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  • Guru Tegh Bahadur Ji: Martyrdom Day

    Why in the news?

    On the eve of the 350th Martyrdom Day of Guru Tegh Bahadur Ji, the President of India, Smt. Droupadi Murmu paid tribute to the ninth Sikh Guru, highlighting his supreme sacrifice for the protection of righteousness, humanity and freedom of faith.

    Who was Guru Tegh Bahadur?  

    • Ninth Guru of Sikhism (1621–1675).
    • Youngest son of Guru Hargobind Sahib, the sixth Guru.
    • Known as “Hind di Chadar” (Shield of India) for defending religious freedom.
    • Key teachings recorded in the Guru Granth Sahib, including hymns on detachment, courage, and equality.

    Why is His Martyrdom Significant?

    • Guru Tegh Bahadur opposed forced conversions under Mughal Emperor Aurangzeb.
    • He defended the rights of Kashmiri Pandits, who sought his protection.
    • Arrested and executed in Chandni Chowk, Delhi, on 24 November 1675.
    • His martyrdom represents:
      • Protection of freedom of conscience
      • Defence of pluralism and interfaith harmony
      • Upholding justice and truth

    President of India’s 2025 Message: Key Highlights

    • Tribute to his valour, sacrifice, and principles.
    • Emphasised his role in preserving: Righteousness, Humanity, Truth.
    • Called upon citizens to imbibe his values to strengthen harmony and unity in India.

    Guru Tegh Bahadur’s Contributions  

    • Spiritual Teachings: Advocated nirbhau (fearlessness) and nirvair (compassion). Stressed spiritual liberation through humility and service.
    • Establishment of Sikh Centres: Founded the city of Anandpur Sahib (1665). Travelled widely across the Indian subcontinent, spreading Sikh philosophy.
    • Guru Granth Sahib Contribution: Composed 116 hymns, including shaloks on detachment and moral courage.
    (2009) With reference to the cultural history of medieval India, consider the following statements: 

    1. Siddhas (Sittars) of Tamil region were monotheistic and condemned idolatry. 

    2. Lingayats of Kannada region questioned the theory of rebirth and rejected the caste hierarchy. 

    Which of the statements given above is/are correct? 

    (a) 1 only (b) 2 only (c) Both 1 and 2 (d) Neither 1 nor 2

  • Protesters clash with police for a second day as Sangai Festival kicks off in Manipur

    Why In The News?

    The Sangai Festival in Manipur opened amid protests by IDPs and NGOs, lowering attendance. Critics say the government should prioritise resolving the Kuki-Zo–Meitei ethnic conflict and resettling displaced people before holding tourism events after the May 2023 violence.

    1) About Sangai Festival:

    • Celebration Period: Manipur Sangai Festival is held every year from 21-30 November.
    • Objective: The festival aims to showcase Manipur as a world-class tourism destination.
    • Name Origin: It is named after the State animal – the Sangai, the brow-antlered deer found only in Manipur.
    • Beginning: The festival started in 2010.
    • Theme: The theme for this year is “Festival of Oneness.”
    • Focus Areas: It highlights Manipur’s tourism potential in Arts & Culture, Handloom, Handicrafts, Indigenous Sports, Cuisine, and Music.

    2) About Sangai Deer:

    General Information:

    • Scientific Name: Rucervus eldii
    • Common Names: Sangai, Brow-antlered Deer, Dancing Deer
    • Population: About 260 (Forest Department census, 2016).
    • Habitat: Exclusively in Keibul Lamjao National Park, located on phumdi in Loktak Lake, Bishnupur district.

    Characteristics:

    • Medium-sized deer with distinctive long brow antlers forming the main beam.
    • Antlers appear to grow from the eyebrow, giving the name brow-antlered deer.
    • Possesses a dark reddish-brown winter coat that becomes paler in summer.
    • Walks with mincing hops on floating phumdi, hence called the Dancing Deer.

    Status:

    • State Animal of Manipur.
    • Listed in Schedule-I of the Wildlife (Protection) Act, 1972.
    • Classified as Endangered on the IUCN Red List.

    Conservation Issues:

    • Threatened by degenerating phumdi habitat due to continuous inundation from the artificial reservoir.
    • Invasion of non-native plants like Paragrass.
    • Risks from diseases, inbreeding depression, and poaching.

