain tight-lipped. Only when the Bajrang Dal.
Supreme Court, hearing a Public Interest
Litigation, asked the state government By the beginning of October, there was
what measures it had taken to contain a decline in the incidents of overt
further violence, the government violence. And, the government began to
submitted an affidavit stating that the claim that normalcy was being restored
Kalashyatra would not be allowed to take in the district. However, the situation
place. However, the government was far from normal. The perpetrators
allowed the Sangh Parivar to organize of violence were still at large. But, the
the Shradanjali Sabha in Bhubaneswar government claimed that people were
where the Hindu fundamentalist leaving the relief camps and returning
leaders vowed to wipe out the home. It also claimed that the number
11
of people in the relief camps had come thousands sought safety in the relief
down to 13,000 from nearly 24,000. camps. On the other hand, an equal
However, all people were not returning number, in fear of police atrocities,
home. Thousands of people left the relief sought refuge in the jungles nearby.
camps and went to several towns and
cities in search of work so that they could Even continued clamping of curfew
survive. These people had no confidence affected normal life adversely. Daily
to return to their villages and rebuild wage earners were the worst affected.
their lives. One section of people did The lack of mobility and employment
return to the villages, but only after meant that their meager savings got
accepting the Sangh Parivar’s condition exhausted. Due to curfew, the peasants
that they convert to Hinduism. While also could not market their vegetable
most of the vernacular media was silent and it was wasted. Thus, it was a huge
on this, some of the national dailies did humanitarian crisis as well.
highlight the fact. Conversion to Hinduism The Orissa Government announced the
a condition for Christians to return home in setting up of two fast-track courts in
Kandhamal—The Hindu reported on 10 Kandhamal for expediting the trial of
October 2008. Photocopies of application cases related to the violence. However,
forms, expressing one’s desire to return these courts are yet to function till the
to Hinduism, were circulated in the time of writing this report. The
relief camps. People were asked to sign government declared the following relief
and return it to the local RSS leaders. and rehabilitation measures for the
Without addressing this issue of forced victims: Rs. 2,00,000/- (two lakhs) to the
conversion to Hinduism, the next of kin of the deceased; Rs. 20,000/-
administration continued to persuade for partially damaged houses and 50,000/-
people to return to their villages. The for fully damaged houses; Rs. 15,000/- to
only thing the government did was to Rs. 40,000/- for damaged shops and Rs.
supply a register in each relief camp for 2,000/- for loss of bicycle. On the advice
people to record complaints of forced of the Supreme Court, the government
conversion, if there were any. also declared assistance for building
churches and prayer houses. In addition,
The violence intensified as the
the government announced to open 8
government was hesitating to take any
new tehsils in the district to hold special
resolute action to stop it. Only after
camp courts at the Revenue Inspector
international pressure, arrests began.
headquarters to look into the land issue,
Some innocent people were also
to appoint a team of 10 police inspectors
arrested in the process by the police.
to inquire into the allegations of fake caste
Even some school children, it is
certificates and to recruit 500 Adivasi
alleged, were arrested. The situation
youths as Special Police Officers.
worsened with the midnight raids on
the villages by the Central Reserve While the state’s response in preventing
Police Force. On the one hand, and containing the violence in
12
Kandhamal was a failure, other parties, from them, Naxals make them target. But
such as the Sangh Parivar were active in Swami Laxmanananda who dedicated his
many ways to perpetuate the violence. entire life for the poor, downtrodden,
The media too through its silence on Harijans and Vanvasis did possess nothing
certain issues and its assertions so valuable, then why would the Naxals
validating the incidents largely, failed to attack him? Naxals have no business with
place people’s suffering or the barbaric religious matters. All the previous 10
violence in perspective. We look at the attacks were made by the Christians, not
role of the Sangh Parivar first. by Naxals. It will not be out of place to
mention here that in 2006, in an interview
1.5 Role of the Sangh Parivar with this correspondent Swamiji had
narrated about some true incidents how
From the beginning, the Sangh Parivar Naxals used to come to his reformation
rejected the police’s suspicion of Maoist programmes and attend his religious,
involvement in the killing of cultural programmes. Swamiji had no
Laxmanananda and his disciples. It rivalry with Naxals. Hence the
continued to reiterate that he was killed government’s Naxal attack plea is not at
by Christian groups for opposing all believable.”
conversion and cow slaughter. Even
after the Maoist leadership admitted on After the Jaleshpeta incident, senior
camera on 5 October 2008 on NDTV leaders of Sangh Parivar started visiting
about its role in the killings, the Sangh Orissa and Kandhamal. Praveen
Parivar refused to accept the fact. After Togadia of the VHP landed there even
the communal violence of December before 24 hours had elapsed to
2007, the Sangh Parivar had participate in the last rites. We have
emphasized the Maoist connection with already discussed the consequences of
the evangelists. The Organiser, the these visits. The Sangh Parivar lost no
Sangh Parivar ’s mouthpiece, (13 time to announce a series of
January 2008) had written, “Involvement programmes to spread the anti-
of Maoists in the Kandhamal violence is Christian venom and hatred in the entire
becoming increasingly clear. They were province of Orissa. The first one in the
summoned by the missionaries of this series was the “Orissa Bandh” on 25
district to attack the Hindus. The nature of August 2008. As already mentioned,
attack and arms and ammunition being during the bandh, there were attacks on
used for that purpose make their suspected the Christians and their property and
involvement more clear.” But, after the institutions. This made the Organizer
killing of Laxmanananda, the Organiser say, “the swamiji is even more powerful
(7 September 2008) took a complete u- in death.” The next in the series was the
turn. It wrote, “It is a well-known fact that plan of a Kalashyatra. Under pressure
the Naxals generally attack such rich people from the Supreme Court, the Orissa
who possess much money, property or Government did not allow this. The
ammunition. In order to snatch them away third issue was the Shradanjali Sabhas—
13
memorial meetings—throughout the a ‘do or die’ situation for our religion and
province. In all these meetings, anti- culture. If we don’t understand it, fifty
Christian hate speeches, threats and years from now, we Hindus will not be
provocative statements were made able to come out of our homes,” said
consistently. Almost all the meetings Divyasingh Dev, the Gajapati of Puri,
made the following demands: End to presiding in one of the Shradanjali
conversion and end to cow slaughter to Sabhas. The Nikhil Utkal Matha-
restore peace in Kandhamal. On 6 Mandiradhish Seva Sangh, an
September 2008, the Shradhhanjali Sabha organization of assorted Hindu religious
held to pay homage to Laxmanananda organizations, demanded, among
passed four resolutions. These were: (1) others, the expulsion of non-Hindus
conversion will not be allowed (2) from Orissa.
people who converted to Christianity
will be brought back to Hinduism (3) In the long campaign of violence against
cow slaughter will not be allowed and minorities, the Sangh Parivar used its pet
(4) cattle transportation to slaughter slogans as “minority appeasement,”
houses will not be allowed. Later in the “religious conversion” and “Hindus
month, BJP leader L.K. Advani visited becoming a minority in India.” It will not
the state and condemned the violence be out of place here to talk about its
in the district, but called for a national strategy of violence and spreading
debate on conversion. myths and lies.
