Problematize the Exodus-Liberation-Settlement Motif from the Adivasi Perspective Essay Example
Problematize the Exodus-Liberation-Settlement Motif from the Adivasi Perspective Essay Example

Problematize the Exodus-Liberation-Settlement Motif from the Adivasi Perspective Essay Example

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  • Published: May 29, 2017
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Kyrshanborlang Mawlong's paper discusses the challenges faced by Israelites in Egypt and how God responded to their liberation cries. It also examines the impact of Israelite settlement in Canaan on indigenous peoples, including cultural, religious, and social difficulties between them. The paper also covers struggles faced by India's Adivasi community who are oppressed by non-Adivasi/high caste individuals.

The Adivasi face similar challenges to the Canaanites in their daily lives. There is much debate surrounding the exodus event from a biblical perspective, where the Israelites were freed from slavery in Egypt. Walter C. Kaiser's book "A History of Israel: From the Bronze Age Through The Jewish Wars" proposes a timeline of around 1270-1250 B.C. for this occurrence.

Around 1230-1220 BC, the people of Israel entered Canaan. The story of Exodus demonstrates how God, t

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hrough his grace, selected the people of Israel and established a closer connection with them. The narrative begins with Jacob's family relocating to Egypt to avoid the famine.

Following Joseph's rise from slavery to become the right-hand person of Pharaoh, Jacob's family migrated and settled in Egypt. The Israelites multiplied and grew exceedingly strong, filling the land. However, a new king who did not know Joseph became fearful that the Israelites would fight against them and run away from the land, leading him to seek their removal.

The Israelites were forced into labor by the king and placed under taskmasters, causing them to be ruthlessly oppressed, imposed with heavy tasks, and their lives made bitter. In the midst of their sufferings, they cried to their God of the Ancestors for liberation. Though Yahweh was not inactive, but instead took the initiative to raise Mose

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as a leader to guide the Israelites out of their bondage. He also raised Joshua to lead the Israelites into conquering and settling in Canaan.

The Israelites suffered under the Egyptians, enduring cruelty and exploitation while being provided with inadequate payment and food. During their bondage, they cried out in anguish, rather than prayer, due to the pain they were experiencing. However, God heard their cries and was concerned about the threat to His creation.

Through Moses, Yahweh performed numerous miracles that had an impact on the economy of Egypt. The pollution of water sources and suffering of agriculture, as well as the loss of sons and animals, forced Pharaoh to release the Israelites.

Pharaoh changed his mind and sent his elite chariot corps after the Israelites, anticipating their encounter with the river Yam Suph. However, Yahweh intervened and performed three miracles - a shift in position of the cloud, opening and closing the water - to deliver His people. The exodus from Egypt involved a large number of people, estimated at around 600,000 men according to various biblical passages. After Moses' death, Joshua took on the leadership role for the Israelites.

The stories in the Bible about the conquest and settlement are focused on four key regions: Transjordania, the Central Hill country, the Southern area, and the North. Joshua was ready for the challenge of conquest, and the defeat of Jericho served as a successful model for future battles. The people of Israel triumphed by obeying God's commands.

After marching around the city of Jericho for seven times, the Israelites witnessed its walls fall and were able to take possession of it (Joshua 6). However, their first attempt to

conquer the nearby city of Ai resulted in defeat. Undeterred, Joshua made new plans to conquer Ai. The enemy forces were tricked into coming out into the open, allowing the thirty thousand soldiers who had positioned themselves near the city at night to attack and set it on fire. The defenders were completely destroyed, their king was executed by hanging and the site was left in ruins.

Israel's second attack resulted in the displacement of the people of Ai and Bethel, who fled to evade pursuit (Josh. 8:17). While some Canaanites resisted Israel's invasion, a group called the Gibeonites were able to avoid destruction by deceiving the Israelites into a peace treaty (Joshua 9:1). This defection caused worry among Adoni-zedek and other southern Canaanite kings forming a coalition with Jerusalem.

