Rewriting Adivasi History
By Jarnel Minj(G.S. Tinsukia AASAA)
Pradip Nag’s Advocacy for Recognizing Adivasis as the Sons of the Soil
Introduction
The historical narrative of Adivasis in Assam has traditionally been confined to their association with colonial-era tea plantations, indentured labor, and the Arkattis recruitment system (Sharma, 2010). Yet, leaders such as Pradip Nag(former President of AASAA Central Committee)—revered as the Jatiya Nayak of the Adivasi community—challenge this narrow perspective. Nag argues that Adivasis are not merely a displaced laboring class but the original inhabitants of Assam, predating even the Mongoloid tribes. His claims draw upon archaeological, linguistic, and historical evidence, including the Dao-Jali Hading excavation site, the Austro-Asiatic origins of Pragjyotishpur, and the indigenous legacy of Asura rulers like Naraka Asur. This paper examines Nag’s arguments and underscores the need for a historiographical shift in understanding Assam’s earliest settlers.
Adivasis Beyond the Tea Plantation Narrative
Mainstream discourse often frames Adivasis as 19th-century migrants brought by the British to toil in Assam’s tea gardens (Behal, 2014). Nag (2018), however, contends that such a narrative erases their ancient indigenous presence. Archaeological discoveries at Dao-Jali Hading in Dibrugarh reveal Austro-Asiatic settlements dating back over 5,000 years, predating Mongoloid migrations (Sharma & Singh, 2016). The pottery, tools, and burial practices unearthed at the site closely resemble those of Santal and Munda communities, suggesting a deep-rooted Adivasi connection to Assam (ibid.).
Pragjyotishpur and the Adivasi Linguistic Legacy
Nag (2018) draws upon Dr. Banikanta Kakati’s Mother Goddess Kamakhya (1948) to argue that the name Pragjyotishpur (ancient Assam) originates from the Santali language:
- Prag – ancient/east
- Jyotish – light/fire
- Pur – settlement
This etymology translates to “the ancient eastern city of light,” pointing to Austro-Asiatic linguistic influence long before Sanskritization (Kakati, 1948). Such evidence challenges the perception of Adivasis as outsiders and instead situates them as early settlers of Assam.
The Asura Legacy and Indigenous Identity
Hindu texts such as the Mahabharata and Kalika Purana describe Naraka Asur, ruler of Pragjyotishpur, as the son of Bhumi (Earth Goddess)—a motif echoed in the Ramayana’s portrayal of Sita (Sircar, 1971). Nag highlights that many Adivasi groups, including Santals and Mundas, continue to bear the surname “Asur,” linking them to these pre-Mongoloid rulers. While colonial historiography often demonized the Asuras, Nag reinterprets them as indigenous leaders whose legacy was later mythologized (Guha, 1983). Historical and mythological accounts also highlight the presence of the Munda people during the era of Narakasur. According to tradition, Narakasur’s army commander was Mura of the Munda community, who fought against Krishna. This reference not only situates the Mundas within the socio-political landscape of ancient Assam but also indicates their existence in that period. Furthermore, within Munda society, the head of the community was called “Munda”, underscoring the continuity of their leadership structures and cultural identity. Such evidence strengthens the argument that Adivasi groups, including the Mundas, were integral to Assam’s indigenous past rather than later colonial-era migrants.
Archaeological and Anthropological Corroboration
Excavations at Dao-Jali Hading (c. 2000 BCE) reveal cultural parallels with Adivasi communities of Chota Nagpur (Sharma & Singh, 2016). Moreover, the worship of Chandi Maa among Assam’s tea-garden Adivasis mirrors the ancient Kamakhya cult, suggesting continuity in spiritual practices across millennia (Urban, 2011).
Conclusion: Reclaiming Indigenous Historiography
Pradip Nag’s work demands a paradigm shift—from colonial labor narratives to recognizing Adivasis as Assam’s original inhabitants. Evidence from archaeology (Dao-Jali Hading), linguistics (Pragjyotishpur), and indigenous traditions (Asura legacy) dismantles reductive historiography. Acknowledging this history is vital for restoring Adivasi agency in Assam’s socio-political identity. Future interdisciplinary research must further uncover these erased legacies.
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References
- Behal, R. (2014). One Hundred Years of Servitude: Political Economy of Tea Plantations in Colonial Assam. Tulika Books.
- Guha, A. (1983). The Ahom Political System: An Enquiry into the State Formation Process in Medieval Assam. Social Scientist.
- Kakati, B. (1948). The Mother Goddess Kamakhya. Lawyer’s Book Stall.
- Sharma, T., & Singh, R. (2016). “Austro-Asiatic Prehistory in Northeast India: New Evidence from Dao-Jali Hading.” Journal of Archaeological Research, 44(2).
- Sircar, D. C. (1971). Studies in the Geography of Ancient and Medieval India. Motilal Banarsidass.
- Urban, H. (2011). The Power of Tantra: Religion, Sexuality, and the Politics of South Asian Studies. I.B. Tauris.