The fourth set of programmes was about Since the colonial times until the Gujarat
mobilizing sadhus, sanths and the pogrom, the Sangh Parivar has always
Maharaja of Puri, Shankaracharya for a attacked minorities with two-fold
hate campaign against the minorities. objectives: (1) to terrorize the minorities
The sadhus sat on a dharna and and (2) to push them into misery. As this
demanded: (1) the murderers of is not widely opposed, the fears and
Laxmanananda be arrested and (2) vulnerability of the minorities intensify
action be taken against Sister Meena and consolidate. Therefore, religious
because her allegation of rape is false. identity becomes their sole defence.
The objectives of the yagyanas organized They then develop a parochial mindset
by them were to eliminate the enemies where the religious, or sometimes even
of Hinduism. fundamentalist, leaders influence
minority opinion and gain further
The Gajapati Maharaja of Puri and legitimacy. In addition, the basic
Shankaracharya of Puri Govardhan questions of livelihood and
Pitha have been vociferous in development become less important or
demanding an end to conversion and unimportant. On the other hand, the
cow slaughter in the state. “The killing Sangh Parivar by spreading the myth of
of swamiji is not an attack on this person; the threat from minorities gains
it is an attack on the Indian culture. It is acceptability and emphasizes a
14
monolithic Hinduism. Thus, it had issued a leaflet emphasizing a
successfully glosses over the caste-class separate religious identity of the
divide within Hinduism. Adivasis and thereby, contesting the
VHP’s position that Adivasis are
It is common knowledge that the Sangh Hindus. He had even gone to challenge
Parivar looks at Hitler and Nazis as its the VHP to allow Adivasis to pour liquor
ideals. Hitler’s Propaganda Minister into the pit of the yajna (because Adivasis
Goebbles had the following strategy: use liquor in yajna as opposed to the
repeat a lie a hundred times and it will Hindu practice of using ghee). But, to
become the truth. This is most religiously maintain a separate identity, the KCC,
followed by the Sangh Parivar. The issue led by Kanhar, neither followed any
of religious conversion thus was cleverly consistent plan of action in the past nor
manipulated in Kandhamal as the only did it do anything later. Rather, KCC’s
issue that the Sangh Parivar is out to set anti-Dalit position, primarily, on the
right. Through this campaign, they question of fake caste certificates veered
rendered basic issues as secondary in towards an anti-Christian position
Kandhamal. without considering the fact that a large
number of Adivasis (whose interest
1.6 The Kui Coordination Committee KCC wants to protect) follow
(KCC) Christianity. The KCC’s position
As in the violence of 2007, the KCC’s role manifested itself in a bandh call on the
during the violence of August- occasion of Christmas in 2007, though it
September 2008 needs to be seen denies any communal connection.
critically. As mentioned earlier, the
In the present communal violence,
Sangh Parivar and the KCC converged
Lambodar Kanhar, giving interviews to
in seeing the Dalit Christians as their
various people or organizations, told
enemy. Before commenting further on
that he was not against the Christians.
KCC—an organization proclaiming to
However, he blamed the Christians for
protect the interests of Adivasis of
Laxmanananda’s murder (The Sambad, 9
Kandhamal—it needs to be told that
November 2008), endorsing the view of
except Lambodar Kanhar, no other
the Sangh Parivar. He even went on to
voices are coming from KCC, at least in
say, “the 2007 communal violence was
the media. Some Adivasi leaders have
the result of the exploitation and torture
informally told us that he is the self-
by the Panos and Christians (The Sambad,
proclaimed secretary, and nobody has
15 October 2008).” Although he had said
elected him. In the light of this, we need
that opportunists had taken advantage
to see the shifts in his statements as the
of the bandh call, he claimed that no
position of KCC.
Adivasi was involved in the recent
At a yajna organized by the VHP in April communal violence (The Hindu, 1
2006 at Chakpada, Lambodar Kanhar October 2008). “We have urged our tribal
15
brothers to keep a safe distance from populace, target a leader who enjoyed such a
both the warring groups.” But, in support base in a tribal district? This is
another interview, boasting that he something that defies logic. While the
could stop the violence, not the gun of Government has a point behind
the government, he says, “so, I gave the masquerading the reason, it is about time it
message, don’t burn and break churches. came to terms with the rise of Christian
The attack stopped” (Tehelka, 14 militancy in the State.”
February 2009).
On the same day, The Samaj questioned
When in early October, large-scale the Maoist connection and gave its own
arrests started, he raised his voice theory. It argued, “the activities of
against the arrests and demanded the Laxmanananda were not opposed to
withdrawal of CRPF from Kandhamal. Maoists’ interests. So, why would the
And, so did the Sangh Parivar. It is Maoists attack Laxmanananda and his
pertinent to mention that in the 2008 disciples? On the other hand, there were
communal violence, several Adivasi attacks on Laxmanananda several times
Christians have suffered, but KCC did in the past. His dedicated work to stop
not utter a word about it. When conversion and bring back the Christian
questioned about this issue, Kanhar has converts to Hinduism had become a
remained evasive. problem for some people, particularly
for those who, by taking advantage of
the poverty of the Dalits and Adivasis,
1.7 Role of the Media were converting people through many
It is commonly perceived that the duty kinds of allurements.”
of the media is to question, investigate
A large section of the media refuted the
and report facts. In the context of
Maoist connection and blamed the
Kandhamal, the unquestioning
Christian community without any
acceptance by a large section of the
credible evidence. The remarkable
media of what the Sangh Parivar wanted
feature of this reporting was the striking
people to accept is a matter of serious
similarity it had, in terms of language,
concern. For example, the New Indian
logic and details, with the reports of the
Express (25 August 2008) reported, “The
RSS mouthpiece, The Organizer. So,
State Government again harped on the
can’t we say that these reports wanted
Maoist theory a day after the brutal killing
us to believe what the RSS wanted?
of Swami Laxmanananda Saraswati. But, is
it not too convenient to be true? The left Let us now see what a section of the
radicals have always stayed clear of religious media wanted to and could hide. By
issues and there has been no precedence of relying on the baseless theories of
any attack on such grounds. Why would the religious conversion and blaming the
Maoists, whose armed struggle thrives on Christian community, rather cunningly,
the very faith of the local and indigenous it could camouflage the organized role
16
of the Sangh Parivar in the violence. This private sexual life of the victim—how are
role was not analysed with any the two related? And, with what objective
objectivity. During the campaign of has it been presented to the public by the
barbarity and violence against the media? Does that mean women with a
minority, the forced conversions sexual life can never bring about charges
conducted by the Sangh Parivar did not of rape? Or, is it that raping sexually
find any mention in the media. Instead, experienced women is justified?