After the kings threatened to attack the Gibeonites, Joshua protected his new allies with divine assistance and defeated the coalition. He subsequently led a southern campaign that led to the conquest of many Canaanite cities (Joshua 10:1), and later embarked on a final military campaign in northern Canaan.

King Jabin of Hazor created a union of neighbouring kings to confront the Israelites in the area. Joshua surprisingly assaulted them at the waters of Merom, and completely vanquished his adversary (Joshua 11:1-15). The campaign into Canaan had an extraordinary achievement, as the Israelites conquered extensive parts of the territory (Joshua 11:16-12:24). Nonetheless, certain areas, such as the densely populated land along the coast and various major Canaanite cities like Jerusalem (Joshua 13:1-5; Joshua 15:63; Judges 1:1), still eluded their authority.

For ages, the Israelites strived to dominate the regions. They gradually established themselves in Canaan but didn't eradicate the

indigenous inhabitants completely. Despite some segments being unconquered, Joshua was told by God to dole out the land to the tribes yet to obtain their share (Joshua 13:7). Israel went on to take possession of its domain after receiving the land assignments.

According to Judges 1:1, the process of settling the land was slow and involved individual tribes struggling to remove the Canaanites. Despite limited success in driving out the native population, as described in Judges 1:1, Canaanite elements infiltrated Israeli religion for centuries, as mentioned in Judges 2:1-5. Overall, Joshua defeated thirty-one kings and their city-states in a relatively small country, subduing the inhabitants and paving the way for the Israelites to settle in the Promised Land during a subsequent period of peace (Judges 4).

The invasion of Canaanite had significant consequences, including the destruction of the city wall and the displacement of many Canaanite people who were forced to migrate elsewhere. This invasion also caused conflict between cultures and religions, as the Israelites believed in one God (YHWH) while the Canaanites believed in multiple gods.

During the settlement period, Israel's pursuit for new territory resulted in frequent conflicts, causing land displacement in Canaan. This process took around 200 years, starting from the latter part of the 14th century BC, as stated by Martin Noth and quoted in Walter C. Kaiser's book "A History of Israel: From the Bronze Age Through The Jewish Wars."

It is confirmed that when the Israelites enter the promised land, the existing inhabitants are inevitably displaced from their own territory. The Canaanites are forced to undergo resettlement, which exacerbates the precarious situation they face amidst the chaos caused by their displacement.

The

search for a new settlement is not a quick process. It takes time and involves several possibilities. One of these possibilities is occupational alterations, such as the formation of pastoral nomads from Transjordan among the indigenous Canaanites.

As nomadic groups transition to an agrarian lifestyle, tensions arise between the Israelites and indigenous people over land ownership. The process involves significant occupational changes and challenges for the Israelites as they adapt to their new surroundings.

There were changes from agrarian to pastoral and vice versa. Additionally, religious assimilation was a factor that included religious opposition.

The Israelite god, YHWH, differed greatly from the Canaanite gods. The religion of the Canaanites was a primitive and debased type of polytheism that included sensual fertility ceremonies of an explicit and orgiastic nature, making it the most prominent nature religion in the Near East. The head deity of the Canaanites was El, who was recognized as the leader of their gods.

During the military stage, the Canaanites worshipped multiple Gods known as Baalim. They believed that each area of land had its own baal to aid in crop production and could only be worshipped on their respective plot of land. Moving to a new district required offerings and worship to the baal of that area. However, upon the arrival of the Israelites, it became apparent that those on the west bank of Canaan were beginning to follow a new God named Yahweh. It is likely that the identification of Yahweh with El of Israel occurred gradually during the military stage, alongside the transition away from a belief in multiple Baalim.

This phenomenon extended to other areas, and it was fascinating to observe that

the Hebrew slaves fought for more than just their survival or their "faith." They also fought to preserve their identity. This, however, resulted in the displacement of the indigenous people of the region, whose beliefs were likely absorbed by these new religious concepts and practices. 4. 5. This represents a cultural clash, as described by A.

