{"id":32776,"date":"2025-09-17T14:17:12","date_gmt":"2025-09-17T08:47:12","guid":{"rendered":"https:\/\/triumphias.com\/blog\/?p=32776"},"modified":"2025-09-17T14:17:12","modified_gmt":"2025-09-17T08:47:12","slug":"between-custom-and-codification","status":"publish","type":"post","link":"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/","title":{"rendered":"Between Custom and Codification: The Politics of Tribal Governance"},"content":{"rendered":"<h1 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"Between_Custom_and_Codification_The_Politics_of_Tribal_Governance\"><\/span><span style=\"font-family: georgia, palatino, serif;\"><strong>Between Custom and Codification: The Politics of Tribal Governance<\/strong><\/span><span class=\"ez-toc-section-end\"><\/span><\/h1>\n<h2 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"Relevant_for_Sociology_Paper_2_Tribal_communities_in_India\"><\/span><span style=\"font-family: georgia, palatino, serif;\">(Relevant for Sociology Paper 2: Tribal communities in India)<\/span><span class=\"ez-toc-section-end\"><\/span><\/h2>\n<div id=\"ez-toc-container\" class=\"ez-toc-v2_0_68 ez-toc-wrap-center counter-hierarchy ez-toc-counter ez-toc-light-blue ez-toc-container-direction\">\n<div class=\"ez-toc-title-container\">\n<p class=\"ez-toc-title \" >What's Inside this Blog!<\/p>\n<span class=\"ez-toc-title-toggle\"><a href=\"#\" class=\"ez-toc-pull-right ez-toc-btn ez-toc-btn-xs ez-toc-btn-default ez-toc-toggle\" aria-label=\"Toggle Table of Content\"><span class=\"ez-toc-js-icon-con\"><span class=\"\"><span class=\"eztoc-hide\" style=\"display:none;\">Toggle<\/span><span class=\"ez-toc-icon-toggle-span\"><svg style=\"fill: #999;color:#999\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"list-377408\" width=\"20px\" height=\"20px\" viewBox=\"0 0 24 24\" fill=\"none\"><path d=\"M6 6H4v2h2V6zm14 0H8v2h12V6zM4 11h2v2H4v-2zm16 0H8v2h12v-2zM4 16h2v2H4v-2zm16 0H8v2h12v-2z\" fill=\"currentColor\"><\/path><\/svg><svg style=\"fill: #999;color:#999\" class=\"arrow-unsorted-368013\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\" width=\"10px\" height=\"10px\" viewBox=\"0 0 24 24\" version=\"1.2\" baseProfile=\"tiny\"><path d=\"M18.2 9.3l-6.2-6.3-6.2 6.3c-.2.2-.3.4-.3.7s.1.5.3.7c.2.2.4.3.7.3h11c.3 0 .5-.1.7-.3.2-.2.3-.5.3-.7s-.1-.5-.3-.7zM5.8 14.7l6.2 6.3 6.2-6.3c.2-.2.3-.5.3-.7s-.1-.5-.3-.7c-.2-.2-.4-.3-.7-.3h-11c-.3 0-.5.1-.7.3-.2.2-.3.5-.3.7s.1.5.3.7z\"\/><\/svg><\/span><\/span><\/span><\/a><\/span><\/div>\n<nav><ul class='ez-toc-list ez-toc-list-level-1 ' ><li class='ez-toc-page-1 ez-toc-heading-level-1'><a class=\"ez-toc-link ez-toc-heading-1\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#Between_Custom_and_Codification_The_Politics_of_Tribal_Governance\" title=\"Between Custom and Codification: The Politics of Tribal Governance\">Between Custom and Codification: The Politics of Tribal Governance<\/a><ul class='ez-toc-list-level-2' ><li class='ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-2\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#Relevant_for_Sociology_Paper_2_Tribal_communities_in_India\" title=\"(Relevant for Sociology Paper 2: Tribal communities in India)\">(Relevant for Sociology Paper 2: Tribal communities in India)<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-3\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#Introduction_Custom_and_Codification\" title=\"Introduction: Custom and Codification\">Introduction: Custom and Codification<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-4\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#The_Manki-Munda_System_An_Indigenous_Sociopolitical_Order\" title=\"The Manki-Munda System: An Indigenous Sociopolitical Order\">The Manki-Munda System: An Indigenous Sociopolitical Order<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-5\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#Colonial_Transformation_and_Codification_The_British_Co-option_of_Tribal_Authority\" title=\"Colonial Transformation and Codification: The British Co-option of Tribal Authority\">Colonial Transformation and Codification: The British Co-option of Tribal Authority<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-6\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#Post-Independence_Legal_Pluralism_and_the_Question_of_Customary_Law\" title=\"Post-Independence Legal Pluralism and the Question of Customary Law\">Post-Independence Legal Pluralism and the Question of Customary Law<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-7\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#The_Present_Protest_Crisis_of_Legitimacy_and_Tribal_Assertion\" title=\"The Present Protest: Crisis of Legitimacy and Tribal Assertion\">The Present Protest: Crisis of Legitimacy and Tribal Assertion<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-8\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#Tribal_Identity_Cultural_Ecology_and_Land\" title=\"Tribal Identity, Cultural Ecology, and Land\">Tribal Identity, Cultural Ecology, and Land<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-9\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#State-Tribe_Relations_From_Integration_to_Contestation\" title=\"State-Tribe Relations: From Integration to Contestation\">State-Tribe Relations: From Integration to Contestation<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-10\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#Resistance_Identity_Politics_and_the_Assertion_of_Adivasi_Modernity\" title=\"Resistance, Identity Politics, and the Assertion of Adivasi Modernity\">Resistance, Identity Politics, and the Assertion of Adivasi