छत्तीसगढ़ की चुनावी छटा

छत्तीसगढ़ की चुनावी फिजा अब धीरे धीरे आकार लेने लगा है वहीँ निर्वाचन आयोग की भूमिका पर भी टिका टिपण्णी करने में कोई गुरेज नहीं किया जा रहा है। अब तो वक्त ही बताएगा कि ये चुनावी ऊंट किस करवट बैठेगा।
क्योंकि मेरी चंद लाइने शायद इसी वक्त के लिए ही लिखी गई हो.......
" मिलना  और बिछुड़ना हर पल,
   प्रेम यही है प्रीत यही है ।

   हार किसी का जीत किसी की,
   जीवन की तो रीत यही है ।।

GHOTUL : The Communication Centre of Tribal Ethnic Group

Tribal dance, tribal song, tribal art and tribal music has played important role in the development of tribal community, it retains their spontaneous and spiritual joy of life. The folk songs are supplementary of folk dances. Presently folk arts ( Bison Horn Dance, Rela-Rilo songs, Dhokra Shilp, Mrida Shilp, Kasth Shilp) are greatly influenced by the advent of industrialization. These influences greatly harm the tradition and culture of tribals. The most important charecteristics of these tribes and the tribal culture is there antique and original institution or dormitories. In India there are various institutions in different tribal communities. In naga tribes Yakichuki, in bhutiya Rangbang, in urao Dhumkuriya, in munda Gatiyora, in bhuiya Dhangarbassa and in muriya called GHOTUL. These dormitories is important in the cultural communication point of view. By the study of these Dormitories we found that they are very much aware about the development of youth. Generally the tribal dormitories are the organisation of tribal people. The utmost duty of these dormitories is to impart and introduce the societal culture to youth and to make assure the mental development according to their culture. These Dormitories are prevalent in many parts of India. These organisations are the foundation of their unique cultural identity.

According to Mr.Majumdar- “In tribal the Youth dormitories are establish to enrich culture and customs under specific rules and regulations.” In India there are individual youth houses in every Tribal community like Muriya, Ghotiya, Urao, Munda, koynak but at present all youth houses are in declining stage. The importantce of Ghotul and such other organisations to save tribal language, culture and their tradition. But due to the influence of alien culture these traditional organisation are struggling for their survival and existence. Ghotul was like the educational institutes in which youth were trained for their future life by following their cultural norms. And all these social disciplined help in forming a sincere, productive and useful member of their clan and community. The working mechanism of the Ghotul is very intresting. They assembles to learn tribal language , tribal arts and Culture in Ghotul. Ghotul is an important source of knowledge in gond tribes. The gathering of all Ghotul members is a great symbol of social integrity. It is a myth that the god LINGO DEV has given the boon of the Ghotul to the tribal youth. At first god LINGO DEV taught arts of tribal music and dance in the Ghotul. God LINGO DEV had devine powers and he was the master of 18 musical instruments. The first gondi song was written and sung by the God LINGO DEV. So every members of the Ghotul pays their respect and devotion to the God LINGO DEV by following rules and regulation of the GHOTUL . God LINGO DEV had established the Ghotul for the upliftment of their community and the God LINGO DEV considered the Ghotul as an educational institute as well as place of worship where youths are introduced with their culture and tradition. The Ghotul teaches the humanity, affection and co-operation with other people of the society. The Ghotul also helps in financial purposes like cropping, harvesting, sheltering , to protect from wild animal terror and also other important welfare programmes.

The aim of the Ghotul to teach social, financial and spiritual values of life and to dissaminate the philosophy of God LINGO DEV. Hence the objectives of the Ghotul were to trained the tribal people to unite and educate. According to God LINGO DEV recreation by dancing and singing is not only one aim of gathering there. But dancing and singing is associated with their religion, customes and above all with their culture. In order to preserve the Indian ancient language and culture we must have a systematic, scientific, anthropological and communication study of tribal culture. The preservation of ancient tribal culture does not mean that they should not be educate but they should educate in their own primitive language.

