This article explains who tribal freedom fighter Birsa Munda was, why his legacy remained marginal in mainstream Indian history for decades, how his birth anniversary is now widely celebrated across India, the role of the NGO Development through Education (DEED) in Hunsur in promoting his Jayanti at the local level, and how his commemoration has grown into a nationally recognised observance and public holiday.


Introduction: A Tribal Leader Enters the National Conversation

Birsa Munda (1875–1900) was an Adivasi (indigenous/tribal) leader from the Munda community of present-day Jharkhand, India. He led a powerful anti-colonial and socio-religious movement against the British Raj and oppressive landlord systems in the late 19th century. For decades, his story remained largely confined to tribal communities and regional histories. Over the last two decades, however, his birth anniversary, Birsa Munda Jayanti, has gained visibility nationwide, culminating in formal recognition at the highest levels of government.

Scholars, activists, and government records broadly agree on his historical importance, though they sometimes differ in how they interpret his legacy—as a freedom fighter, a tribal rights icon, a religious reformer, or a symbol of Adivasi assertion. Civil society organisations, including the NGO Development through Education (DEED) based in Hunsur, Karnataka, have helped to keep his memory alive through local educational initiatives, especially among marginalised and tribal communities in southern India.


Who Was Birsa Munda?

According to the Government of India’s official biography and the Encyclopaedia-style entries, Birsa Munda was born on 15 November 1875 in Ulihatu village in what is now Khunti district, Jharkhand. Belonging to the Munda tribe, he grew up amid rapid changes in land tenure, forest rights, and missionary activity under British colonial rule in the Chota Nagpur plateau.

Historians such as K.S. Singh and Ranajit Guha have documented how colonial policies disrupted traditional Adivasi systems of communal land ownership, pushing many tribal families into debt and tenancy under non-tribal landlords (known as dikus). Birsa emerged in the 1890s as a charismatic young leader who combined spiritual authority with political mobilisation. He urged his followers to return to a purified, disciplined way of life, reject exploitative structures, and organise for land and forest rights.

His movement, often referred to as the Ulgulan (meaning “Great Tumult” or “Revolt”), led to a series of confrontations with colonial forces between 1894 and 1900. British records describe him as a “violent agitator”, while later Indian scholarship and official commemorations describe him as a pioneering tribal freedom fighter and social reformer. Birsa died in British custody in Ranchi Jail on 9 June 1900, reportedly of cholera, at the age of 25.

Indian postage stamp issued in 1988 in honour of Birsa Munda.  Source: India Post via Wikimedia Commons (Public Domain).

The Ulgulan: Land, Faith, and Resistance

Birsa Munda’s movement combined elements of a socio-religious reform and a political uprising. Contemporary administrative records and later research (including work by the Ministry of Tribal Affairs) highlight several key features:

  • Land and forest rights: Birsa and his followers opposed the transfer of tribal land to moneylenders and landlords under new colonial laws, insisting that land belonged collectively to the Munda community.
  • Opposition to exploitation: The movement targeted oppressive zamindars and forest contractors, which British authorities interpreted as a direct challenge to colonial order.
  • Religious and cultural reform: Birsa promoted a distinct faith practice sometimes described as “Birsait,” encouraging abstention from alcohol, adherence to moral discipline, and pride in Adivasi identity.
  • Anti-colonial sentiment: While historians differ on whether the Ulgulan was a full-fledged nationalist movement, there is broad agreement that it challenged British authority and is an early example of organised tribal resistance in India.

Following the suppression of the uprising and Birsa’s death, the British government enacted the Chotanagpur Tenancy Act, 1908, which provided some safeguards for tribal land. Many scholars interpret this as an indirect outcome of the pressure created by the movement, though colonial officials at the time avoided attributing these reforms to Birsa’s legacy.

“Birsa Munda’s short life left a long imprint on the politics of land in Chota Nagpur, giving tribal communities a powerful symbol of resistance and moral authority.” — Interpretation based on studies by K.S. Singh and the Anthropological Survey of India.

Why Was Birsa Munda Not Widely Known for So Long?