According to R. Ceresko, the conquest in the Bible involved a cultural clash. He explains that it was not simply a war between two religions, but rather a conflict that encompassed all aspects of culture including economics, society, politics, and religion. The city-states of Canaan were confronted by a different civilization.

The political conflict revolved around conflicting views of society, with one side advocating for clan egalitarianism and mutual justice while the other supported a hierarchical establishment and royal absolutism. Additionally, there were concerns about prioritizing the needs of the poor versus maintaining social stability and production imperatives. As the Israelites entered, there was a cultural clash, which is a common occurrence for indigenous peoples for whom religion and culture are intertwined. Any changes to religion also impact culture. This was demonstrated by the Canaanites, whose occupations shifted and whose religion was attacked, signifying that existing cultural practices and norms can be demolished.

The Sanskrit words "Adi" and "vasi," which mean "original" or "primitive" and "dweller" or "inhabitant," respectively, are the root of the term "Adivasi." As a result, Adivasi refers to the aboriginals, original settlers, or first settlers who were the original inhabitants of a land. Despite being citizens of India under the Scheduled Tribes (ST) category in the Indian constitution, Adivasis frequently experience exploitation and mistreatment from other

communities.

The Vanavasis, also known as forest people, rely on the forest for their survival but are frequently exploited in economic, political, and sexual ways by those in power who benefit from their work. Despite advocating for territorial rights, they often face unjust displacement under the pretext of development.

According to the 2001 census, Adivasis make up 8% of India's population. The majority (85%) of them live in Rajasthan, Gujarat, Maharashtra, Madhya Pradesh, Chhattisgarh, Orissa, Jharkhand and West Bengal. These communities usually reside in or near forested areas and have a way of life that is deeply intertwined with nature. They rely on natural resources for their livelihoods and their culture, identity and independence are all connected to this relationship.

Throughout history, the Adivasi have encountered numerous challenges. Previously, they had possession rights over natural resources and utilized them judiciously for their sustenance, resulting in independence, harmony, and affluence. Nevertheless, following the Aryan invasion, circumstances deteriorated significantly and became even more arduous under British control. The Aryans ravaged the Adivasi civilization by overlooking their aboriginal identity and negating their humanity. At the same time, the British employed aggression to seize the Adivasis' landmasses, domains, and resources; some were even tagged as offenders.

The Adivasi community still faces various challenges when it comes to their land. These include but are not limited to issues such as being landless, marginalized, having their land taken away from them, displacement due to development activities and lack of government intervention in implementing policies that could potentially address these problems.

Land is of utmost importance to the Adivasi community as it serves as their primary livelihood source. More than 90% of them depend on agriculture and

related activities, making land their only asset that holds emotional value. However, with the opening up of Adivasi regions, there is a disconnection between them and their land. The approach towards land alienation differs from state to state.

Although the Adivasis are the legal proprietors of certain regions, they have been uprooted by non-Adivasis who have assumed ownership due to population strain and land dispossession. Land holdings in tribal territories have dwindled considerably in some parts. Furthermore, the Indian authorities have introduced diverse initiatives intended to safeguard forests and wildlife, which have empowered them to take charge of these zones.

The Forest Conservation Act of 1980 and the Wildlife Protection Act of 1972 led to a total ban on people's access to forests, including reserved forests, and deprived communities of forest access. Nevertheless, the government addressed public concerns by introducing the National Forest Policy of 1988. Its purpose was to safeguard the rights of Adivasis and provide them with concessions. However, this policy has not been widely executed.

6.3 Land Alienation is a significant issue for the Adivasis, who view the land as their heritage and even as a mother figure according to their legends. In fact, they fought against the British to safeguard their beloved land.