The declination of the Ghotul causes great harm to tribal community and also the great Indian culture and tradition, because important motives of tribal institution like the Ghotul is to impart wisdom and knowledge. The government should initiate to preserve these tribal institute like the Ghotul and all other tribal languages like Gondi, halbi, Bhathri, Kuduk etc. because the roots of tribes is hidden in their own language, tradition and culture. And institutions like the Ghotul is the only sign of its presence. Government should make plans and programmes to connect these separated and alone community with national mainstream. The upliftment of tribal society is only possible with the betterment of tribal institution like The Ghotul. Communication of any state can be strong only by folk arts and language. Tribal language is developed and prosperous. It is proved by excavation in which we found many written material, coins etc. In Communication the traditional folk arts is the important medium of tribal communication. This traditional media is prosperous by song, dance, drama, play and emerges from folk arts. This medium establishes the moral victory of tribal people on tribal problem and their struggles. The events, incidents and problems of the tribal people is presented by folk arts.

In 19 th and 20 th century Indian tribal community had participated in freedom movement against Britishers by these traditional mediums. These tribal folk mediums are songs, drama, play, dance, puppet show etc. UNESCO writes in its reports In context of these traditional media that – “Traditional media can gather large audience for folk artist and also the traditional media can prospered and give variety to the subject of mass media.”

The traditional art is emerges from the tribal Community. The tribal perception is simple for moral customs and there struggle for their land and forest, that is the reason that they reveals their all compassion for their customs. In tribal society folk songs are the songs which focuses on the different dimensions of their life. According to Mr.Sampson –“ Rhythm is the important part in folk songs. It has lyrical music and motion of life.” They sungs their folk songs on every important occasion like marriage, child birth, festivals etc. In the tribal customs tribal song is important . The symbolic articulation of the naturally gentle and simple feelings of these tribal people reveals in their folk songs. The systematic presentation have important place in folk songs. These traditional media are the way of enthusiastic articulation of such people who lives in primitive age. The common words makes it convienient in pronunciation. Besides folk songs folk dances are also a good medium of tribal communication. folk songs sungs with folk dances. These Folk songs and dances are the symbols of social integration. Illiteracy, superstitions, class division, population blast, malnutrition these social evils are prevalent in tribal society and the struggle against these social evil is possible only by traditional media. The upliftment of the tribal society is necessary with the promotion of such institutions like GHOTUL, therefore the overall development progress of our country is only possible with the right initiation for tribal community.

'आदिवासी क्षेत्रों का विकास स्वायत्तता से ही संभव'

'आदिवासी क्षेत्रों का विकास स्वायत्तता से ही संभव'

संयुक्त राष्ट्र, जिनेवा द्वारा आदिवासी अधिकारों के प्रति विश्व स्तर पर जागरूकता के प्रचार-प्रसार की दृष्टि से 9 अगस्त को 'विश्व आदिवासी दिवस' के रूप में घोषित किया गया है।

परंतु हमारे लिए ये बड़े ही दुर्भाग्य की बात है कि विश्व के लगभग 193 देशों में आदिवासी निवासरत है लेकिन फिर भी आज तथा उनके समस्याओं का निराकरण नहीं हो पाया है। अगर हम भारत की परिदृश्य पर नजर डाले तो यह बात निकल कर सामने आती है कि यहां आदिवासी हितों की रक्षा के लिए कई कानून बनाए गए कई योजनाएं बनाई गईं परंतु आजादी के इतने वर्षों के बाद भी देश में आदिवासियों की स्थिति में कोई सुधार नहीं हो सका है। ऐसे तो कहने को सरकारी खजाने का एक बड़ा हिस्सा आदिवासी क्षेत्रों के विकास हेतु दिल्ली से निकलता है परंतु बस्तर के बीहड़ में पहुंचते-पहुंचते कितना बच पाता होगा यह बात किसी से छुपी नहीं है। भारत के भूतपूर्व प्रधानमंत्री स्व. राजीव गांधी अपने भाषणों में इस बात का जिक्र हमेशा किया करते थे कि-दिल्ली से निकला हुआ 1 रुपया का एक चौथाई हिस्सा ही गांवों तक पहुंच पाता है और यह बात आज भी सर्वमान्य सत्य है। देश में भ्रष्टाचार इस कदर बढ़ गया है कि यह यह अंतहीन समस्या का रूप ले चुका है। इसी का परिणाम है कि देश के वयोवृध्द गांधीवादी नेता अन्ना हजारे को बार-बार सड़क पर उतरना पड़ रहा है। यह स्थिति भारत के लगभग हर क्षेत्र में है। जिसका असर भारत के आदिवासी क्षेत्रों में साफ दिखाई पड़ता है। आदिवासी क्षेत्रों के लोग मानसिक, आर्थिक, राजनीतिक व सामाजिक हर दृष्टि से छले जा रहे हैं। उनके विकास के नाम पर अरबों रुपए को कैसे मूर्तरूप दे पाएंगे। इसी का परिणाम है कि आज विकासशील भारत में आदिवासी समाज 50 वर्ष पीछे चला गया है, विकसित भारत और अविकसित भारत की इस खाई को पाट पाना नामुमकिन हो गया है।