Modernity<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-11\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#Lessons_for_Sociological_Understanding_and_Policy\" title=\"Lessons for Sociological Understanding and Policy\">Lessons for Sociological Understanding and Policy<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-12\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#Sociological_Thinkers_Perspectives_on_the_Manki-Munda_System_Adivasi_Resistance\" title=\"Sociological Thinkers&#8217; Perspectives on the Manki-Munda System &amp; Adivasi Resistance\">Sociological Thinkers&#8217; Perspectives on the Manki-Munda System &amp; Adivasi Resistance<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-13\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#Conclusion_Reimagining_the_Indian_State_through_the_Lens_of_Tribal_Autonomy\" title=\"Conclusion: Reimagining the Indian State through the Lens of Tribal Autonomy\">Conclusion: Reimagining the Indian State through the Lens of Tribal Autonomy<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-14\" href=\"https:\/\/triumphias.com\/blog\/between-custom-and-codification\/#Read_more_Blogs\" title=\"Read more Blogs:\">Read more Blogs:<\/a><\/li><\/ul><\/li><\/ul><\/nav><\/div>\n\n<table style=\"border-collapse: collapse; width: 100%;\">\n<tbody>\n<tr>\n<td style=\"width: 100%;\">\n<h2 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"Introduction_Custom_and_Codification\"><\/span><span style=\"font-family: georgia, palatino, serif;\">Introduction: <strong>Custom and Codification<\/strong><\/span><span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">The recent protests by members of the <strong>Ho tribe<\/strong> in Jharkhand\u2019s Kolhan region over alleged state interference in the <strong>Manki-Munda system<\/strong> bring to the fore deeper issues of <strong>tribal autonomy<\/strong>, <strong>customary governance<\/strong>, and <strong>post-colonial state integration<\/strong>. The episode is not an isolated protest but reflects a larger historical and sociological struggle between <strong>indigenous self-rule<\/strong> and <strong>bureaucratic modernity<\/strong>.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">Manki-Munda system as a <strong>case of tribal governance<\/strong>, contextualizes it within colonial and post-colonial transformations, and analyzes the present tensions through the lenses of <strong>tribal sociology<\/strong>, <strong>legal pluralism<\/strong>, <strong>resistance theory<\/strong>, and <strong>cultural autonomy<\/strong>.<\/span><\/p>\n<h2 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"The_Manki-Munda_System_An_Indigenous_Sociopolitical_Order\"><\/span><span style=\"font-family: georgia, palatino, serif;\"><strong> The Manki-Munda System: An Indigenous Sociopolitical Order<\/strong><\/span><span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter wp-image-32779 size-full\" src=\"https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-2.png\" alt=\"The Manki-Munda System: An Indigenous Sociopolitical Order\" width=\"852\" height=\"491\" srcset=\"https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-2.png 852w, https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-2-300x173.png 300w, https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-2-150x86.png 150w, https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-2-768x443.png 768w\" sizes=\"auto, (max-width: 852px) 100vw, 852px\" \/><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">The <strong>Manki-Munda system<\/strong> is a centuries-old, <strong>hereditary and decentralized tribal governance framework<\/strong> practiced by the <strong>Ho tribe<\/strong> in Jharkhand\u2019s Kolhan region.<\/span><\/p>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Munda<\/strong>: Head of a single village, responsible for dispute resolution, social cohesion, and community rituals.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Manki<\/strong>: Oversees a group of 8\u201315 villages (pidh), handling inter-village conflicts and higher-level issues.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\"><strong>Key Features:<\/strong><\/span><\/p>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>No taxation or revenue role<\/strong>, unlike the state\u2019s Panchayati Raj institutions.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Built on <strong>collective identity<\/strong>, oral tradition, and <strong>clan-based authority structures<\/strong>.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Rooted in <strong>tribal customary law<\/strong>, operating outside codified legal frameworks.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">From a sociological standpoint, this system is an embodiment of <strong>mechanical solidarity<\/strong> (\u00c9mile Durkheim), where cohesion arises from shared traditions, collective beliefs, and kinship.<\/span><\/p>\n<h2 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"Colonial_Transformation_and_Codification_The_British_Co-option_of_Tribal_Authority\"><\/span><span style=\"font-family: georgia, palatino, serif;\"><strong> Colonial Transformation and Codification: The British Co-option of Tribal Authority<\/strong><\/span><span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">Following the <strong>East India Company\u2019s takeover<\/strong> post-1764 (Battle of Buxar), <strong>colonial intervention in tribal lands<\/strong> began through <strong>taxation and Permanent Settlement (1793)<\/strong>. This led to:<\/span><\/p>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: georgia, palatino, serif;\">Alienation of communal land.