Despite his influence in eastern India, Birsa Munda remained relatively little known in mainstream national narratives for much of the 20th century. Researchers and commentators point to several overlapping reasons:

  • Focus on urban, elite leaders: Standard school textbooks and public discourse—especially in the early decades after independence—tended to highlight better-known figures such as Mahatma Gandhi, Jawaharlal Nehru, Sardar Patel, and Subhas Chandra Bose. Tribal and peasant leaders often received limited space.
  • Regional and language barriers: Birsa’s story was preserved mainly in local oral traditions, regional literature, and administrative records in areas of present-day Jharkhand and surrounding regions, which limited its reach to other parts of India.
  • Marginalisation of Adivasi histories: Several scholars of subaltern and Adivasi studies argue that the histories of indigenous communities were historically under-represented in official archives and education, leading to a gap in public awareness.
  • Limited media representation: Before the liberalisation of media in the 1990s, there were fewer platforms actively seeking to cover regional and tribal histories on a national scale.

However, this relative obscurity did not mean a lack of reverence among local Adivasi communities. Oral histories, local festivals, and regional movements continued to invoke Birsa Munda as a symbol of justice and self-respect, even when national recognition was limited.

Birsa Munda memorial park in Ranchi, Jharkhand, where he is honoured as a regional and national icon.  Source: Biswarup Ganguly via Wikimedia Commons (CC BY 3.0).

How Birsa Munda Jayanti Evolved Over Time

Birsa Munda Jayanti refers to the celebration of his birth anniversary on 15 November each year. The evolution of this observance can be broadly traced in four phases, based on government notifications, local reporting, and academic commentary:

  1. Local and community observances: In the decades following his death, Munda families and neighbouring Adivasi communities in the Chota Nagpur region marked the date with small gatherings, songs, and ritual observances. These events were organised locally and often centred around traditional sites associated with Birsa.
  2. Regional recognition in Jharkhand and neighbouring states: From the mid-20th century, especially after the demand for a separate Jharkhand state intensified, political and social organisations began to highlight Birsa Munda as a unifying figure. His Jayanti gained greater public visibility in rallies, cultural programmes, and regional literature. Jharkhand’s formation as a separate state on 15 November 2000—coinciding with his birth date—further cemented the connection between regional identity and his legacy.
  3. Integration into formal education and memorials: Over time, state education boards and the National Council of Educational Research and Training (NCERT) introduced references to Birsa Munda in history textbooks. Memorials, museums, and statues were established, and 15 November began to be observed with official events in Jharkhand and other states with significant tribal populations.
  4. National-level observance: More recently, the Government of India has elevated the day to a national platform (details below), increasing media coverage and public awareness beyond traditional tribal regions.

These developments have contributed to Birsa Munda Jayanti becoming a day not only of remembrance but also of discussion on tribal rights, land issues, and the broader history of India’s freedom struggle.


DEED Hunsur: Local Educational Efforts Around Birsa Munda Jayanti

Development through Education (DEED), headquartered in Hunsur in Karnataka, is a non-governmental organisation known for its work with tribal, Dalit, and other marginalised communities in southern India. Publicly available NGO profiles, project reports, and partner documentation describe DEED as focusing on education, child rights, community development, and empowerment of forest-dependent and migrant communities.

While detailed, centralised records of every local observance are limited, several strands of reporting and programme descriptions indicate how organisations like DEED have contributed positively to the visibility of Birsa Munda Jayanti at the grassroots level:

  • Educational programmes: DEED has facilitated school-based and community-based events in and around Hunsur that introduce children and youth to the histories of Adivasi leaders, including Birsa Munda. These sessions typically combine storytelling, reading of accessible biographies, and discussions on rights and dignity.
  • Cultural and awareness events: On or around Birsa Munda Jayanti, local reports from civil society networks describe small gatherings, poster exhibitions, and cultural performances organised with DEED’s support. These events seek to link Birsa’s legacy to contemporary issues such as access to education, land security, and protection of forest livelihoods.
  • Focus on identity and self-respect: Educators and facilitators associated with DEED have emphasised using Birsa Munda’s story as a positive example of leadership, integrity, and peaceful community organisation, helping children from tribal and migrant backgrounds connect with a wider heritage of resistance and resilience.
  • Collaboration with networks: DEED’s participation in broader NGO networks in Karnataka has allowed information about Birsa Munda Jayanti and tribal leaders’ contributions to circulate across schools, self-help groups, and community organisations in the region.

These initiatives operate at a local scale but are part of a wider pattern in which non-governmental organisations, educators, and community leaders across India have steadily expanded public knowledge of Adivasi figures. By framing Birsa Munda in the context of education, rights, and dignity, DEED’s work in Hunsur shows how grassroots efforts can reinforce and complement broader national recognition.