यह बात गौर करने वाली है कि 80 के दशक में गोरखालैण्ड के मुद्दे को लेकर जिस प्रकार का संघर्ष,आन्दोलन और खून-खराबा चल रहा था और जिसके कारण वहां की शांति व्यवस्था और विकास चरमरा गई थी जिसे स्थायित्व दिलाने की दृष्टि से पिछले दिनों केन्द्रीय गृहमंत्री पी. चिदम्बरम की उपस्थिति में दार्जिलिंग में केन्द्र सरकार, राज्य सरकार व गोरखा जनमुक्ति मोर्चा के बीच त्रिपक्षीय समझौते हुए। इस समझौते के अनुसार गोरखालैण्ड प्रादेशिक प्रशासन दार्जिलिंग और उसके पर्वत क्षेत्र में स्वास्थ्य, शिक्षा, पर्यटन, कृषि और शहरी विकास कार्यक्रम में पूर्णरूप से स्वतंत्र होकर कार्य करेगा और इसके लिए अगले तीन साल के लिए केन्द्र सरकार 600 करोड़ की राशि मुहैया कराएगी। यह उल्लेखनीय है कि गोरखालैण्ड प्रादेशिक दार्जिलिंग क्षेत्र के विकास के स्वतंत्र रूप से कार्य करेगा, परंतु समझौते के अनुसार एक समिति का गठन करने का प्रस्ताव किया गया जिसके माध्यम से यह सुनिश्चित किया जा सके कि वहां के मूल निवासियों को समुचित प्रतिनिधित्व मिल से। यह वाकई एक साहसिक निर्णय साबित होगा इससे गोरखा मूल की आबादी वाले दार्जिलिंग के तीन सब डिवीजनों को अब प्रशासनिक और आर्थिक स्वायत्तता मिल जाएगी और उन क्षेत्र में समृध्द व विकास को गति मिलेगी। असम राज्य में भी कुछ इसी तरह की बातचीत की पहल स्थानीय नेताओं द्वारा केन्द्र सरकार के स्तर पर की जा रही है। छत्तीसगढ़ राज्य में भी इस प्रकार की सामाजिक गतिरोध समय-समय पर महसूस की जाती रही है ऐसे में पृथक बस्तर को स्वायत्तता प्रदान करने की दिशा में आगे बढ़ने से वहां निवासरत लोगों की सांस्कृतिक, आर्थिक राजनीतिक व सामाजिक विकास अगर सही मायने में हो पाएगा।