    3) Manipur Crisis:

    About the Violence:

    • Violence occurred between Kuki tribe and Meitei community across multiple regions of Manipur.
    • The Imphal Valley (10% of land) is dominated by Meiteis (64% of population) and elects 40 of 60 MLAs.
    • The hills (90% of land) are inhabited by 35%+ recognised tribes, electing 20 MLAs.
    • Unrest began in February 2023 after an eviction drive seen as targeting a tribal group.

    Meitei Demand for ST Status:

    • Supported by the Scheduled Tribes Demand Committee of Manipur (STDCM) since 2012.
    • Claim that Meiteis were recognised as a tribe before the 1949 merger with India.
    • Demand ST status to preserve land, culture, language, and ancestral identity.
    • Argue they face marginalisation and cite population decline from 59% (1951) to 44% (2011).

    Why Tribal Groups Oppose ST Status for Meiteis:

    • Tribals argue Meiteis already hold demographic, political, and economic advantages.
    • Fear ST status will allow Meiteis to acquire land in the hills, reducing tribal land rights.
    • Meitei dominance includes:
      • Manipuri language in the Eighth Schedule
      • Sections already under SC/OBC categories
    • Tribes believe Meitei claims of cultural vulnerability are self-defeating.
    [UPSC 2017] Consider the following pairs : Traditions Communities

    1. Chaliha Sahib Festival — Sindhis

    2. Nanda Raj Jaat Yatra — Gonds

    3. Wari-Warkari — Santhals Which of the pairs given above is/are correctly matched?

    Options: (a) 1 only* (b) 2 and 3 only (c)1 and 3 only (d) None of the above

     

  • The story behind Himachal Pradesh’s traditional Raulane Festival

    Why In The News?

    Bright, colourful, and captivating photos of the Raulane festival from Himachal Pradesh have recently gone viral on social media, sparking widespread discussion about the festival’s unique rituals and the rich cultural heritage of this centuries-old tradition.

    About Raulane Festival:

    • Location & Timing: The Raulane festival is celebrated in Kalpa, located in the Kinnaur district of Himachal Pradesh, during winter or early spring.
    • Ancient Origins: The festival is believed to be around 5,000 years old, making it one of the region’s oldest surviving traditions.
    • Celestial Beings (Saunis): This ancient festival honours celestial fairies called Saunis, described as radiant and gentle beings.
    • Belief & Protection: Locals believe that the Saunis protect villagers during harsh winters by offering warmth, guidance, and spiritual support.
    • Symbolic Marriage Ritual: During the festival, two men symbolically “marry” and act as vessels for the Saunis, representing the divine couple – the Raula (groom) and the Raulane (bride).
    • Traditional Attire: The chosen men are dressed in heavy woollen robes, adorned with ornaments and distinctive face masks.
    • Ritual Dance: They perform a slow, meditative dance at the Nagin Narayan Temple, where the entire community participates and celebrates.
    • Cultural Significance: The Raulane festival helps preserve ancient Himalayan culture and traditions, bringing villagers together to honour their divine protectors.
    [UPSC 2018] Consider the following pairs:

    Tradition State
    1. Chapchar Kut festival — Mizoram
    2. Khongjom Parba ballad — Manipur
    3. Thong-To dance — Sikkim

    Which of the pairs given above is/are correct?

    Options:

    (a) 1 only (b) 1 and 2* (c) 3 only (d) 2 and 3

     

  • Sakurajima Volcano erupts in Japan’s Kyushu

    Why in the News?

    Japan’s Sakurajima volcano has erupted several times sending ash plumes up to 4.4 km into the atmosphere.

    Sakurajima Volcano erupts in Japan's Kyushu

    About Sakurajima Volcano:

    • Location: Kagoshima Prefecture, Kyushu, sitting on the southern rim of the Aira caldera inside Kagoshima Bay.
    • Geological Origin: Linked to formation of the Aira caldera (22,000–29,000 years ago); Sakurajima developed as a post-caldera cone about 13,000 years ago.
    • Volcano Type: A classic stratovolcano built from alternating lava and ash layers; active vents include Minamidake crater and the Showa flank crater.
    • Physical Features: Height 1,117 m, circumference ≈50 km; originally an island until 1914 lava flows connected it to the Osumi Peninsula.
    • Eruption Style: Dominantly Strombolian eruptions (ash, bombs, lapilli) but historically capable of large Plinian eruptions.
    • Historical Activity: Continuous eruptive record since 963 AD; major episodes in 1471–76, 1779–82, and the 1914 catastrophic eruption.
    • Risk Status: Considered one of Japan’s most dangerous volcanoes due to high activity, caldera-linked magma supply and extreme proximity to inhabited zones.