citing VHP statements, it was said,
There were pictures of consequences of
people converted voluntarily (Dharitri,
violence shown in newspapers, but it
30 August 2008). Why was not OFRA
did not represent the situation of the
applied in this case—this remained
victims in the relief camps. Statements
uncontested in the media. The media
made by Sangh Parivar leaders found
had no scruples in believing and
lots of place. But, when it came to the
propagating that during a phase of
voice of the victims of the violence, it
intense violence, people chose to
was miserly. The Press Council of India
“return” to the Hindu fold “voluntarily.”
stipulates that the media during violent
Finally, when the Maoists distributed
riots should primarily be the vehicle of
their pamphlet, gave statements in the
peace and goodwill. But, in the
electronic media, owning responsibility
Kandhamal violence, the media
of the death of Laxmanananda, none in
completely ignored the people who
the media—who had been slandering
were brave to fight for human values
the Christian community—thought of
and some of them gave their lives for it.
owning moral responsibility and
tendering an apology. On the whole, the role of the media was
anything, but professional. Here, we
The rape of the nun on 25 August 2008
would clarify that the lack of
initially did not find the prominence it
professionalism does not rest on the
deserved. After The Hindu reported it
poorly paid or unpaid reporters and
in detail on 30 September 2008, the local
journalists. Rather, it is the work of the
dailies picked up the thread. The Samaj
owner-editor-publisher that we are
(24 October 2008) carried the headline,
referring to. As has been opined by
“The Nun’s Rape is a Big Lie,” and went
Professor Mrinal Chatterjee of IIMC,
on to say, “that the two lady doctors have
Dhenkanal, (Oriya Language Press:
said the nun is in the habit of sexual
Status, Problems and Prospects,
intercourse.” Dharitri (28 October 2008)
presented at the University of Pune in
opined that “the said nun is used to
February 2007) that the major vernacular
sexual relations.”
dailies are always partisan, and are
The rape charges are to be decided in the mostly controlled by the politicians. And
court of law. Before that, why is the media on this occasion, we would like to add
engaged in a slander of this kind? that their partisanship bordered on the
Further, the allegation of rape and the unethical and the fascist.
17
1.8 Human Solidarity planning to attack Christians. Sensing
this, we formed village committees in 4
Amidst the madness of violence, hatred
villages and did not allow anybody to
and mistrust, there have been a number
enter. This time also after
of instances of human fellow feeling and
Laxmanananda’s killing, we sat on the
solidarity that stand out as beacons of
road and did not allow the RSS people
hope. One such instance is that of the
to enter our villages. They came on 27
response of the people of Malikapodi
and 28 August 2008, but we did not
Panchayat. Jamesh Chandra Pradhan,
allow them.”
the sarpanch of this panchayat, said,
“After the killing of Laxmanananda, the Santanu Pradhan, Vice President,
incidents of violence started pouring in Nikhil Utkal Kui Samaj Union (G.
from various places. The atmosphere Udaygiri), Kanbageri says, “In the
was so scary that people did not venture periphery of G. Udaygiri NAC, we
out after sunset. I decided not to allow organized meetings and told people not
any kind of violence to happen, at least, to participate in the violence. We also
in my panchayat. I toured village to took a decision not to allow anybody
village and organized meetings, met to create mischief in our area.”
Christians and assured them of full
security. We organized night vigils at As people poured out from
various places. Despite all this, some Kandhamal and sought refuge in
Christian families went to the G. nearby kasbas and towns, relatives
Udaygiri relief camp. It saddened me. living on scarce means themselves
Each day, I went to the relief camp to began sheltering many families each.
talk to them and to persuade them to We met people living in groups of 30–
return to the village. After three days, 35 each and incognito for fear of being
they returned. In their absence, their traced by the local Bajrang Dal
houses remained untouched. Neither is elements. Relatives outside Orissa too
a house damaged nor is anyone were taking in people. With the
physically injured in my panchayat. I current reality of high cost of living
feel very happy about it; I was able to and unaffordable housing options,
do my human duty. Some evil elements one can well imagine to what extent
(did not say clearly who they are) were village acquaintances and relatives
trying to create mischief; they even stretched their resources to stand up
threatened me. I did not care. I think in support. And, they too shared the
God will judge me if I have done right anxiety and trauma they felt as well
or wrong.” as the risks involved.
18
II. The Issue of Land: A Historical Sketch
The Orissa Government in one of its and reservation politics. These themes
reports to the Centre on the Kandhamal or issues, it appears, have long
situation has said that “the ongoing histories. We shall provide here a
conflict in Kandhamal district has its genesis glimpse of the histories beginning with
in the age-old ethnic divide and discord a brief history of Kandhamal.
between Kandha (one of the Scheduled
Tribes) and Pana (one of the Scheduled 2.1 A Brief Note on Kandhamal
Castes) communities… There are long
standing disputes between Kandhas and As an administrative unit, Kandhamal
Panas on issues arising out of land alienation today, has a much shorter history than
and certain other perceived that of the Kandhos and Panos. It is quite
discriminations… The ethnic divide between chequered also as its territory and
the Pana and Kandha communities got boundary underwent changes
accentuated on religious lines due to repeatedly by those in power. A few
conversion of large number of Panas to a points from that history are as follows.
different religious community. The
communal riot in the district in December, Till the colonial period, the social history
2007 was also a fall out of such issues. In of Khondmals (the Kandhamal sub-
this backdrop of mutual distrust and division of the present Kandhamal
animosity, the tenuous bonds of peaceful district) is hardly known except for some
coexistence between the two communities got sketchy references here and there.
destroyed by the brutal murder of Swami During the process of the Meriah
Laxmanananda Saraswati, who was in the suppression, the British annexed
forefront of the campaign against the alleged Kandhamal on 15 February 1855 as part
forcible conversion of Hindus” (Communal of the Feudatory State of Boudh. “It is
and Ethnic Conflict in Kandhamal noteworthy that the maps prepared
District, Government of Orissa). under the directions of the Surveyor
General of India shows that even up to
There are a few recurring themes the year 1903 there was no line of
around the situation in Kandhamal that demarcation between Baudh and
lead to differences in perspective Khondmals. The name of Khondmals
whether it is with some intellectuals, does not even find a place on that map.
the Sangh Parivar, the Orissa It is only later that the southern hill tracts
Government, journalists or even among of Baudh have been designated as
people in Kandhamal. These pertain to Khondamals by Government”
issues of land, ethnic tension between (Completion Report of the Baudh
Kandhos and Panos, the politics of Settlement of 1907 quoted in Boudh-
Hindutva, and the religious conversion Khondmals District Gazetteers 1983).