भारत देश के सर्वोच्च न्यायालय ने आदिवासी हितों को ध्यान में रखकर संवैधानिक अधिकारों की रक्षा करने हेतु अपने ऐतिहासिक फैसले में सौ प्रतिशत आरक्षण को असंवैधानिक मानने से इंकार कर दिया तथा गत् 5 जुलाई 2011 को सर्वोच्च न्यायालय द्वारा छत्तीसगढ़ में नक्सलियों के विरुध्द शुरू किए गए सलवा-जुड़ूम अभियान में आदिवासियों को विशेष पुलिस अधिकारियों (एसपीओ) के तौर पर शामिल किए जाने के मामले को असंवैधानिक माना है। सुप्रीम कोर्ट का यह फैसला आदिवासियों के लिए एक बड़ी राहत के रूप में देखा जा सकता है। पांचवी अनुसूची में शामिल देश के कई राज्यों में पंचायत,नगरीय चुनावों में संविधान का पालन नहीं किया जा रहा है। निर्वाचित राज्य सरकारें आदिवासी हितों का संरक्षण न कर मूल निवासी आदिवासियों के अधिकारों का हनन करती देखी जा सकती है। संविधान विशेषज्ञों का मानना है कि अनुसूचित क्षेत्रों का औद्योगीकरण करने की अनुमति संविधान नहीं देता। आंध्रप्रदेश हाईकोर्ट ने राज्य शासन के एम.ओ.यू. को यह कहते हुए निरस्त कर दिया था कि अनुसूचित क्षेत्र की आदिवासी भूमि पर उद्योग लगाना असंवैधानिक है। आदिवासी संरक्षण और विकास के प्रति संविधान दृढ़ संकल्पित है किंतु केन्द्र व राज्य सरकारें संसाधनों के दोहन के नाम पर लगातार औद्योगीकरण को बढ़ावा दे रही है। संविधान के अनुच्छेद 350ए में स्पष्ट निर्देश था कि प्रत्येक राज्य और उस राज्य के अंतर्गत प्रत्येक स्थानीय सत्ता भाषाई अल्पसंख्यक समूहों के बच्चों को उनकी मातृभाषा में शिक्षा की पर्याप्त सुविधा जुटाएगी। किंतु आज तक आदिवासी बच्चों को उनकी भाषा में शिक्षा देने की व्यवस्था नहीं की गई जो कि चिंता का विषय है। भारत सरकार द्वारा सभी आदिवासी बाहुल राज्यों में आदिवासी लोककला, संग्रहालयों, सांस्कृतिक केन्द्रों, लोकसंगीत नाटक अकादमी तथा लोककला वीथिका की स्थापना किए जाने की आवश्यकता है, जिससे लोगों में इन विलुप्त हो रही लोककलाओं के प्रति जागरूकता पैदा हो सके तथा साथ-साथ इसका भी ख्याल रखा जाना आवश्यक है कि बड़ी तेजी से उभरते महानगरीय संस्कृति की चकाचौंध का प्रभाव इन लोकलाओं पर न पड़े। लोककलाओं को आज व्यवसाय का माध्यम बनने हेतु भी आवश्यक कदम उठाने की जरूरत है जिससे इन विधाओं से जुड़े लोककलाकारों को आजीविका के साधन उपलब्ध हो सकेंगे तभी देश का सही मायने में विकास हो पाएगा।

भारतीय संविधान के अनुच्छेद 14(4), 16(4), 46, 47, 48(क), 49, 243(घ)(ड), 244(1), 275, 335, 338, 339, 342 तथा पांचवी अनुसूची के अनुसार अनुसूचित जनजातियों के राजनैतिक, आर्थिक, सांस्कृतिक तथा शैक्षणिक विकास जैसे कल्याणकारी योजनाओं के विशेष आरक्षण का प्रावधान तथा राज्य स्तरीय जनजातीय सलाहकार परिषद की बात कही गई है परंतु इसे अब तक लागू नहीं कर पाना वाकई सरकार के लिए चिंता का विषय है। यह सर्वविदित है कि आदिवासी क्षेत्रों में उपलब्ध खनिज संसाधनों से सरकार को अरबों रुपए के राजस्व की प्राप्ति होती है या सीधे शब्दों में कहा जाए तो सरकार के आय के स्रोत इन आदिवासी क्षेत्रों में उपलब्ध वन संसाधन तथा खनिज संसाधन ही हैं, परंतु इस राजस्व का कितना प्रतिशत हिस्सा उन अनुसूचित क्षेत्रों के राजनैतिक, सामाजिक व आथिक विकास में खपत किया जाता रहा है। अनुसूचित क्षेत्रों में सरकार द्वारा स्थापित उद्योग-धंधों से प्रभावित परिवारों को प्रदान की जाने वाली मुआवजा राशि की बात हो, विस्थापित परिवार के सदस्यों को नौकरी का मुद्दा हो, विस्थापित परिवार के सदस्यों के शेयर होल्डिंग तय करने की बात हो तथा अनुसूचित क्षेत्रों के विकास हेतु स्वायत्तता स्थापित करने की बात हो इन सभी मुद्दों पर सरकार को वाकई गंभीरतापूर्वक विचार करने की जरूरत है, तभी देश के आदिवासियों की स्थिति में सुधार हो पाएगा।

“The Socio-culture Development of Tribes Preserves the Ancient Culture of Human Being।”

