Why India Should Observe Tribal Pride Day

Part 3: Tribal Pride Day provides an opportunity to honour the traditions, culture and valour of India's Adivasi communities.

Having examined the origins of World Indigenous Peoples' Day in Part 1 and its relevance to India in Part 2, we must now consider whether this observance has any place in the Indian context. The question is not whether indigenous peoples deserve respect and recognition—they certainly do—but whether this particular observance reflects India's historical experience and national reality.

Events such as Beef Festival, Love Day, Kiss Day, Indigenous Day, and Boycott India Day have, in my view, been used to foster divisions within the country. Similarly, the observance of World Adivasi Day, declared by the United Nations, has no genuine historical background in India. It cannot be regarded as a traditional day of pride or celebration for our tribal communities.

History records the immense suffering, persecution, and displacement of indigenous peoples across the world. It was to acknowledge these historical injustices that the United Nations initiated this observance. However, many countries, including the United States, have expressed reservations about its present form. Since 2007, August 9 has increasingly been observed internationally as Adivasi Peoples' Rights Day. The purpose is to acknowledge the historical injustices suffered by indigenous communities. India, meanwhile, has chosen to honour its tribal communities through Tribal Pride Day, reflecting its own historical and constitutional approach towards tribal welfare.

Unlike International Yoga Day, which conveys a message of positivity and unity, I do not believe the observance of August 9 serves any constructive national purpose in India. For many Indians, August 9 has long been associated with the Quit India Movement of 1942. It was later commemorated as Kranti Diwas (Revolution Day). Over time, I believe the date was also adopted by socialist and leftist groups to advance their ideological agenda. As a result, the original historical significance of the day has, in my opinion, gradually become blurred.

In my view, organisations promoting this global observance in India are exploiting tribal identity. They are advancing a narrative that encourages divisions based on Adivasi, Aryan, non-Aryan, and caste identities rather than promoting the genuine welfare and rights of tribal communities. Unfortunately, some state governments have also contributed to this process. They have done so by officially supporting such programmes without examining their wider historical and ideological implications.

Promoting these programmes without understanding the ideological framework behind them only strengthens forces that encourage separatism and social division. Such initiatives, however well-intentioned they may appear, can deepen misunderstandings and create unnecessary divisions within society. For this reason, I believe both the Adivasi community and all Indians should remain alert. In my view, this is another attempt to divide the country.

Vanvasi Kalyan Ashram and several organisations working among the Adivasi community have sought to create awareness from a national perspective. They have consistently emphasised national unity while working for the welfare, education, and development of tribal communities. While this observance may continue internationally, I believe it should not succeed as a divisive movement within India.

Responding to the demands of several organisations, including Vanvasi Kalyan Ashram, the Government of India declared November 15, the birth anniversary of Lord Birsa Munda, as Tribal Pride Day. I welcome this decision. It provides an opportunity to understand and appreciate the rich traditions, culture, heritage, and valour of India's tribal communities. It also encourages society to recognise their enduring contribution to the nation. In my view, the declaration of Tribal Pride Day leaves no justification for celebrating International Indigenous Peoples' Day in India.

(The writer is a social worker engaged in tribal welfare. Views personal.)