19
After this conquest, the British who defied the authority of not only the
Government appointed a Tahsildar Raja, but also the British authorities
(Dinabandhu Pattanaik) to administer during this time.
the tract under the charge of
Superintendent of Tributary Mahals. In 2.2 Socio-Economic Contours of
1891, it became a sub-division under the
Angul district and continued to remain Kandhamal
under it till 1936. It became part of the Kandhamal, or the hills of kandhos, was
Ganjam district after Orissa became a part of the erstwhile Boudh-Phulbani.
separate province in 1936. The Baliguda After the reorganization of districts, it
sub-division of the present Kandhamal became Phulbani on 1 April 1994 with
district was part of the Ganjam Agency two sub-divisions, Baliguda and
Area under the Madras Presidency Kandhamal. Later, in June 1994, it was
since its occupation by the British. In again renamed as Kandhamal. It is one
1949, it was attached to the Boudh- of the centrally located districts with
Khondmals district. Rayagada in the south, Ganjam in the
southeast, Nayagarh in the east and
The Kandhos and the Panos, in their Kalahandi in the west. The entire district
dispersed hamlets and settlements, it is is full of hills and forests; cultivable land
often said, were relatively autonomous. is scarce. According to Orissa
In 1837, Mr. Ricketts reported that the Agricultural Statistics 2006–07,
Boudh Raja had no power over his published by Director of Agriculture
Khond subjects, and in 1844, Mr. Mills, and Food Production, Bhubaneswar, out
another administrator of the region, of the total geographical area of 8,02,000
stated, “the Khonds had long been at hectares, 571,000 hectares (71.19%) is
feud with him (i.e. the Boudh Raja), paid under forest cover and the net sown area
no revenue, were under no kind of is only 1,15,000 hectares (14.37%).
control, and were in the habit of making
encroachments on the lands of the Raja” Demographically, Kandhamal is a tribal
(O’ Malley, Bengal District Gazetteer, majority district. According to the 2001
Angul, 1908). But, this statement was census, tribals constitute 52.7%. Among
made at a time when the British were the tribes, Kandhos are numerically
trying to systematically bring the superior though there are Gonds and
subjugation of the Kandhos and Panos Saoras. Dalits account for 16.9% of the
as revenue producers. And, it has been total population of which Panos form the
seen at times that such statements were majority. Others include Ganda, Ghasi
bargaining statements by the Raja (and and Dom. The remaining 30.4% consist
other intermediaries) to give less to the of Christians (mostly Dalit Christians)
British, despite collecting regularly from and various other Hindu caste groups,
the Kandho and Pano peasants. such as Khandayat, Karan, Brahmin,
Madhaba Kanhara and Nabaghana Sundhi and Suda. In Kandhamal, these
Kanhara were two influential chieftains caste groups are referred to as Oriyas.
20
In spite of scarcity of cultivable land, However, the marketing of these minor
agriculture has remained the mainstay forest products is not under the control
of the district’s economy. It is dominated of the Adivasis. Places like Tikabali,
by marginal and small peasants (for Raikia and Baligurha are important
details, see pp. 25–26). The majority of trading centres for forest products.
the workforce (cultivators 33.47% and According to the Gazetteer, Tikabali is
agricultural labourers 36.1%, Census noted for trade in minor forest products
2001) is engaged in agriculture. Despite like tamarind and siali leaf. Raikia is
the region being in the KBK zone, no noted for trade in turmeric, hill-brooms
efforts have been taken to effect any and tamarind. Baligurha is known for
change in agriculture or in the pattern pulses, niger and mustard. The traders
of land ownership. So, the agricultural at these places are mostly non-Adivasis
economy of the region has remained and “outsiders,” known as Oriyas, who
crisis ridden and at subsistence level. determine the prices of the products.
Collection of forest produce and its trade
is another major economic activity. 2.3 Land, Alienation and Contention
Slash-and-burn cultivation is one of the
Over centuries, the Adivasis have
main occupational activities of the
cleared forests and made them
landless Adivasis. Beside kandulo
cultivable or agricultural lands. Later,
(pulses), turmeric and ginger are largely
they were pushed out of these lands by
grown in forest lands. Siali leaves, sal
more powerful people and rescinded to
seeds, tamarind and mangoes are also
less fertile hilly lands — whether it is
collected from the forest by the Adivasis.
the ‘dangar’ cultivation in Rayagada
Though we cannot precisely assess the
district or the ‘mal’ as in Kandhamal.
number of people dependent on such
According to anthropologists and
minor forest products or the proportion
historians, this process of pushing the
of earning as constituted by these
Adivasis to interiors began in the 10th
products from the district or state level
and 12th century A.D. F. G. Bailey, who
data, there is some indication of it in
studied the Kandho culture during the
village level statistics. A study of village
1960s, has said, “the Oriyas from the
Buluburu (Belghar) conducted by the
plains have settled here for 900 years
Tribal and Harijan Research and
and many of the new settlers are land-
Training Institute, Bhubaneswar states
grabbers” (Caste, Tribe and Nation by
how Adivasis of the village depend on
F.G. Bailey). One can get similar
fruits, tubers and leaves collected from
information from the myths and lore of
the forest for almost eight months in a
the Kandhos that have developed
year for their survival (Orissa’s Kandhos,
around it. (Religious Ceremonies,
pp. 396). We have also learnt from the
Ordeals and a Legend about Oriya
victims of violence that many earn their
infiltration in Kondh Hills - U. N.
living by collecting and selling firewood
Pattnaik, Adibasi, January 1970).
from the forest.
21
Moreover, when land defines economy, to give up their land while the
it not only becomes the source of domination of the money lender or the
livelihood, but also the source of dignity buyer of land began to grow. New courts
and power. F. G. Bailey observes, “The or the judiciary did not help the poor
large Oriya villages are sited in the Adivasis. The Kandhos were tricked into
wider valleys, where the greatest parting with their lands as is the case
amount of land suitable for rice with Adivasis across the country under
cultivation is to be found. They occupy the colonial regime. The Kandhos
the best cultivating sites in the valleys, rejected the modern colonial judiciary
while the Konds occupy sites which are and viewed it with suspicion because
smaller and in remoter valleys. The fact they were being coerced to part with
that they occupy the best land indicates their land. With justice inaccessible and
that Oriyas have established a further impoverished, they were left to
dominance of some sort over the konds, the despotism of the money lender and
who were unable to retain the best shundhi, the liquor trader. Most certainly,
cultivating sites.” the Oriya shundhi was the worst
exploiter of the Kandhos.
2.3.1 Under the British Raj
When the British forced its way into In 1902, the colonial administration
Kandhamal in the early part of the 19th passed an order that no land can be
century to suppress the meriah sacrifice transferred to non-tribals without the
and abolish female infanticide, it prior consent of the Deputy
encountered stiff resistance from the Commissioner. Again, Angul Laws
Kandhos. The resistance was due to the Regulation of 1913 was promulgated to
fear that the British snatch their land that effect. Despite these legal
and impose a tax on them. After this protections, tribal people lost land to
conquest by the British, the political non-tribals because they did not have
and revenue administration of record of rights and due to the
Kandhamals was organized through sustained unscrupulousness of the
the Mutha system. 1 revenue officials.
The period from 1830 to 1870 saw a spate In 1921–25, the first survey and
of rapid changes in the Adivasi society. settlement operation was undertaken in
After the entry of money economy and Kandhamal. Out of the 50 muthas in
excise duties on the Kandhos’ liquor Kandhamal, all villages in 9 muthas were
production, we see increasing surveyed because in those villages, non-
indebtedness among the Kandhos. This Kandhos owned land. A survey revealed
process was engendered largely by the that more than one fourth of the land
colonial state. Poor Adivasis were held by the tribals had passed on to the
further impoverished and were forced non-tribal. (District Gazetteer, 1983)
1
A mutha is a cluster of villages with a Sardar as its head with one or two assistants called Mallik. The head of
the Mutha was appointed by the colonial administration to collect revenue and maintain law and order in the
Mutha. In return, the Sardars were getting 12.5% of the gross demand of the land revenue as commission.