Generally speaking by the term “tribe” we mean a group of people living at a particular place from time immemorial. Anthropologically the tribe is a system of social organisation which includes several local groups- villages, districts on lineage and normally includes a comman territory, a common language and a common culture, a common name, political system, simple economy, religion and belief, primitive law and own education system. Constitutionally a tribe is he who has been mentioned in the scheduled list of Indian constitution under Article 342(i) and 342(ii) .
“Tribal” are found in almost all the states of country. Currently there are between 258 and 540 scheduled tribe communities exsists. The strength of these communities varies from 31 people of jarwa tribe to over 7 million gonds. Thus the gonds are big tribal community. Whereas the small communities comprising less than 1000 people include the andamanese , onge, oraon, munda, mina,khond, saora. According to resent study there are mainly 6 tribes in chhatisgarh they are gond, baiga, halba, kamar, bhunjia, korwa.
The quality of life of tribal people during pre-independence period was more deplorable and their main occupation was hunting, gathering of wood and forest products and primitive shifiting cultivation. Due to destruction of forest and non availability of proper facilities, tribal were forced to lead a miserable life. After independence with the adoptation of Indian constitution in 1950 special attention was given for the upliftment of the tribal people under the ‘’article 48’’,it was mandatory on the part of the state government to make all the efforts to improve economic, social, and educational standard of the tribal people.
Due to the welfare programmes tribal communities also made themselves conscious about their own clans upliftment. Now tribles are engaged in struggle for survival. They seek identity, autonomy equality and empowerment. They became more vibrant with new expectation, they are moving out of their isolation to participate in all struggles in all institution as equals. In context of trible study, we know that they are very rich in their art and culture and the study of tribes and their culture has always been a fascinating one for all researchers. The fascinating things are their folk dances, folk songs, their own typical kind of language. The existence of such things must be preserved to understand the ancient culture of human being.
India is a home to a large number of trible with population of about 70 million. In terms of geographical distribution about 55% of trible lived in central india, 28% inwest, 12% in North-East India, 4% in South India and 1% elsewhere. Each trible communities are rich in there culture, folk tales, folk songs and folk stories. They had an institution called GOTUL where the trible children and youth were imparted training in there culture. The objectives of GOTUL was to train the tribles to become sincere, productive and useful member of their community. Each villages have GOTUL where male & female of the village assemble to sing and dance together. Dance and songs are not only the source of entertainment in trible people, but associated with their religion, custom and above all with their culture. Dancing has played important role in tribal societies,It retains their spontaneous and spirited exuberance of joy of life.The folk songs are supplementary of folk dances, presently folk dances and songs are greatly influenced by the advent of television and cinema.The mingling of folk song with western songs which is called remix songs influenced more than purely folk one. These dances and songs need to be studied scientifically. The systematic and scientific study of culture of tribes whether it is folk dances, movement pattern, folk song, dress design shows that all western dances and songs have been derived or taken from the tribal folk dances, folk songs. The ancient culture and tradition are yet not researched to a great extent. In order to preserve the Indian culture we must have a systematic, scientific, anthropological study of tribal culture. The preservation of such things preserves the ancient and primitive culture of india too. Although the preservation of culture doesn’t mean that they should not be educate. They must educate to know the importance of this rich and old culture and the importance of contribution in evolution and development of new world with their own culture and tradition.
Now a days educated trible youth not taking interest in their own folk dances and culture due to which the gradual decline in number of such institutions causes grate harm to trible socity and also the Indian culture and tradition, because the chief aim of such institution are to impart knowledge and gate their children educated and over all enriched the trible culture and tradition. The government should initiate to promote such tribal institution GOTUL for development and preservation of trible culture. The government should to make plans and programme to connect these aloof socity with national mainstream. The upliftment of this trible socity is necessary with the promotion of such institutions there fore the over all development progress of our country is noy possible without the right initiation for trible community.

- Ashutosh Mandavi

Gundadhur

Guru Ghasidas according to believers of the Satnami panth was born on 18^th December 1756 and died at the age of eighty in 1836. He was born in village Girodhpuri in Raipur district in a dalit family. Ghasidas was born in a socio-political milieu of misrule, loot and plunder. The Marath the local had started behaving as Kings. Ghasidas underwent the exploitative experiences specific to dalit communities, which helped him the hierarchical and exploitative nature of social dynamics in a caste-ridden society. From an early age, he started rejecting social inequity and to understand the problems faced by his community and to find solutions, he traveled extensively in Chhattisgarh.

