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Q.Adivasis shared a common hatred for dikus. Why ? Give two reasons.

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Adivasis resented dikus (outsiders) because they seized tribal lands and forests, destroying their self-sufficient way of life, and because they brought moneylenders and traders who trapped them in cycles of debt and exploitation.

The term "diku" literally means outsider in several tribal languages, and by the nineteenth century it had become a word heavy with bitterness. Adivasi communities across India—whether in Jharkhand, Chhattisgarh, or the forested belts of central India—used it to describe the wave of non-tribal settlers, traders, moneylenders, and colonial officials who arrived in their territories and fundamentally altered their world. This shared hatred was not born of prejudice but of lived experience: the dikus represented a systematic assault on everything that sustained tribal life.

The first and most devastating blow came through land and forest appropriation. For centuries, Adivasi societies had practiced shifting cultivation, hunting, gathering forest produce, and living in harmony with the rhythms of the forest. The land was held collectively, not as private property, and the forest was both home and livelihood. When the British colonial state declared vast tracts of forest as reserved or protected areas, and when non-tribal settlers—Hindu and Muslim peasants, zamindars, and revenue farmers—moved into tribal regions, Adivasis found themselves suddenly dispossessed. The forests they had freely used were now "government property," and the lands they had cleared and cultivated were claimed by outsiders who arrived with legal documents and revenue records. Shifting cultivation was branded as primitive and destructive; tribes were forced into settled agriculture or pushed into smaller, less fertile patches. The dikus did not simply take land—they dismantled an entire way of life.

Note

The British forest laws of the 1860s and 1870s were particularly catastrophic. Activities that had sustained tribal communities for generations—collecting mahua, tendu leaves, timber, hunting—were suddenly criminalized or heavily taxed. The forest, once a commons, became a source of fines and harassment. …

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