22
We are constrained by fragmentary Khajuripada area against sundhis
historical evidence to talk of the (interview with Krushna Majhi, one of
Baligurha sub-division only and not the the leaders of the Kui Samaj Seva
Phulbani sub-division, as it was under Samiti). The District Gazetteers (1983)
a different administrative authority mentions, “In 1970, the Adivasis of the
during the British times. The revenue Khondamals subdivision had started an
administration in Phulbani may not be agitation for the restoration of the
a replication of that of Baligurha, but the agricultural lands of their forefathers
fate of the peasant producers, it appears, which had been allegedly usurped by
was not greatly different from those in the non-Adivasis. They were being
Baligurha. Throughout the late instigated by the Kui Samaj Samiti to
nineteenth and early twentieth commit offences of trespass and
centuries, the British tried many forcible reaping of paddy involving the
permutation and combination of lands under the occupation of the non-
revenue administration: the muthadar Adivasis. This for sometime had given
system, the zamindari system, then back rise to a serious problem of law and
to the Collector as revenue order in the district.” In the present
administrator and so on. Many land state of historical research, it is difficult
surveys were necessitated by these to know more about land movements.
experiments, though the surveys were However, after independence, the first
not covering the entire region or not survey of land started in 1977–78, but
completed at times (as in1924). Land that too was not completed.
alienation from the Kandhos continued.
Finally, the British passed The Agency The issue of land remained unresolved.
Tracts Interest and Land Transfer Act I In 1994, when the Panos of Linapada
of 1917 that “prohibited all transfer from entered the Shiv temple, it triggered an
hill men to non-hill men without express ethnic riot and spread to Phiringia,
permission of the authorities.” Khajuripada. During this riot, the
Adivasis occupied the land of many
2.3.2 Independent India Panos. After the riots subsided, the
To protect tribal land, the Orissa government announced the setting up
Government passed the Orissa of Camp Courts to settle land disputes
Scheduled Areas Transfer of as well as promised to set up review
Immovable Property (by Scheduled committees to monitor the situation
Tribe) Regulation 1956. Despite such every two months. Krushna Majhi said,
acts, the question of land alienation “some Panos went to the High Court
surfaced repeatedly and became regarding the disputes and after the riots
contentious. In 1966–68, a land the government also showed little
grabbing movement had started under interest to settle the land disputes. No
the leadership of Ugrasena Mallick in progress was made in that regard.”
23
Again, in 1998, to make the review drove the Adivasis to sell their lands.”
committees work, the KCC organized a Budhia Singh, the former Chairman of
demonstration of 7000 people. In 2000, G.Udaygiri block claims that there are no
there was tension between the Adivasis land disputes in Padangi.
and the Dalits on the issue of land in
Kotgarh block (Subarnagiri, Majaguda, During the 1990s, small radical groups
Judabali). Shyam Patmajhi, leader of the had organized landless people around
Pahadi Sangram Manch, says, “The sub- the issue of land. Perhaps, the
collector, after inquiries into records, government, due to pressure, tried to
returned the land to the real Adivasi change the 1956 Regulation in 2002 by
owner. But, during the harvesting time, making a provision that all land
by the provocation of Nakula Nayak, transfers from ST to non-STs between 4
local Dalits did not allow the Adivasis October 1956 and 4 September 2002 must
to reap the crop. As a consequence, there be verified to ascertain their
was a riot in which Adivasis damaged genuineness, and the persons
the houses of the Dalits and attacked possessing such land must prove to the
them physically.” Again, in June 2002, sub-collector by 4 September 2004 (later
such a conflict arose in Daringabadi extended to 2005) that the transfer was
Block (Jhinjhiriguda and Brahmanigaon legal. In all probability, this was in
panchayats). Around 500 Adivasis with response to the growing tensions
80 pairs of bullocks started cultivating around land transfer from the Kandhos
the land under the possession of Dalits. and the insistence of the KCC to look
The district administration did into these matters.
intervene, but had to bow down to the A look at the tables below will indicate
wishes of the organized Adivasis; the the systematic transfer of land from
Dalits left their village in fear, seeking the Kandhos.
refuge in the police station (Prajatantra,
7 July 2002).
In Gahana (Gadaguda panchayat of
G.Udaygiri), Binod Mallik said, “there is
no land conflict in our Panchayat. Poverty
24
Scheduled Tribe
Size of Individual
S.No. Holding Holdings Joint Holdings Total Holdings
Scheduled Caste
Size of Individual
S.No. Holding Holdings Joint Holdings Total Holdings
5 Large 5 74 0 0 5 74
25
Others
Size of Individual
S.No. Holding Holdings Joint Holdings Total Holdings
From the above tables, it can be seen that and Small holdings constitute 95.12% of
nearly 77% of the total land held by these the total holdings, whereas they hold
three groups (ST, SC and Other) is in 78.97% of the total area; Medium and
the hands of STs, 9.03% with SCs and Large land holdings constitute 0.67% of
13.97% with Others. Again, if we analyze the total land holdings, but they account
the land holding pattern within the for 5.93% of the total area. Among
social group, the disparity is obvious. Others, Marginal and Small holdings
For example, among the STs, the constitute 90.58% of the total holdings,
Medium and Large holdings constitute and they hold 65.87% of the total area.
to 2.91% of the total holdings, whereas Medium and Large holdings constitute
they hold 14.19% of the total area. On 2.05% of the total holdings, whereas they
the other hand, the Marginal and Small hold 13.69% of the total area.
holdings constitute 83.80% of the total
holdings, whereas they hold 58.56% of From the above account, it is evident that
the total area. As regards SCs, Marginal Adivasis constitute about 52.7% of the
26
population and own 77% of total land has invited KCC to cite cases of land
in Kandhamal. On the other hand, Dalits grabbing by Panos so that the land can
are about 16.9%, but they own about be returned to the Adivasis. But, KCC is
9.09% of total land. As the Dalit yet to respond to that.
Christians are included in other
categories, the percentage of Dalit Finally, for the sake of argument, one
ownership of land may increase may concede that there are a few cases
marginally. A study conducted by a of land grabbing by Panos. But, does that
government research institution states justify blaming an entire community
that the sundhis have grabbed land. And, and creating an atmosphere of hatred?
therefore, how true is the allegation that
Dalits (Panos) are land grabbers? The
tables also show that in all categories,
there is small section that owns a large
amount of land. But, in Kandhamal,
there is no struggle against large land
owners, which is generally seen in other
land movements. The official statistics
on the land holding pattern does not
clearly reflect the ground reality. It is
therefore obvious that no proper survey
of land or settlement records have taken
place. Who should be blamed for this
lapse, the state government or the Dalits
in Kandhamal?