The 150 year history of protests and rebellion in Bastar culminated in the Bhumkal rebellion of 1910. This rebellion was widespread affecting more than half of the parganas of Bastar. It symbolized the struggle of tribals against an alien rule attempting to remould the tribal pattern of life. The rebellion was ultimately crushed by strong armies of the British. After the crushing of the rebellion, the local tribals and supporters of the rebellion were subjected to severe abuse. However, the post Bhumkal British policy in Bastar was forced to be more sensitive to the tribals and their traditional way of life.

There were several precipitating factors for the rebellion of Bhumkal. One of the important reasons was the British enforced degradation of the Bastar King, who according to the tribals was an incarnation of God. This led to unrest among the people; even the local elites resented it. In 1908 Panda Baijnat was appointed the Diwan of Bastar, contrary to the tradition of Bastar, where usually a member of the royal family officiated as Diwan. He attempted to completely remodel the administrative structure and the socio-economic order of Bastar. These redical changes were to be implemented without undertaking any groundwork at the societal level.

Several other policies of the state at that time proved extremely oppressive for the tribals of the region and became focal points of the Bhumkal rebellion. Extensive forest areas were declared reserved forests; resulting in the tribals feeling that their inalienable right over forests has been subverted. Due to the excessive revenue demands of the colonial rule, several tribal villages were given on lease to thekedars who adopted extremely oppressive means to collect revenues from the tribals. The monopoly on liquor brewing also was a causal factor for the Bhumkal rebellion. The tribals considered liquor as prasad of Gods, and the order banning liquor brewing, amounted to interference in their religious affairs to them.

The tribals also felt that education imparted in schools would alienate the young from their own culture so were opposed to the education policy. The excesses of the intolerant police were another reason for the tribal uprising. Finally, the increasing usage of begar pratha by the officials set the stage for Bhumkal rebellion. Begar (?) from the local tribals was now demanded by not only forest and revenue officials but also by the police and the schoolmasters. All these working together in Bastar became too oppressive for the tribals and they revolted against alien rule and intrusion.

The leaders of the Bhumkal movement were part of the ruling elites displaced by the British Lal Kalendra Singh was the leader of Bhumkal movement coordinating and organising the rebellion from behind the scenes. Rani Subaran Singh, Kunwar Bhadur Singh etc have also played an important role. The rebellion was led by the charismatic Gundadhur who is still a legend in Bastar. Unfortunately his due place in the history of central india is not recognised. Despite the charismatic leadership of Gundadhur the rebellion was not systematically and strategically planned, which became a critical factor for its defeat. The rebellion did not grow from one region to another nor did the leadership attempt to consolidate control over their areas of influence. Lack of investment (material and strategic) in arms also became a limitation.

During the rebellion on 7 February Rani Subaran Kunwar declared that the British rule on Bastar has been abolished and Muria rule will be re-established. This declaration sums up the Bhumkal rebellion and the protests of Bastar . It articulates the assertion of the tribals to weed out alien rule and protect their traditional tribal way of life.

Source - H.L. Shukla, Batar ka Mukti Sangram, Madhya Pradesh Hinidi Grantha Academy, Bhopal 1995,
Sudhir Saxena Bhumkal Madhya Pradesh, Hindi Grantha Academy, Bhopal 1996.      

 

Gen Singh

 

 

 

 

Gen Singh was a land lord of Paralkot (Modern Pakhanjur). In ancient India Paralkot was a independent state. when the kanker and Bastar state were under control of British and Marathas at the same time the local abysmal Aboojhmarias felt that their culture may be destroyed due to presence of British and Marathas. So these local persons gathered under leadership of Gen Singh. Because they wanted to take revenge from those foreigners. They started to gather in paralkot for revolution. After that they elected their leader Gen Singh. First they fought against Marathas and British in Paralkot. They started to murder of Marathas and British one by one. their aim was to establish independent Bastar. Then an English caption Mr. Agnue ordered to abolishment of this revolution and in end they got success on 12 January. Gen Singh was arrested and hanged till death on 20 January1825

 

 

 

 

Ram Prasad Potai

 

 

 