The Adivasis were disconnected from their culture by the so-called civilized masses who view land as mere property, which is exemplified in Jharkhand. To acquire Adivasi lands, non-Adivasis have employed various strategies, such as marrying an Adivasi girl and registering the land in her name.

The non-Adivasis extensively employed this strategy which was not as popular among the Adivasis. As a result of loans, numerous Adivasis were ensnared and relinquished their

lands to moneylenders. Additionally, land was obtained through intimidation, coercion, and counterfeit paperwork. The Adivasis faced substantial losses when non-Adivasi officers permitted land transfer to non-Adivasis by endowing the Deputy Commissioner with authorization for such transfers.

The court often favored non-Adivasis in defining laws. Additionally, in Jharkhand, 24,15,698 acres of land were acquired for various development projects, leading to the displacement of 17,10,787 people. These projects included power plants, irrigation projects, mining companies, and steel industries.

Approximately 80 to 90 percent of Adivasis were not properly rehabilitated in various projects, leaving uncertainty about the remaining portion. The supposed benefits of such projects were disproportionately enjoyed by project officers, contractors, bureaucrats, politicians, and outsiders while those who sacrificed everything for development struggle to receive compensation and employment opportunities. Despite unfulfilled promises and jobs going to outsiders, there still remain forced land acquisitions occurring throughout the country.

According to N. C. Saxena, a member of the National Advisory Council, the government's mega and minor projects between 1960 and 1990 resulted in the alienation of 22.5 lakhs acres of Adivasi land in Jharkhand alone.

Since 1960, as India accelerated its industrialization and related endeavors, about 8.5 million Adivasis have been forced to leave their homes. These individuals migrated to urban areas to seek employment, as the government failed to fulfill its promise of compensation.

The Adivasi culture, once diverse with unique traditions and ways of life for each tribe, is under threat from outside forces that bring fast-paced change. This invasion has introduced an unfamiliar education system which disregards Adivasi history, geography, and culture in favor of a foreign perspective that is not relevant to their daily lives. Despite the value

system inherent to the Adivasis, their cultural heritage is disappearing as their habitat is repeatedly invaded and new cultural practices are imposed upon them. As a result, preserving their cultural identity becomes increasingly difficult as their way of life, ethos, rituals, and practices gradually fade away without profound meaning.

The Adivasi people are experiencing a clash between their customary convictions and the values of contemporary society. Their connection to land is fundamental to their sense of self, making it critical for them. The loss or destruction of their land jeopardizes not only their spirituality but also their ability to preserve themselves as independent persons. The Adivasi's loss of land implies losing not just their own family, clan, and village identities but also threatens the tribe's overall identity.

As per Adivasi beliefs, being deeply connected to the land is a prerequisite for being a good citizen. Additionally, the government does not acknowledge the distinct Adivasi religions but rather categorizes them under Hinduism. This has led to difficulties in obtaining official marriage certificates and illegitimacy of their children. The Adivasi faith is still labeled under the category of "animism".

The Adivasis consider land to be vital for their economic stability and survival. They possess a small parcel of land that is imbued with religious value and perceived as a divine bestowal from God. Their predecessors have handed down this hallowed property, which is inhabited by the spirits of their forebears. Since it holds spiritual significance, they do not regard it as a commodity and are opposed to any attempts to displace them from their ancestral lands.

The Adivasis hold the belief that land is a gift from God and both their

living and deceased ancestors own it. Their culture teaches them farming practices such as tilling, sowing, and harvesting during different agricultural seasons. This religious conviction discourages non-agricultural pursuits, resulting in opposition to projects like fabric production, industrialization, mega hydro-dams. Nonetheless, urbanization and globalization have adversely affected their traditional economic system of Jal (water), Jungle (forest) and Jameen (land). These sources of subsistence were once considered crucial for survival but are now being substituted by contemporary methods.

The Adivasi equivalent of Canaanite society involved multiple city states, each with their own ruling king and built to withstand prolonged sieges. Despite lacking a central governance, these cities could band together against shared foes.