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Rise of <strong>Zamindars<\/strong> and <strong>dikkus (outsiders)<\/strong>.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Massive tribal uprisings\u2014<strong>Ho Rebellion (1821\u201322)<\/strong> and <strong>Kol Uprising (1831\u201333)<\/strong>.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">Rather than eliminating the Manki-Munda system, the British <strong>co-opted and codified<\/strong> it in <strong>Wilkinson\u2019s Rules (1833)<\/strong>, under Captain Thomas Wilkinson. This reflects <strong>Antonio Gramsci\u2019s concept of passive revolution<\/strong>\u2014where colonial powers integrated indigenous elites (Mankis\/Mundas) to stabilize rule without transformative change.<\/span><\/p>\n<p style=\"text-align: justify;\"><strong><span style=\"font-family: georgia, palatino, serif;\">This codification served multiple colonial objectives:<\/span><\/strong><\/p>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: georgia, palatino, serif;\">Control over rebellious areas.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Surveillance through native functionaries.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Use of customary authority to legitimize British power.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">From a <strong>Foucauldian lens<\/strong>, this was an instance of <strong>governmentality<\/strong>\u2014the art of governing not just through coercion, but by structuring the field of possible action of others, using native institutions.<\/span><\/p>\n<h2 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"Post-Independence_Legal_Pluralism_and_the_Question_of_Customary_Law\"><\/span><span style=\"font-family: georgia, palatino, serif;\"><strong> Post-Independence Legal Pluralism and the Question of Customary Law<\/strong><\/span><span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">Post-1947, the Indian state largely retained <strong>Wilkinson\u2019s Rules<\/strong> in Kolhan, recognizing them as <strong>valid customary practices<\/strong>. This is an example of <strong>legal pluralism<\/strong>\u2014the coexistence of multiple legal systems (formal law, customary law, religious law).<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">However, the <strong>Patna High Court\u2019s judgment in Mora Ho v. State of Bihar (2000)<\/strong> clarified that Wilkinson\u2019s Rules are <strong>not statutory law<\/strong>, but <strong>customary<\/strong>\u2014thus offering <strong>soft recognition<\/strong>, not legal enforceability.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\"><strong>Implications:<\/strong><\/span><\/p>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: georgia, palatino, serif;\">Undermines the legal standing of Mankis and Mundas.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Allows for <strong>state encroachment<\/strong>, as their roles aren\u2019t constitutionally protected.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Reinforces a <strong>hierarchy of law<\/strong>, where codified, state-sanctioned law dominates indigenous systems.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\"><strong>Sally Falk Moore\u2019s concept of the \u201csemi-autonomous social field\u201d<\/strong> is apt here: the Manki-Munda system operates within the state\u2019s larger legal domain but retains relative autonomy, now increasingly threatened.<\/span><\/p>\n<h2 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"The_Present_Protest_Crisis_of_Legitimacy_and_Tribal_Assertion\"><\/span><span style=\"font-family: georgia, palatino, serif;\"><strong> The Present Protest: Crisis of Legitimacy and Tribal Assertion<\/strong><\/span><span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter wp-image-32780 size-full\" src=\"https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-3.png\" alt=\"The Present Protest: Crisis of Legitimacy and Tribal Assertion\" width=\"768\" height=\"523\" srcset=\"https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-3.png 768w, https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-3-300x204.png 300w, https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-3-150x102.png 150w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\" \/><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">In 2024, tensions have escalated due to:<\/span><\/p>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Vacant hereditary posts<\/strong>, weakening leadership continuity.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Demands for reform<\/strong> from within (e.g., addressing inefficiencies).<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Administrative encroachment<\/strong>, with the state allegedly bypassing traditional authorities.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">The <strong>Nyay Manch initiative<\/strong> (2021) proposed integrating the system into modern structures but was never enacted. This <strong>institutional limbo<\/strong> has frustrated the Ho community, who view the state\u2019s silence or interference as a denial of <strong>self-governance rights<\/strong>.<\/span><\/p>\n<h3 style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\"><strong>Sociological Analysis:<\/strong><\/span><\/h3>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Weber\u2019s traditional authority<\/strong> is being undermined by the rational-legal authority of the state.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Clash of epistemologies<\/strong>: Oral, performative, relational modes of tribal justice versus abstract, codified, bureaucratic law.