    What makes it unique?

    • Near-Continuous Activity: Erupts hundreds of times annually, ranking among the world’s most persistently active volcanoes.
    • Caldera System: Built on the Aira caldera, giving it a deep, complex, highly active magma plumbing network.
    • Landform Transformation: The 1914 eruption converted Sakurajima from an island into a peninsula, an unusual event in recorded volcanology.
    [UPSC 2005] Where is the volcanic mountain, Mount St- Helens located?

    Options: (a) Chile (b) Japan (c) Philippines (d) United States of America*

     

  • Remembering Batukeshwar Dutt (1910–1965)

    Why in the News?

    This newscard is an excerpt from the original article published in The Hindu.

    Remembering Batukeshwar Dutt (1910–1965)

    About Batukeshwar Dutt (1910 to 1965):

    • Early Life: Born 18 November 1910 in Burdwan, Bengal Presidency; educated at Theosophical High School and Prithvinath College, Kanpur.
    • Political Affiliations: Joined Hindustan Socialist Republican Association and Naujawan Bharat Sabha; became a close associate of Bhagat Singh during his Kanpur days.
    • Jail Endurance: Known for remarkable resilience in Multan, Jhelum, Trichinopoly, Salem, and Andaman Cellular Jail.
    • Later Imprisonment: Released in 1938; joined Quit India Movement in 1942 and jailed again for four years.
    • Life Post-Independence: Settled in Patna, married Anjali; daughter Bharti became a professor.
    • Death: Died on 20 July 1965 at AIIMS Delhi from bone cancer.
    • Last Wish: Cremated at Hussainiwala, beside Bhagat Singh, Rajguru and Sukhdev.

    Important Revolutionary Activities:

    • Assembly Bombing (8 April 1929): Co-executed the Central Legislative Assembly bombing with Bhagat Singh to protest colonial repression; bombs were non-lethal.
    • Political Message: Threw pamphlets, shouted “Inquilab Zindabad,” and refused to escape, converting the trial into a political platform.
    • Sentencing: Received life imprisonment on 12 June 1929 in the Delhi Assembly Bomb Case.
    • Cellular Jail: Deported to Andamans; repeatedly led hunger strikes demanding recognition of political prisoners.
    • Long Fasts: Undertook multiple prolonged fasts, including two over a month long.
    • Prison Transfers: Shifted through Multan, Jhelum, Hazaribagh, Delhi and Patna jails.
    • Post-Illness Activism: Continued revolutionary involvement even after severe health decline; joined Quit India after release.
    • Cultural Protest: Criticised misrepresentation of revolutionaries in films; approved only Manoj Kumar’s 1965 film Shaheed.

    Association with Bhagat Singh:

    • Early Bond: Met Bhagat Singh in Kanpur and was shaped by his discipline and ideological clarity.
    • Joint Action: Collaborated closely in HSRA; jointly executed the Assembly bombing as symbolic resistance.
    • Hunger Strike: Participated with Singh in the historic 114 day hunger strike for humane jail conditions.
    • After the Martyrdom: News of Singh’s execution (23 March 1931) reached him in Salem jail; he was haunted by visions of Singh.
    • Family Ties: Maintained lifelong connection with Bhagat Singh’s family; Mata Vidyawati stayed with him during his last illness.
    • Comradeship: Supported through final days by HSRA comrades like Shiv Verma, Sadashivrao Malkapurkar, and Kiran Das.
    [UPSC 2022] Consider the following freedom fighters:

    1. Barindra Kumar Ghosh 2. Jogesh Chandra Chatterjee 3. Rash Behari Bose

    Who of the above was/were actively associated with the Ghadar Party?