Further, though Lambodar Kanhar,
alleges that Panos are land grabbers, he
could hardly cite cases of land grabbing.
This is despite the fact that he submitted
a list of 503 fake caste certificate cases to
the district administration. Interestingly,
Brahmananda Behera, Secretary of Pana
Kalyan Samiti in a written
memorandum submitted to the Chief
Minister of Orissa dated 2 October 2008
27
III. Politics of Domination: Past and Present
3.1 Social Equation: Adivasi, Pano and They worked on their farms and wove
Oriya cloth for them, in return for which they
obtained a small area of land, grain for
Panos, numerically the minority social food and all their marriage expenses;
group in Kandhamal and judging by they used also to procure victims for the
economic indicators the most depressed meriah sacrifices. Their serfdom was so
as well, is made out by the media to be well recognized that if a Pan left his
the villain of the drama that is taking master and worked for another, it caused
place in Kandhamal. They are always serious dissensions among the Khond
referred to as thieves, cheats, molesters community. To this day there is a
and rapists, or even in the memorandum settlement of Pans – a kind of Ghetto-
dated 29 September 2008 submitted by attached to every large Khond village,
the Secretary, KCC. This social where they weave the cloth the Khonds
ostracization runs deep in history too. require and work as farm labourers”.
This is indicative of the wretched
Macpherson, the British Officer in
existence the Panos were condemned to
charge of meriah suppression in
largely by the neglect of the civil society
Kandhamal, wrote in 1865 “ the Panwa
and the state.
is proverbially indispensable to every
Khond hamlet. His duties are to provide A century after Macpherson’s
human victims…. ; to carry messages, observations, the Boudh- Khondmals
such as summons to council or to the Gazetteer 1983 confirms, “the picture
field; to act as a musician at ceremonies, remains more or less the same today except
and to supply the village with cloth… for the Meriah sacrifice”.
They use both the khond and Oriya
languages…. They are treated with great Yet, the equation of master-serf, patron-
kindness, but as an inferior and client between Kandho and Pano
protected, perhaps a servile race. They communities is more metaphorical than
are never neglected at a feast; any injury real. In Kandhamal, the agrarian
done to them is promptly resented. But economy of the hilly and least fertile
they are never allowed to bear terrain could barely support both the
themselves as equals”. This graphically Kandhos and the Panos even at
maps their status in the society. And this subsistence level. Economy apart, their
reflected in their material possessions degree of mutual dependence in matters
and existence as well. relating to socio-cultural life was quite
considerable. The equations between
O’ Malley, another British official, these communities were different in
observed in 1908, “In the Khondmals, different areas. For example, in
the Pans were the serfs of the Khonds. Kandhamal (blocks like Phulbani,
28
Phiringia, Khajuripada), the Panos are though some Kandhos availed of such
untouchables to Adivasis so also to opportunities, relatively they remained
Oriyas; the social segregation is quite less exposed to the changes and
sharp. But in Baligurha subdivision remained confined to their material and
(Kotagarh, Raikia), it is difficult to cultural moorings. Some of them, of
distinguish between Pano and Kandho. course, thought it was beneath their
Economically and culturally, in matters dignity to take to trading activity, noted
of language, food, and so on, they are F.G.Bailey. The colonial state certainly
similar. Untouchability was non- subverted the clan structure of social
existent between these communities. So order of Kandhos, the Mutha system etc,
when Nikhil Utkal Kui Samaj Union was substituting it with modern bureaucracy
formed in 1929, many people from Pano and judiciary. This meant a decline in
community were also its members their political power. Moreover, it was
(interview with Krushna Majhi). difficult for the Kandhos to interact with
such institutions because of their
It is but natural and human to break the language. Panos, on the other hand,
yoke of subordination. In the absence of were conversant in both languages.
any political process to redeem the Therefore, their importance grew.
situation, sometimes, individuals take to However, it was the Oriyas who could
stealing as a strategy for survival. To make the best use of the modern
label the entire community of Panos as education that the colonial
thieves is unjustified and exaggerated. administration provided. In addition,
But the image of Panos as cunning and Oriyas benefited most from colonial
unscrupulous persists and is arrangements in terms of the economic
perpetuated by political leaders too; and political power. During the
bureaucrats too talk in the same campaign against meriah suppression,
language though informally. some of them had rendered their
The Panos being outcastes of Hindu services to the British. This created an
society were forced to migrate to these less opportunity for them to be close to the
fertile and rocky terrain. Some of them administration. After the conquest,
were also bought by Kandhos to work as Dinabandhu Pattanaik, the de-facto
their farm labourers. And it had been ruler of Kandhamal went to the extent
happening for over a century, as testified of appointing some Oriyas as Mutha
in the records of the British times. Sardars, thus combining economic and
political power in one hand. He opened
During the British period, the opening up liquor trade in Kandhamal and gave
of the roads and communication, regular licenses to Sundhis which became a
markets offered opportunities. Panos cause of land alienation of tribal people.
took to small trades, worked in This became so much of a problem that
government-sponsored works as daily in 1872 some Kandho Sardars appealed
labourers, supplementing their work as to the administration to impose tax on
farm labourers. On the other hand, liquor shops.
29
Besides these changes in economy and is no more acceptable. The reservation in
political power, Christianity had a government jobs and education had a role
bearing on the social situation in to play also. Compared with Adivasis,
Kandhamal during colonial period. Dalits fared better. But again the lion share
Kandhos had suffered defeat at the of education and job-reservation went to
hands of the British in the course of the Oriyas.
meriah suppression and they saw the
missionaries as part of the foreign Significantly, the temple entry attempt
power. Secondly, culturally they were a was the reason behind the 1994 Kandho-
much settled community having their Pano conflict. Even the Pano Kalyan
own religious practices. So, initially a Committee, in a pamphlet of 14 June
few of them embraced Christianity. But 2006, states, “even now, at many places
the situation for Pano was totally in the district, people are prevented entry
different. Even in a tribal set-up, the tag into the temples. This social malaise
of untouchability did not leave them. should be opposed soon.” This means
They had to suffer social exclusion. Here temple entry has been a point of cultural
Christianity offered a sense of meaning assertion by the Dalits. The emergence
and identity to their existence. It was of the traders as an “influential”
truer in case of the poorest in the community in the 1960s and 1970s in
community. During colonial times, it Kandhamal is an important dimension of
was the Dalit community that was the social reality. According to the District
attracted to Christianity more than any Gazetteer of 1983 (p. 50), many people
other community. migrated into the Phulbani, Baliguda and
G. Udaygiri regions during 1961–71,
After independence, a new set of rules and which was the boom time for trade and
institutions were in place to emphasize a commerce. This was one of the reasons
sense of equality which undermined the for the sudden spurt in the district
old equations. Mutha system was population. The traders in Raikia and
completely abolished, thereby abolishing Tikabali are also immigrants. These
the powerful symbol of the old power people are known as Kumuti, Patro or
structure. The Temple Entry Act was simply Oriyas. These people solely
passed in 1949. This provided the Pano control the marketing of both agricultural
community, who were not allowed to enter and forest products of the Kandhamal
the temple, with an opportunity to assert district. Their economic position made
their rights by entering the temple. But this them influential both socially and
assertion was strongly opposed by the politically. Commenting on the
village Oriya community. It did not result communal tensions in Phulbani during
in any physical conflict; rather the matter the 1980s, Nazir Akhtar says, “though
ended with Pano community building their rioting was led by men of VHP and
own temple. However, this cultural missionaries, there is another set of
assertion clearly shows the shifting people behind the scene…. They are the
equation in the social relations: subservience businessmen and money-lenders, who
30
have been exploiting the Advasis since Kandhamal from Russelkonda
many decades. Their invisible hand has (Bhanjanagar). Working in Kandhamal
fanned the flames of communal riots. To was not easy for them. Kalazar and
spread their influence in the region, they smallpox took a heavy toll. In the early
are engaged in fierce competition which 20th century, the Baptist missionaries set
has led to the communal tension and up camp at G. Udaygiri. The Roman
conflict. The businessmen of the Catholics worked from their stations at
neighbouring districts also have actively Digi and Katingia in the 1880s. After
participated in this. To safeguard their several years of work, in 1914, Bisi and
own vested interests, they systematically his family members first converted to
pushed the Advasis into a communal Christianity (Barbara M. Boal, The
cauldron. The invisible hand of the Khonds). And, in 1920, on the
traders is becoming sharper in relief. In Kumbharikupa hill, the foundation for
the destruction of the Catholic Church in the first church building was laid.
