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AbstractThis article analyses how past and contemporary Adivasi voices are expressed in colonial photographs, and how they have—and continue to—both enable and restrict speaking through visual representation. It examines the collection of the German anthropologist Egon von Eickstedt, who in the 1920s took about 12,000 photographic images and 2,000 objects from Adivasi communities in India, Ceylon, and Burma. As a racial anthropologist he defined and framed the photos and created the collection according to his own preconceptions. The photographs, embedded in a colonial context and an increasingly racial/racist German anthropology, reveal very asymmetric power relations. Yet, the voice of the Adivasi is not completely suppressed, as the photographed people are not mere objects, but find various ways of expressing sentiments in the photographs. Ninety years on, the images and objects have lost none of their ambiguity. They continue to resonate when newly arranged and criticized in the permanent exhibition of a German museum, as well as when curated at the Museum of Voice of the Adivasi Academy in Gujarat.

The article assesses the ways in which a historic Adivasi figure, Birsa Munda, entered into the national imaginary in India before Independence. The pivotal role of early anthropologists, notably Sarat Chandra Roy, and the formation of 'Indian' anthropology (as a field of intellectual and cultural politics) are emphasised. The analysis focuses on the ways in which the posthumous presence of Birsa Munda becomes significant in two phases, following his untimely death in Ranchi prison in 1900. First, the period immediately after the suppression of the Birsaite ulgulan (insurgency) of 1898-1900 is addressed in terms of the convergence of administrative and anthropological priorities. The second phase (1912 to mid-1930s) raises the question of how the nationalisation of anthropology and culture in India was premised in part on the 'integration' of Munda pasts. I argue that in the wake of the Government of India Act (1935) and in advance of the annual assembly of the Indian National Congress (1940) opportunities arose for Birsa Munda to become a vehicle of what Radhakamal Mukerjee had earlier termed 'intermediation', i.e., the synthesis of national and sub-national, or tribal, entities. The visual aspects of integration and the cultural politics of intermediation are debated with specific reference to time and evolution, and in advance of conclusions concerning real and metaphorical archives. ; The article assesses the ways in which a historic Adivasi figure, Birsa Munda, entered into the national imaginary in India before Independence. The pivotal role of early anthropologists, notably Sarat Chandra Roy, and the formation of 'Indian' anthropology (as a field of intellectual and cultural politics) are emphasised. The analysis focuses on the ways in which the posthumous presence of Birsa Munda becomes significant in two phases, following his untimely death in Ranchi prison in 1900. First, the period immediately after the suppression of the Birsaite ulgulan (insurgency) of 1898-1900 is addressed in terms of the convergence of administrative and anthropological priorities. The second phase (1912 to mid-1930s) raises the question of how the nationalisation of anthropology and culture in India was premised in part on the 'integration' of Munda pasts. I argue that in the wake of the Government of India Act (1935) and in advance of the annual assembly of the Indian National Congress (1940) opportunities arose for Birsa Munda to become a vehicle of what Radhakamal Mukerjee had earlier termed 'intermediation', i.e., the synthesis of national and sub-national, or tribal, entities. The visual aspects of integration and the cultural politics of intermediation are debated with specific reference to time and evolution, and in advance of conclusions concerning real and metaphorical archives.

Pressekonferenz der "Adivasi"-Kampagne am 15.9.93 in Bonn. Das Narmada-Staudammprojekt und das wesentlich mit deutscher Hilfe gebaute Stahlwerk in Rourkela sind Beispiele von Entwicklungsprojekten, die eklatante Auswirkungen auf die Lebensbedingungen der Adivasi haben: Kulturelle und menschliche Werte werden den ökonomischen Interessen geopfert. Ein Großteil der natürlichen Ressourcen befinden sich in den traditionellen Adivasi-Gebieten; die Adivasis werden durch Umsiedlung und Raubbau ihrer Lebensgrundlagen enthoben. Die Adivasi wehren sich gegen diese Entwicklung, u.a. in der "Narmada Bachao Andolan", der Bewegung zur Rettung der Narmada. (DÜI-Alb)

This book explores the transitions in the adivasi identity as well as in the political representation of adivasi communities in Bangladesh. It traces the use of categories such as primitive, tribe, and adivasi in post-colonial Bangladesh, both in the political discourse and in everyday life. The volume studies the history of these essentialized categories used for indigenous communities within the hierarchies of power and identity. It also analyses the diverse articulations of indigeneity through ethnographic narratives, exploring the formations of newer traditions and identity. The author highlights the persistence of the terms simple and primitive in contemporary discourses while also sharing examples of complex mediations and appropriation of these categories by adivasi groups in Bangladesh. This book will be of interest to researchers and students of sociology, social ethnography, social and cultural anthropology, indigenous studies, exclusion studies, development studies, political sociology, and South Asian studies.

This book explores the transitions in the adivasi identity as well as in the political representation of adivasi communities in Bangladesh. It traces the use of categories such as primitive, tribe, and adivasi in post-colonial Bangladesh, both in the political discourse and in everyday life. The volume studies the history of these essentialized categories used for indigenous communities within the hierarchies of power and identity. It also analyses the diverse articulations of indigeneity through ethnographic narratives, exploring the formations of newer traditions and identity. The author highlights the persistence of the terms simple and primitive in contemporary discourses while also sharing examples of complex mediations and appropriation of these categories by adivasi groups in Bangladesh. This book will be of interest to researchers and students of sociology, social ethnography, social and cultural anthropology, indigenous studies, exclusion studies, development studies, political sociology, and South Asian studies