    Options: (a) 1 and 2 (b) 2 only (c) 1 and 3 (d) 3 only*

     

  • The legal hoodwinking of adivasis

    Introduction

    The cancellation of Ghatbarra (Chhattisgarh) Gram Sabha’s community forest rights (CFRs), despite earlier recognition under the Forest Rights Act (FRA), 2006, has triggered concerns about legal fairness, administrative overreach and the future of Adivasi forest governance. The High Court ruling, which upheld the revocation of CFRs based on procedural grounds, marks a sharp break from the FRA’s constitutional promise of recognising customary forest rights and ensuring Gram Sabha consent for diversion decisions. The episode highlights the broader developmental logic that prioritises mining over community rights, creating a precedent with wide implications for forest governance in India.

    Why in the News 

    The Chhattisgarh High Court upheld the cancellation of Ghatbarra’s community forest rights, a rare instance where formally recognised CFRs were later withdrawn. This marks a significant departure from the FRA’s legal protection of settled rights and reveals how administrative technicalities can override Gram Sabha authority. The case is significant because lakhs of trees were felled after diversion was cleared, villagers’ objections were repeatedly sidelined, and legal rights were dismissed as “mistakes”, revealing systemic weakening of Adivasi rights in mineral-rich regions.

    How did the legal contest over Ghatbarra’s forest rights evolve?

    • Long history of disputes: The proposal to divert forests for mining dates back to 2011; reports noted ecological richness and unresolved rights.
    • Procedural irregularities: The Environment Minister allowed diversion despite technical objections; clearances were repeatedly granted and withdrawn.
    • Supreme Court intervention: The Court allowed mining to resume earlier without interfering with reconsideration of clearances.
    • Administrative fast-tracking: Mining proceeded while rights recognition lagged, leading to large-scale felling of forests.

    Why was Ghatbarra’s CFR status revoked?

    • DLC unilateral action: The District Level Committee cancelled CFRs in 2016 while villagers were preparing to litigate.
    • Claim dismissed as ‘mistake’: Authorities argued earlier recognition of rights was erroneous, contradicting FRA’s foundational principle.
    • Failure to meet legal standards: Court held that land had already been diverted and thus claims did not meet FRA criteria.
    • Judicial reliance on technicalities: Court questioned whether legal procedures for settling rights and obtaining Gram Sabha consent were fulfilled, placing burden on petitioners.

    What were the major shortcomings in the High Court’s reasoning?

    1. Misinterpretation of FRA Section 4(7): Court stated rights must be “free of encumbrances,” treating mining as an encumbrance rather than a violation of rights.
    2. Ignoring NGT findings: Earlier National Green Tribunal orders questioning the diversion process were not considered.
    3. Burden shifted to villagers: Petitioners were asked to prove procedural lapses by authorities, contrary to FRA’s mandate.
    4. Judicial shrinkage of community rights: The ruling prioritised administrative procedure over statutory recognition of customary rights.

    Why does this case matter for Adivasi self-determination?

    1. Erosion of Gram Sabha authority: CFRs, intended as a safeguard against arbitrary diversion, were overridden through administrative orders.
    2. Contradiction with Niyamgiri precedent: Supreme Court’s 2013 verdict upheld the primacy of Gram Sabha decisions; Ghatbarra marks a deviation.
    3. Expansion of extractive model: Mines continue to operate even when rights are unsettled; recognition does not ensure control.
    4. Undermining of democratic forest governance: Decision signals that settlements of rights can be reversed for developmental imperatives.

    What does the case reveal about India’s forest governance architecture?

    1. Development-first logic: Mining clearances were treated as faits accomplis, with rights adjudicated after damage was done.
    2. Weak institutional checks: DLCs, FAC, NGT and courts issued conflicting directions, creating procedural gaps that diluted rights.
    3. Strategic use of ambiguity: Authorities used technical ‘non-existence’ of rights to legitimise diversion.
    4. Administrative ritualism: Presence of procedures did not translate into justice; decision-making replicated colonial governance logic.

    Conclusion

    The Ghatbarra judgment illustrates how forest governance mechanisms can be used to dilute, rather than protect, Adivasi rights. Although the FRA envisions community autonomy and ecological stewardship, the ruling demonstrates how institutional language and procedural manoeuvres can sideline these safeguards. The case underscores the urgent need to re-establish statutory primacy of Gram Sabha consent and ensure that rights, once settled, cannot be reversed to accommodate extractive interests.