Raikia on 26 August 2004, some traders
These missionaries were the pioneers in
had actively participated” (The Indian
setting up modern centres of education
Express, 17 March 1989, Communal
and health in Kandhamal. Any
Tension in Phulbani).
achievement that the district has today
The victims testify to the role of the in these fields is because of the efforts
businessmen in the recent riots. When of the missionaries. The first Middle
asked why the businessmen were English school in the whole of Boudh-
against Dalit Christians, a riot victim of Khondmals was established in 1914 at
Baliguda said, “I opened a provision G. Udaygiri (Gudripari) and two Upper
store in our lane. Previously, people Primary schools were established in
used to go to the shop of the Kumuti. Malikapodi and Konbagiri and two high
Now they are coming to mine. So there schools, O. J. Milman High English
is a drop in his sales and profit. The School and Hubback High English
grudge is due to that only.” A journalist School, were established in G. Udaygiri
in G. Udaygiri, said, “you see the shops by the Baptists. For medical facilities,
of Kumutis, Patros and Brahmins in they set up the Moorshead Memorial
towns. Now in panchayat headquarters, Christian Hospital in 1939. The Roman
harijans have opened shops. Earlier Catholics also established Primary,
people only used to buy from the shop Middle English and High Schools in
in the towns. So there is a drop in profit Raikia area. These schools went a long
of these town-based people.” way in providing education not only to
Christians, but also to non-Christians
3.2 Christianity in Kandhamal (The District Gazetteer, 1983).
Christianity is nearly one-and-a-half In the colonial times, it was Dalits who
century old in Kandhamal. After the mostly converted to Christianity in the
British conquest, Baptist missionaries G. Udaygiri, Raikia and Tikabali areas.
started their activities during 1859–63 in Post-Independence, Christianity spread
31
to other areas of the Baliguda sub- says about an incident in Nilungia, “Sukanta
division like Kotagarh, Tumudibandh Nayak, a teacher, is an influential man in
and Daringbadi where mostly Adivasis the village. He is a Dalit Christian. He cut
adopted Christianity. Discussing down two trees disregarding the opinions
Kandhos’ acceptance of Christianity in of the Adivasis of the village. That was a
post-independent India, anthropologist sacred place for them. Although they did
Felix Padel writes, “Christianity offers not do anything, they resented this action.
a strong support system, including skills Secondly, the Christians disrespect their
of literacy and an ideology of justice and traditions. When a person dies, they do not
equality that helps counteract use the usual bathing place till the ritual is
exploitation by non-tribals. Since these, over. But, Christians do not follow this
including the majority of Government practice and use the bathing place”. Santanu
officials now, are mostly Hindus, Pradhan questions, “Why do they (Christian
Christianity offers an alternative preachers) have to tell in a derogatory way
identity that has a powerful appeal” the Adivasis are worshipping stones, trees,
(Sacrifice of Human Being). hills and jungles?”
However, he further says it created some These allegations are few and far
frictions in the tribal community, between and there was no case of violent
especially at the time of observing rituals antagonism between Christians and non-
and festivals. And, Barbara Boal Christians till Hindutva politics gained
observes, “to be a Christian in these hill ascendancy in Kandhamal. It is not
tribes is still on the whole to gain uncommon to see Hindu Adivasis
prestige, though joining a local marrying Christian Adivasis or observing
congregation undoubtedly leads to rituals and festivals together. We had a
fragmentation within the village.” chance to meet the villagers of Gahana
(Gadaguda GP) when a Mada (death)
But, Christianity in Kandhamal grew, ceremony was about to begin. “The
and so did the churches. The charge that deceased was a Hindu and his wife is a
missionaries, taking advantage of Christian. They would perform the
poverty, are converting Adivasis was rituals according to their tribal tradition
raised during 1960s. The then Swatantra and there is no conflict over this,” the
Jana Congress Government passed the villagers told. Binod Mallick of the same
Orissa Freedom of Religion Act, 1967 village said, “My grand father, a Hindu
and declared to take action against the had given land for the church here. I am
missionaries. As a result, several of the also a Hindu and have given land for the
English missionaries were arrested in graveyard because the earlier one was
1968 and later released. near the roadside and children feared to
go by that road. We lived in harmony.”
During our visits to Kandhamal, we heard
some allegations against Christians having From Church sources, it has been learnt
disrespect towards traditional customs and that by the year 2006, there are about 521
practices of the Adivasis. Jamesh Chandra churches and prayer halls in
32
Kandhamal. (Communalism in Orissa, and for an informed discussion to begin
IPT Report,2006) In Kandhamal, the so that wild exaggerations and
Christian population, according to the prevarications being paraded as “fact,”
Census report of 2001 stands at 1,17,950, “truth” in a Goaeblean style can be
which is 18.19 percent of the total checked. It is important to note that there
population of the district. It has been has been an increase in the Christian
argued that the percentage of Christian population in some districts of Orissa.
population is increasing at an (See Table on p. 34.) However, the
“alarmingly higher rate” and unless growth of population of a faith does not
they put an end to conversion, the per se give rise to communal violence.
Hindus or Adivasis are going to be a Had it been so, Gajapati, Sundergarh
minority in a few years time. It is true would have seen violence of the same
that there has been an increase in the magnitude as that of Kandhamal. What
proportion of Christian population in distinguishes Kandhamal from other
Kandhamal and the growth rate is regions is the interplay of Hindutva
higher than that of the Hindus. politics in the district for a considerable
However, their percentage rise of their period. Following is an account of the
population is exaggerated wildly, role of the Hindutva politics.
willfully ignoring that it is due to a low
base starting point. (See Table below.)