Canaanites practiced an agricultural religion that prominently featured fertility symbols. Rather than worshiping a single deity, they worshipped many, known as Baalim. Canaanites lived in villages and towns and were primarily farmers, growing crops like wheat, olives, and grapes. When Israelites invaded, it brought about migration, destruction, and upheaval - a dark period in Canaan's history. It took two centuries for nation-states like Israel to emerge, effectively bringing about the end of the Canaanites era.

Upon reflection, one may observe that due to their cultural practices, agricultural methods, and close connection to the land, it could be argued that the Canaanite people were very similar to the Adivasis during their time. As for the conclusion, it is undeniable that the exodus story holds great power as a foundational and liberating text, affirming faith in a God who actively participates in the lives of believers. The Bible can be utilized in a positive and liberationist manner to construct meaning for religious communities.

Despite the appearance of a liberationist text,

it is important to recognize that the interpretation of its meaning will vary and is not universal. What may be considered liberationist for one group may not necessarily be viewed as such for another. The Adivasis, for example, do not find the exodus story, particularly the conquest, as relevant. Instead, they relate more to the Canaanites, who are already residents of the Promised Land.

In “A Native American Perspective: Canaanites, Cowboys, and Indians,” Robert Allen Warrior, as cited by Kah-Jin Jeffrey Kuan, argues that the exodus story is oppressive rather than liberating. The Israelite people were enslaved in Egypt and subjected to hard labor. However, YHWH heard their cries and raised Moses and Joshua as leaders to lead them out of bondage and into Canaan. The arrival of the Israelites in Canaan had a significant impact on the land, culture, language, religious beliefs, political system, and social life of the Canaanites.

As a consequence, the Canaanite people experienced the loss of their land, identity, and culture, and many of their city-states were destroyed. The sources cited for this information include Anderson's book "The History and Religion of Israel," published by Oxford University Press in 1989, as well as Augustine's work.

In the 2011 publication Sevartham: Indian Culture in a Christian Context, Leena discusses the struggles faced by Adivasi domestic maids and highlights the need for liberating praxis.

In 2011, St. Albert's College published "The Chosen Nation; Book One; Founders and Leaders" by Elsie Broadie.

Headington Hill Hall published a book in 1968 by A.R. Ceresko titled "Potsherds and Pioneers: Recent Research on the Origin of Israel" for The Religious Education Press.

The publication titled "Indian Theological

Studies" was released in 1997 and is found in volume 34.The book titled "Adivasis Towards Violence" by Gladson Dungdung is included in Volume 60 of the publication "Social Action" which was edited by Christopher Lakra. This book was published in 2010 and is available in New Delhi. The information is presented in a paragraph enclosed by html p tags.The Encyclopedia of Christianity includes a section on Israel written by Antonius H. J. Gunneberg.

Vol. 2 E-I, Edited by Geoffrey W. Bromiley. Michigan: William B.

Eerdmans Publishing Company's Rev. Cyril Hans authored "The Adivasis of Jharkhand: Contemporary Issues and Responses" in 2001.

The text is from the 2011 volume 36 of "Sevartham: Indian Culture in a Christian Context."

The book "Old Testament Times" was authored by R. K. Harrison and published in 1970 by Hendrickson Publishers in Massachusetts.

The book titled "Theologizing Tribal Heritage: A Critical Re-Look" features an article by A. S. Herom on Adivasi/Tribal Heritage.

In the book "Interpretative Theories of Israelite Settlement", Peter Ignatius examines various theories regarding the settlement of Israelites. This article was included in the January 2002 issue of Jeevadhara: The Struggle for the Past: Historiography Today XXXII/187. The book was edited by Hrangthan Chhungi and published in Delhi by ISPCK in 2008.

Kaiser, Walter C. authored A History of Israel: From the Bronze Age Through The Jewish Wars.

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