    PYQ Relevance

    [UPSC 2016] Why are the tribals in India referred to as the Scheduled Tribes? Indicate the major constitutional provisions for their upliftment.

    Linkage: This PYQ examines constitutional safeguards and identity recognition of STs. It links with the article as it exposes how policy practice fails ST protections, leading to exploitation despite constitutional guarantees.

  • Sankaradeva’s Vrindavani Vastra to be displayed in Assam

    Why in the News?

    Assam Chief Minister Himanta Biswa Sarma left for London to initiate the process of bringing back the revered Vrindavani Vastra from the British Museum.

    Sankaradeva’s Vrindavani Vastra to be displayed in Assam

    About Vrindavani Vastra:

    • Origin: 16th-century silk tapestry woven under the guidance of Srimanta Sankaradeva at Taniguchi (Barpeta), Assam.
    • Commission: Requested by Cilarai, brother of Koch king Naranarayana.
    • Weavers: Led by disciple Gopal (Mathuradas Budha Ata).
    • Design & Content:
      • Depicts Krishna’s childhood and Vrindavan leelas – birth, adventures, defeat of Kamsa.
      • Multicoloured silk with loom-embroidered captions for each scene.
    • Current Status:
      • Original piece lost; fragments preserved in British Museum, Victoria & Albert Museum (London), Guimet Museum (Paris).
      • Plans are underway to bring it to Assam temporarily in 2027.

    Who was Srimanta Sankaradeva (1449–1568)?

    • About: Assamese Vaishnavite saint, scholar, cultural reformer, and polymath.
    • Religious Contribution:
      • Founded Ekasarana Dharma: Monotheistic Bhakti movement centred on Lord Krishna.
      • Rejected idol worship, caste divisions, Brahmanical orthodoxy, and sacrifices.
      • Motto: “Eka Deva, Eka Seva, Eka Biney Nahi Kewa” (One God, One Service, None Else).
      • Influenced Koch and Ahom kingdoms.
    • Cultural Contribution:
      • Borgeet (devotional songs).
      • Ankia Naat & Bhaona (religious theatre).
      • Sattriya dance (recognised as a classical dance of India).
      • Brajavali (literary language).
    • Social Reform:
      • Considered the father of modern Assamese identity.
      • Promoted equality, fraternity, and community cohesion.
      • Ended regressive practices (e.g., human sacrifice).
    • Legacy:
      • Combined art, devotion, and social reform into a unified cultural renaissance.
      • Revered as one of Assam’s greatest spiritual and cultural icons.
    [UPSC 2014] With reference to the famous Sattriya dance, consider the following statements:

    1. Sattriya is a combination of music, dance and drama.

    2. It is a centuries-old living tradition of Vaishnavites of Assam.

    3. It is based on classical Ragas and Talas of devotional songs composed by Tulsidas, Kabir and Mirabai.

    Which of the statements given above is/are correct?

    Options: (a) 1 only (b) 1 and 2 only* (c) 2 and 3 only (d) 1, 2 and 3 only

     

  • On Birsa Munda’s birth anniversary, let’s celebrate his fight for dignity

    Introduction

    Birsa Munda and the larger Janjatiya movement occupy a central position in India’s social-political evolution. From colonial-era uprisings to modern state-led empowerment measures, tribal struggles reveal a continuous assertion of identity, land rights, cultural autonomy, and equitable development. The government’s recent initiatives, including the celebration of Janjatiya Gaurav Divas, PM-Janman Mission, tribal-focused infrastructure schemes, and protection of cultural heritage, highlight a renewed emphasis on integrating tribal communities into mainstream governance without erasing their distinctiveness.

    Why in the news?

    Birsa Munda’s birth anniversary gains special significance as India concludes the 150th birth anniversary celebrations of Janjatiya icons during Janjatiya Gaurav Varsh (2021-2024), a landmark recognition of tribal heritage at a national scale. For the first time, tribal leaders and movements are commemorated through a dedicated national day (Janjatiya Gaurav Divas), signalling a major shift from historical marginalisation to mainstream acknowledgment. This comes at a moment when tribal communities, once isolated, are transitioning toward empowered participation through new missions, infrastructure investments, and cultural revival measures highlighted in the article.

    How has the tribal freedom movement shaped India’s socio-political fabric?