3.3 Hindutva Politics in Kandhamal
While discussing the growth rate of a
particular community, the normal While understanding the exponential
population growth should also be taken rise of Hindutva politics in Kandhamal,
into account. We are giving these we need to understand how Hindutva
pictures to show the real state of affairs politics entered Kandhamal.
546281 648201
Total Population 393773 448914 (14.00) (21.68) (18.65)
Percentage of
Christian population
to district population 10.26% 9.38% 13.83% 18.19%
40
of a very popular saint. This was largely roles in attacking the Christians after
mouthed by the right wingers of all Laxmanananda’s killing.
varieties. Before an attack, a meeting of
Third, the ethnic theory, peddled by the
the perpetrators was held in nearby
government and endorsed by sections
schools or anganwadi centres and the
of the media and some intellectuals as
violence was carried out as planned.
the entire saga being an Adivasi-Dalit
Houses of Christians were selectively
conflict seems far-fetched. Such an
destroyed and their belongings looted,
approach not only undermines the
but the neighbouring Hindu houses
actual ground realities but also
remained untouched. The motive was to
overlooks the planned and systemic
ruin the Christians economically so
violence on Christians and the range of
thoroughly that they would not be able
injustices inflicted on them by the Sangh
to stand on their feet for years to come;
Parivar, irrespective of whether they are
in our view, in some ways, it’s a
Dalit or Adivasi. Barring a few incidents,
replication of the Gujarat carnage of
Christians everywhere, both Adivasi
2002. It is interesting how Tumudibandh
and Dalit, bore the brunt of communal
Block, where Laxmanananda and his
attacks in Kandhamal.
disciples were killed, remained by and
large peaceful. Yet another explanation of the violence
rests on the assertion that Dalit
Blocks like G. Udaygiri, Raikia and
Christians have grabbed the lands of
Tikabali that are between 80 to 100 km
Adivasis in the region. However,
from the place of killing are the worst
nowhere has land been forcefully
affected areas. These are the areas where
occupied by the aggrieved party, as was
we see the first Christian converts
seen in the 1994 ethnic violence. Though
during the British Raj. These also
land remains a contentious socio-
developed as important trade centres of
economic issue in Kandhamal, it has
the district. In the 1970s, traders from
little to do with the present communal
nearby areas of Ganjam, Nayagarh,
violence. The present and all previous
Bhanjanagar, sensing economic
governments are solely responsible for
opportunities, immigrated into this
not conducting a thorough land survey
district. They continue to dominate the
and issuing Records of Rights to the
trade in these areas. Around the same
original owners of the land.
time, Laxmanananda set up his ashram
at Chakapad and started his campaign Fourth, the absolute indifference of the
against cow slaughter and Christian government of Orissa towards the
missionaries. The immigrant traders removal of abject mass poverty in
supported Laxmanananda’s project. Kandhamal, has left the field open to
Over the last 40 years, Laxmanananda various vested interests to manipulate
managed to have a sizeable following in the situation to their advantage. It’s the
the area. His supporters played different duty of the government to provide
41
education, health-care for the people. semblance of life or family or livelihood
When there is a vacuum of any real people had put together through hard
development with people as the centre labour over years were wiped out
of the development paradigm, there’s overnight. Did the Maoists have any
only marginal economic relief or a idea of the ground reality or anticipate
modicum of spiritual fulfillment what would follow their action? Where
provided by other social forces. were they when village after village was
However it is never an emancipatory raided by sword-wielding mobs of 300
agenda leading to the dignity and self- to 400 in the most planned and systemic
emancipation of the Dalits and Advasis. manner? More than a month later, CPI
Though both the Christian missionary (Maoist), Orissa State Organisational
organizations and the Hindu Committee issued a booklet, Why was
fundamentalists claim that they are Laxmanananda awarded death sentence?
working for the poor, neither of them claiming responsibility for the killing.
have really ever addressed the question The booklet gives justification for the
of land and forests, which are primary “death sentence”. We ask whether death
for the life and livelihood of people. sentence is the only means to deal with
ideological and political opponents – in
No tools or measures have been this case Laxmanananda? Had the
provided ever by anyone for the people ordinary Christians who suffered most
of Kandhamal to go beyond their authorized the Maoists in any way to do
poverty. With mass poverty as the it? In the entire booklet, neither have the
background, it can hardly be said that Maoists mentioned anything about the
conversion or change of faith has loss of lives or property of Christians nor
contributed to anything beyond uttered a word of apology to the victims
symbolic changes in the material life of and living survivors of the dead.
people. That conversion does not change Presumably then, these are the
the economic life has already been calculated losses in the “war” they wage.
attested to in the PUCL report on the
Kilipal (Jagatsinghpur) conversion case. At the same time, for those who are
Rather, this has led to social skeptical of Maoist violence as a means
ostracization of the converts. Therefore, of checking the rapid, sinister spread of
the Hindu allegation of conversion the Sangh Parivar and its Hindutva
through allurement is baseless. politics, we need to think hard how best
to strategize against the right wing both
Fifth, the CPI (Maoists) killing ideologically and otherwise. The
Laxmanananda was like a spark to violence in Kandhamal continued
dynamite. Their method of combating unabated for over two months. Yet,
communal and right wing politics barring a few sporadic protests, people
actually contributed to 39 deaths and across Orissa and the rest of the country
50,000 people being displaced. Whatever remained quiet. Is it because the victims
42
were Adivasis and Dalits? If it were to 1982 that struck an enormous blow to
happen to some influential Pattnaik or the consciousness of the working people
Mohapatra or a Jachuk, would the and enabled the champions of Hindutva
middle-class have remained as silent? Is to make inroads in wide areas. A decade
it class or caste prejudice that was at later, the economic policies brought in
work or both? As women, sexual by the Congress at the centre, coincided
minorities, workers, Dalits, peasants and with the demolition of the Babri Masjid
Adivasis, we have a lot at stake for our and assault of Muslims across the
own selves and the future generation in country followed by the Gujarat carnage
combating communalism. The silence in 2002. Since then the attack on the
around Kandhamal is far too deafening Christian community in Gujarat,
for us to remain quiet anymore. Madhya Pradesh, Orissa, Karnataka and
other places has been well planned and
Finally, aggressive capitalism carried out with impunity. The tentacles
characteristically paves the way for of Hindutva ideology have meanwhile
conservative forces and the ruling class become all-pervasive, and all
gives them a free hand. As Orissa is on institutions of the Indian “democratic”
the brink of “modernization” with the polity are today infested by these
ushering in of mega mining projects and inimical forces. To combat the rise of
entry of multinationals, the leading communalism and carve a way forward,
party in power turned a blind eye to we need to learn from our historical
events in Kandhamal as its coalition experiences and lessons. And it can
partner called the shots. Looking back, happen as we unite with all progressive
we have seen too closely in the last many and democratic forces in the struggle for
years the hand-in-glove nature of the a society of our own making. We make
rise of Hindu right and the agenda of history or history makes us.
aggressive neo-liberalism. It was the
defeat of the Bombay textiles strike in
43
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