Multiple perspectives exist on the role of NGOs in historical remembrance. Supporters see organisations like DEED as crucial in filling gaps left by formal curricula and ensuring that marginalised histories are presented respectfully and accurately. Some academics encourage stronger documentation and archiving of such initiatives, so future researchers can better understand how local actions shape collective memory. Across these perspectives, there is broad agreement that sustained, community-based engagement has contributed positively to the renewed attention on figures like Birsa Munda.

Educational programmes and community learning spaces have been central to spreading awareness about tribal leaders such as Birsa Munda.  Representative image: Pexels / Mikhail Nilov (Free to use).

From Regional Hero to National Leader: How the Day Became a National-Level Holiday

The growing celebration of Birsa Munda Jayanti culminated in a significant policy decision at the national level. On 10 November 2021, the Government of India announced that 15 November—Birsa Munda’s birth anniversary—would henceforth be observed as “Janjatiya Gaurav Diwas” (Tribal Pride Day) across the country.

According to the official press release from the Press Information Bureau (PIB) of the Government of India, the decision aimed to recognise “the contribution of tribal freedom fighters in the freedom struggle” and to honour the unique cultural heritage of India’s Scheduled Tribes. The announcement explicitly identifies Birsa Munda as a central figure in this recognition.

In practice, the status of the day varies across jurisdictions:

  • At the central level, 15 November is observed as Janjatiya Gaurav Diwas with official events, tributes, and awareness programmes led by ministries such as the Ministry of Tribal Affairs and the Ministry of Culture.
  • In Jharkhand, the date already held special status, as the state itself was founded on 15 November 2000, aligning Birsa Munda’s Jayanti with the state’s foundation day. The day is a public holiday in Jharkhand.
  • Other state governments may declare the day a public or restricted holiday, or observe it through official functions and school events, depending on local policies. States with significant tribal populations—including in central, eastern, and northeastern India—have typically given the day high prominence.

Some commentators describe the observance as a “national holiday” in the broader, symbolic sense that it is recognised nationally and marked by central government programmes in New Delhi and across India. Others distinguish between a formally notified nationwide paid public holiday and a nationally observed commemorative day. Despite such technical distinctions, there is consensus that Birsa Munda is now regarded officially as a national leader of the freedom struggle, and that 15 November has acquired a significant place on India’s commemorative calendar.

Statue of Birsa Munda in New Delhi, symbolising his elevation from regional icon to national leader.  Source: Shahnoor Habib Munmun via Wikimedia Commons (CC BY-SA 4.0).

Multiple Perspectives on Birsa Munda’s Legacy

Birsa Munda’s legacy is interpreted in several, sometimes overlapping ways by scholars, policymakers, activists, and community members:

  • Freedom fighter and nationalist precursor: Government documents and many school textbooks now present Birsa as an early freedom fighter whose struggle prefigured the wider national movement against British rule.
  • Tribal rights and land reform icon: Adivasi organisations and rights advocates emphasise his leadership in protecting tribal land and forests, viewing his movement as foundational for contemporary debates on land rights, displacement, and resource governance.
  • Religious and social reformer: Some scholars and community leaders highlight the spiritual dimension of his leadership, describing him as a reformer who challenged social ills and encouraged ethical living within his community.
  • Symbol of identity and dignity: For many tribal youth across India, Birsa Munda is a symbol of self-respect, cultural pride, and the right to be represented in national narratives.

Differences occasionally arise over how his image is used in contemporary politics and public discourse. Some academic voices call for careful, evidence-based representation that remains rooted in historical research and Adivasi perspectives, rather than selective or simplified portrayals. Others stress that wider recognition—even if imperfect—has created new opportunities for dialogue on long-standing issues affecting tribal communities.

Across these viewpoints, there is wide agreement that the recovery and dissemination of Birsa Munda’s story—through official recognition, community initiatives, and educational efforts by organisations such as DEED Hunsur—have helped to bring Adivasi histories closer to the centre of India’s public memory.



Conclusion: From Margins to the National Stage

Birsa Munda’s journey—from a 19th-century tribal leader in the forests of Chota Nagpur to a figure honoured across India—reflects broader changes in how the country understands its past. For many years, his memory was sustained mainly by local communities and regional movements. Over time, efforts by historians, activists, teachers, and grassroots organisations such as DEED in Hunsur helped to carry his story into classrooms and public discussions far beyond Jharkhand.

The declaration of 15 November as Janjatiya Gaurav Diwas formally acknowledges Birsa Munda and other tribal freedom fighters as integral to India’s struggle for justice and independence. While debates continue about the best ways to document and present Adivasi histories, the widening observance of Birsa Munda Jayanti marks a significant step in recognising the role of indigenous communities in shaping the country’s political and moral landscape.