    1. Historical Resistance: Tribal communities led sustained struggles against British colonial rule, moneylenders, and local landlords. Example: Movements led by Tilka Manjhi, Rani Gaidinliu, Sidhu-Kanhu, Shaheed Veer Narayan Singh, Tantia Bhil.
    2. Collective Assertion: Demonstrated that tribal revolts were not isolated incidents but powerful collective responses to exploitation.
    3. Cultural Protection: Defended land, culture, and dignity from systemic oppression, shaping India’s early political consciousness.

    Why is Birsa Munda a central figure in Janjatiya consciousness?

    1. Symbol of Dignity: Led the Ulgulan movement, highlighting tribal rights, cultural identity, and fight against colonial injustice.
    2. National Recognition: 2021 decision by the Prime Minister to commemorate his birth anniversary as Janjatiya Gaurav Divas.
      1. Significance: First national-level day dedicated to tribal heritage.
    3. Political Legacy: Birsa Munda’s region later inspired the creation of separate states of Jharkhand, Chhattisgarh, and Uttarakhand, strengthening administrative representation for tribal communities.

    How have recent government initiatives enhanced tribal empowerment?

    1. PM-JANMAN Mission:
      1. Holistic Development: Transforms marginalised tribal communities from welfare-oriented to empowerment-oriented.
      2. Targeted Delivery: Implemented across 75 Particularly Vulnerable Tribal Groups (PVTGs).
      3. Infrastructure: Houses, roads, electricity, drinking water, health, and education.
    2. Dhani Aaba Janjatiya Gaurav Ashram Abhiyan:
      1. Community Spaces: Creates structured social and economic development hubs.
      2. Outcome: Strengthens village-level institutions.
    3. EMRS Expansion:
      1. Educational Access: 728 Eklavya Model Residential Schools sanctioned; 479 operational.
      2. Impact: Bridges educational inequities for tribal children.
    4. Tribal Business Conclave:
      1. Market Linkages: Enhances geotagging of tribal products and economic inclusion.

    How has political leadership supported Janjatiya reforms?

    1. Representation in Governance: Continuous policy focus on tribal welfare
    2. Heritage Recognition:
      • Museums: Ten freedom fighter museums sanctioned; four inaugurated. These recognise tribal contributions to the freedom struggle.
    3. Prime Minister’s Visit to Ulihatu: First Prime Minister to visit Birsa Munda’s birthplace, underscoring symbolic national acknowledgment.

    How are tribal communities moving from isolation to mainstream participation?

    1. Governance Inclusion: Tribal affairs institutionalised via a separate Ministry of Tribal Affairs.
    2. Economic Upliftment: PM-JANMAN and other schemes ensure roads, schools, livelihood support, and market integration.
    3. Cultural Revival: Celebration of Janjatiya Gaurav Varsh fosters awareness of tribal culture across generations.

    Conclusion

    Birsa Munda’s legacy is not confined to the past; it continues to shape India’s pursuit of justice, dignity, and equitable development for tribal communities. As the nation celebrates Janjatiya Gaurav Varsh and strengthens missions like PM-JANMAN, the shift from historic marginalisation to institutional empowerment marks a significant transformation in India’s democratic evolution.

    Value Addition

    Who was Birsa Munda?

    Birsa Munda (1875-1900) was a revolutionary tribal leader, spiritual reformer, and social mobiliser belonging to the Munda tribe of the Chotanagpur plateau. Revered as Dharti Aba (Father of the Earth), he transformed scattered tribal discontent into a structured political uprising.

    Which Rebellion Was He Part Of?

    Ulgulan (The Great Tumult), 1899-1900

    The Ulgulan was the Munda Rebellion led by Birsa Munda against British colonial rule, zamindari oppression, and missionary cultural domination.

    Area of the Movement

    • Entire Chotanagpur region covering
      • Ranchi
      • Singhbhum
      • Gumla
      • Khunti
      • Tamar
      • Sarwada
    • Present-day Jharkhand

    This area was historically inhabited by the Munda, Oraon, Ho, and Santhal tribes, but Birsa’s core following was from the Munda tribe.

