4.3.2. The Fears of the People

When the colonial government proposed to reserve two-thirds of the forest in 1905, and stop shifting cultivation, hunting and collection of forest produce, the people of Bastar were very worried.

In 1905, the British colonial government introduced a proposal to reserve a significant portion of the forests—specifically two-thirds of the forest area. This meant that traditional practices like shifting cultivation, hunting, and gathering forest products would be heavily restricted. The local people of Bastar depended on these practices for their livelihood, making this move particularly alarming to them. Essentially, the colonial government was taking away their rights to use land that they had historically relied upon.

Imagine living in a neighborhood where your family has always grown vegetables in community gardens. One day, the local authorities decide that they will take away the gardens to create a park that no one can use. Your ability to grow food and gather with community members is limited, causing worry about how your family will feed itself.

Some villages were allowed to stay on in the reserved forests on the condition that they worked free for the forest department in cutting and transporting trees, and protecting the forest from fires. Subsequently, these came to be known as ‘forest villages’. People of other villages were displaced without any notice or compensation.

Under the new rules, a few villages were permitted to remain in the reserved forest areas but under strict conditions. They were required to work for the colonial forest department without pay, engaging in activities like cutting and transporting trees or protecting the forest from fires. These villages became known as 'forest villages'. However, other villages faced the harsh reality of displacement; they were forced out of their lands without warning or any form of compensation, which created resentment and hardship among the people.

Consider a family that has lived in their home for generations. Suddenly, the government announces they need the land for a park. The family is given no option but to leave and cannot take their possessions or receive any help in relocating. Their community ties are severed, and they face significant uncertainty about their future.

For long, villagers had been suffering from increased land rents and frequent demands for free labour and goods by colonial officials. Then came the terrible famines, in 1899-1900 and again in 1907-1908. Reservations proved to be the last straw.

The villagers had already been enduring increased land rents and unscrupulous demands from colonial officials for free labor and goods. This imposed economic strain led to significant poverty. Furthermore, two severe famines struck India in the late 1890s and early 1900s, exacerbating the hardship. The introduction of forest reservations added to their difficulties, resulting in widespread frustration and anger among the local population, which they viewed as another layer of oppression.

Think of a household already struggling to make ends meet due to high bills and a sudden job loss. Now, imagine that on top of this financial stress, a new law is passed that severely limits their ability to access food from community sources. The added pressure could push them to a breaking point, causing them to protest against the system.

People began to gather and discuss these issues in their village councils, in bazaars and at festivals or wherever the headmen and priests of several villages were assembled. The initiative was taken by the Dhurwas of the Kanger forest, where reservation first took place.

In response to the increasing restrictions, communities began organizing discussions in their village councils and public gatherings, like bazaars and festivals. Leaders and respected figures, such as headmen and priests, helped articulate their concerns. A particular group, the Dhurwas from the Kanger forest, took a prominent role in these discussions, rallying support against the colonial policies, indicating the mobilization of collective action among the villagers.

Imagine a group of neighbors who regularly meet to discuss community issues. When they learn that a new law will affect their housing, they hold forums to share ideas, draft community responses, and work together to protect each other's rights. This sense of unity can become a powerful force against the changes imposed on them.

In 1910, mango boughs, a lump of earth, chillies and arrows, began circulating between villages. These were actually messages inviting villagers to rebel against the British.

In 1910, symbolic items such as mango boughs, a lump of earth, chillies, and arrows started circulating among the villages. These items carried significant meanings and were used as messages to invite others to join in the rebellion against British rule. This careful and coded form of communication demonstrated the villagers' organization and determination to resist colonial oppression collectively.

Think of how people might use symbols during a protest. For instance, wearing a specific color to represent a cause—when people see that color, they understand they are part of the same movement. Similarly, the symbolic objects exchanged among the villagers fostered a sense of unity and purpose.

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