 

 

Ram Prasad Potai was a Great person of Kanker. He dedicated his each and every part of life to the region and humanity. He was famous     for his leadership quality and for bringing social awareness. He was born in 1920 in a wealthy family. His childhood name was Pharso. He got his primary education from Kanhar and Kanker. He went to Nagpur for graduation. In 1944 hee passed the L.L.B. examination.. He was the first tribe of the region who became had passed the L.L.B. In his student life he was a very good athlete in high jump and race. he won the hundred of medals in sports. after being advocate he inspired to new generation fro studies. He used his income for the study of poor students. He always supports them financially. In 1944 he met thakur Pyare Lal Singh a great leader of Chhattisgarh. Then he participated in politics. in 1945 Mr. Jawahar Lal Nehru elected him as a member of constitution preparation committee. In 1950 he became a member of parliament. In 1962 he won the election of M.L.A. as a independent candidate  from bhanupratappur. He had very good knowledge of Hindi and English. He was affected by the notion of Carl Marks. He always opposed to British policy. He was expired in October 1962.

 

 

 

 

Maharajadhiraj Bhanu Pratap Dev

Maharajdhiraj komal Deo expired in the year 1925, prior to his death since Maharajadhiraj Komal Deo had no sons, therefore he adopted his nephew, son of his sister in law Lalit Manjari devi of Ratu, as heir apparent to the throne of kanker and he was named Bhanu Pratap Deo. At the time of his adoption Bhanu Pratap Deo was aged about 3 years and 2 months, having been born on 17^th September 1922 to Maharaj kumar Nand Kishor Nath shah Deo of Dewarkhand Pargana of Ratu Zamindari in erstwhile Bihar.

Due to tender age of Bhanu Pratap Deo, the then British commissioner appointed Raghuveer Prasad Shrivastava as minister for administration of the state, and he proved to be a good administrator. Bhanu Pratap Deo was sent for formal education to Rajkumar College Raipur, where he excelled in sports and studies and passed his school in 1937, with best results in school. He was also a keen and gifted sportsman. Later on he went for further studies to Mayo College Ajmer Rajasthan and also attended the I.C.S. training camp at Dehradun and went for a study stint to England Bhanu Pratap Deo was a gifted sportsman and excelled in tennis and football and athletics. He was also a good shot with the gun and upon reports of man-eating tigers from adjoining areas went for shikaar to remove misery of the people. He married Rajkumari Amulya Prabha Devi of Sonepur State in Orissa in the year 1943 and was bestowed with the title of Maharajdhiraj and full ruling powers in 1943. He had one daughter and a son from the wedlock. Maharajdhiraj Bhanu Pratap Deo established the township of bhanupratappur at a distance of 52 kms from kanker being an able and benevolent administrator he formed the home rule committee, ensuring participation of general public in administration of state as winds of independence from British rule had already started flowing.

After independence Maharajdhiraj Bhanu Pratap Deo participated in the democratic system and was elected as member of the legislative assembly from congress as well as an independent candidate from 1952 to 1957 and thereafter from 1962 to 1967. Maharajdhiraj Bhanu Pratap Deo established a degree college in Kanker in the year 1962 by the name of Gramya Bharti College inviting participation from the public at large and also donated agricultural lands for financial support to the college, in addition to a large number of books and furniture and initially started the college adjacent to the palace premises, the first of its kind in the region benefits of the college are there for all to see as many persons of Kanker and adjoining areas after receiving college education are well placed in service in Chhattisgarh and India presently the college is has been named in honour of Maharajdhiraj Bhanu Pratap Deo in lieu of his relentless efforts to bring the fruits of higher education to Kanker . A man ahead of his times, he started the kanker Bus Service and a Cinema Hall in kanker.

Maharajdhiraj was also a gifted photographer and an automobile connoisseur and  had a pair of Rolls Royces, in addition to other cars he also patronized sports and club activities of Komal Deo Club Kanker. A man for ahead of his times Maharajdhiraj Bhanu Pratap Deo also started Kanker Bus Service (now Kanker Roadways) and established Mahavir Talkies at Kanker and was also a path breaking member of the governing body of Rajkumar College, Raipur.

Maharajdhiraj Bhanu Pratap Deo Breathed his last untimely and unfortunately on 14^th August 1969 at an early age .