    Why did the Ulgulan Revolt Erupt? (Major Reasons)

    1. Land Alienation
      1. Zamindars, moneylenders, and British policies dispossessed Mundas from their traditional khuntkatti lands.
      2. Outsiders (dikus) seized land through taxation, debt, and fraudulent contracts.
    2. Exploitative Agrarian System
      1. Beth-begari (forced labour) imposed by landlords.
      2. High rent, illegal levies, and bonded labour.
    3. Colonial Forest Policies
      1. British restrictions on shifting cultivation, forest access, forest produce, and grazing rights.
    4. Cultural Domination
      1. Missionary influence attempted to alter tribal culture and traditional faith.
      2. Birsa’s movement demanded revival of tribal dharma.
    5. Social Reform and Purification
      1. Birsa preached reform against alcohol, superstition, and internal divisions.
    6. Political Awakening
      1. The community believed Birsa would restore a Golden Age (Sat-Yug) by driving away dikus.
      2. This turned Ulgulan into a millenarian and political movement

    Nature and Features of Ulgulan

    1. Millenarian Movement: Promised liberation and restoration of Munda rule.
    2. Cultural Revival: Emphasised indigenous identity and autonomy.
    3. Armed Resistance: Attacked police stations, zamindars, and Christian mission institutions.
    4. Political Assertion: First organised tribal movement with a coherent ideology.
    5. Mass Mobilisation: Unified thousands of tribal households across Chotanagpur.

    Demands of the Munda Rebellion

    1. Restoration of traditional khuntkatti land rights.
    2. End to forced labour and exploitative tenancy.
    3. Freedom from missionary domination.
    4. Recognition of tribal self-rule.
    5. Expulsion of dikus from tribal land.

    Immediate Result of the Movement

    1. Birsa was arrested in March 1900, imprisoned, and died in Ranchi jail (June 1900).
    2. The rebellion was militarily suppressed by the British.

    Long-Term Outcomes & Legacy

    1. CNT Act, 1908
      1. Chotanagpur Tenancy Act (1908) restricted transfer of tribal land to non-tribals.
      2. Institutionalised protection of tribal land rights.
    2. Rise of Tribal Political Consciousness: Ulgulan transformed tribal resistance from sporadic revolts to a structured political assertion.
    3. Cultural Assertion: Revived pride in tribal identity, customs, and autonomy.
    4. Administrative Reforms: Better regulation of zamindari and recognition of tribal customary laws.
    5. Modern Legacy:
      1. Birsa Munda remains a symbol of indigenous rights.
      2. His legacy contributed to the demand for Jharkhand statehood (2000).
      3. Celebrated annually as Janjatiya Gaurav Divas since 2021.

    PYQ Relevance

    [UPSC 2023] How did colonial rule affect the tribals in India and what was the tribal response to colonial oppression?

    Linkage: The PYQ is relevant as colonial exploitation of land, forests, and culture sparked major tribal revolts like Ulgulan. The article links directly by showing Birsa Munda’s movement as a prime example of tribal resistance to colonial oppression.

  • Govt to begin year-long National Migration Survey from July 2026

    Why in the News?

    The Ministry of Statistics and Programme Implementation (MoSPI), through the National Statistics Office (NSO), will conduct the National Migration Survey 2026–27 from July 2026 to June 2027.

    About the National Migration Survey (2026–27):

    • Overview: A nationwide MoSPI–NSO survey conducted from July 2026 to June 2027 to measure India’s migration rates, patterns, and impacts.
    • Scope: Covers rural–urban and inter-state migration, including short-term, long-term, and return migration.
    • Coverage: Includes all states and UTs except inaccessible parts of the Andaman and Nicobar Islands.
    • Focus Area: Captures individual migration, which forms the bulk of movements in India.
    • Data Collected: Records income changes, employment status, health, education, housing, and remittance patterns.
    • Technology Use: Relies on digital handheld devices for accurate, real-time data entry.
    • Return Migration: Examines pandemic-driven and cyclical return flows as a separate category.
    • Policy Use: Enables evidence-based planning for jobs, welfare delivery, and urban development.
    • Historical Context:
      • Earlier Rounds: Dedicated migration surveys conducted in 1955, 1963–64, and 2007–08.
      • Data Gap: After 2007–08, migration information came only partially through PLFS 2020–21.
      • Gender Trend: Female migration mainly due to marriage; male migration largely employment-driven.
      • Need for Survey: First comprehensive national migration study in 17 years.

    Revised Definitions and Methodological Updates:

    • Short-Term Migrant: Updated to include stays of 15 days to less than 6 months for work or job search.
    • Broader Causes: Includes employment, education, marriage, displacement, climate stress, and economic distress.
    • Well-Being Indicators: Adds measures on post-migration stability, access to services, and living conditions.
    • Digital Verification: Uses GPS-enabled handheld devices for real-time validation.
    • Return Migration Category: Formalised to assess cyclical and post-pandemic movements.
    [UPSC 2024] Which one of the following statements is correct as per the Constitution of India?

    (a) Inter-State trade and commerce is a State subject under the State List.

    (b) Inter-State migration is a State subject under the State List.

    (c) Inter-State quarantine is a Union subject under the Union List.

    (d) Corporation tax is a State subject under the State List.

     

  • Row over National Anthem

    Why in the News?

    A Karnataka MP has claimed that Rabindranath Tagore composed ‘Jana Gana Mana’ as a welcome song for British officials, reigniting an old debate about its intent.

    About the National Anthem ‘Jana Gana Mana’:

    • Composition: Written by Rabindranath Tagore on December 11, 1911, in Sanskritised Bengali, as part of the five-stanza hymn Bharoto Bhagyo Bidhata.
    • First Performance: Sung on December 27, 1911, at the Calcutta session of the Indian National Congress, led by Sarala Devi Chowdhurani and Brahmo Samaj students.
    • Controversy: Misinterpreted as a tribute to King George V at the Delhi Durbar (1911).
    • Tagore’s Clarification: In a 1937 letter to Pulin Behari Sen, Tagore stated the song praised the “Dispenser of India’s destiny”, not any monarch.
    • Freedom Movement Role: Netaji Subhas Chandra Bose adopted it as the anthem of the Free India Centre (Berlin, 1941); it was performed with an orchestra in Hamburg (1942).
    • Official Adoption: Declared National Anthem by the Constituent Assembly on January 24, 1950, alongside Vande Mataram as National Song.
    • Duration & Language: Full version lasts 52 seconds; a 20-second short version is also authorized; the Hindi rendering preserves Tagore’s poetic rhythm.

    Legal and Constitutional Framework:

    • Constitutional Basis: Protected under Article 51A(a) and the Prevention of Insults to National Honour Act, 1971.
    • Penalties: Intentional disrespect punishable with up to 3 years’ imprisonment, fine, or both.
    • Protocol: Must be sung unaltered, with standing at attention during performance; use for commercial or satirical purposes is banned.
    • Judicial Rulings:
      • Bijoe Emmanuel v. State of Kerala (1986) – Students refusing to sing for religious reasons but standing respectfully are protected under Article 25.
      • Shyam Narayan Chouksey v. Union of India (2016–2018) – Court made anthem in cinemas optional, emphasizing voluntary respect.
    • Occasions: Played at official, educational, and diplomatic events, maintaining decorum and unity.

    Comparison with the National Song ‘Vande Mataram’:

    • Authorship: Written by Bankim Chandra Chatterjee in 1870, featured in Anandamath (1882).
    • First Sung: At the 1896 INC session, also by Rabindranath Tagore.
    • Adoption: On January 24, 1950, the Constituent Assembly gave equal honour to Vande Mataram and Jana Gana Mana.
    • Meaning: Vande Mataram glorifies Mother India; Jana Gana Mana praises the divine ruler of destiny, uniting diverse communities.
    • Symbolism: Together, they embody India’s patriotic spirit and spiritual harmony, Vande Mataram as the voice of reverence and revolution, Jana Gana Mana as the hymn of collective peace and identity.
    • Presidential Declaration: Dr. Rajendra Prasad (1950) affirmed both songs have equal status and honour, representing India’s composite national soul.
    [UPSC 2003] Which one of the following statements is NOT correct? 

    Options: (a) The National Song Vande Mataram was composed by Bankimchandra Chatterji originally in Bengali *

    (b) The National Calendar of India based on Saka era has its 1st Chaitra on 22nd March normally and 21st March in a leap year 

    (c) The design of the National Flag of India was adopted by the Constituent Assembly on 22nd July, 1947 

    (d) The song ‘Jana-gana-mana’, composed originally in Bengali by Rabindranath Tagore was adopted in its Hindi version by the Constituent Assembly on 24th January, 1950 as the national anthem of India