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">The Ho protest is a form of <strong>identity assertion<\/strong> and <strong>cultural resistance<\/strong>, reclaiming <strong>indigenous sovereignty<\/strong> in governance.<\/span><\/li>\n<\/ul>\n<h2 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"Tribal_Identity_Cultural_Ecology_and_Land\"><\/span><span style=\"font-family: georgia, palatino, serif;\"><strong> Tribal Identity, Cultural Ecology, and Land<\/strong><\/span><span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">For the Ho people, governance is not just political\u2014it is embedded in their <strong>cultural ecology<\/strong>, worldview, and relationship with land.<\/span><\/p>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: georgia, palatino, serif;\">They are among the earliest adivasi groups to adopt <strong>settled agriculture<\/strong>.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Sal forests<\/strong> are ecologically and spiritually central; the community <strong>resists teak plantations<\/strong> that threaten biodiversity and ritual spaces.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Festivals like <strong>Mage Parab<\/strong>, <strong>Sohrai<\/strong>, and <strong>Jomnama Parab<\/strong> are <strong>deeply tied to seasonal cycles<\/strong>, land, and communal life.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\"><strong>Clifford Geertz\u2019s interpretive sociology<\/strong> reminds us that systems like Manki-Munda are \u201cwebs of meaning.\u201d Administrative reforms that treat them as outdated or inefficient miss their symbolic and moral dimensions.<\/span><\/p>\n<h2 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"State-Tribe_Relations_From_Integration_to_Contestation\"><\/span><span style=\"font-family: georgia, palatino, serif;\"><strong> State-Tribe Relations:<\/strong> From<strong> Integration to Contestation<\/strong><\/span><span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">The Indian state\u2019s approach toward tribal governance has shifted from <strong>integrationist<\/strong> to <strong>developmentalist<\/strong> and now increasingly to <strong>extractive<\/strong>, especially in mineral-rich areas like Jharkhand.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\"><strong>Key Issues:<\/strong><\/span><\/p>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Mining and displacement<\/strong> often occur without adequate consultation with tribal authorities.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>PESA Act (1996)<\/strong> and <strong>Fifth Schedule<\/strong> protections are poorly implemented.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Bureaucratic institutions often override traditional ones in land acquisition, forest rights, and public service delivery.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">The <strong>Manki-Munda protest<\/strong> thus becomes a <strong>site of contestation<\/strong>\u2014between:<\/span><\/p>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Top-down development<\/strong> vs. <strong>bottom-up governance<\/strong>.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Technocratic rationality<\/strong> vs. <strong>customary legitimacy<\/strong>.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Assimilationist nationalism<\/strong> vs. <strong>pluralist democracy<\/strong>.<\/span><\/li>\n<\/ul>\n<h2 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"Resistance_Identity_Politics_and_the_Assertion_of_Adivasi_Modernity\"><\/span><span style=\"font-family: georgia, palatino, serif;\"><strong> Resistance, Identity Politics, and the Assertion of Adivasi Modernity<\/strong><\/span><span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">The Ho protest isn\u2019t anti-modern\u2014it reflects a <strong>plural modernity<\/strong>, where <strong>indigenous governance structures seek recognition, reform, and relevance<\/strong>.<\/span><\/p>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Rejection of outdated hierarchies<\/strong> within the Manki-Munda system is being debated within the tribe itself.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">There\u2019s a push for <strong>women\u2019s participation<\/strong>, better training, and hybrid models.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Many youth leaders advocate <strong>digital documentation of customary laws<\/strong>, showing that tradition and technology need not be oppositional.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">From a <strong>subaltern perspective<\/strong> (Ranajit Guha, Partha Chatterjee), these movements represent the <strong>politics of the governed<\/strong>\u2014not merely demanding inclusion, but contesting the very terms of inclusion.<\/span><\/p>\n<h2 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"Lessons_for_Sociological_Understanding_and_Policy\"><\/span><span style=\"font-family: georgia, palatino, serif;\"><strong> Lessons for Sociological Understanding and Policy<\/strong><\/span><span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter wp-image-32777 size-full\" src=\"https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection.png\" alt=\"Lessons for Sociological Understanding and Policy\" width=\"984\" height=\"511\" srcset=\"https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection.png 984w, https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-300x156.png 300w, https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-150x78.png 150w, https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-768x399.png 768w\" sizes=\"auto, (max-width: 984px) 100vw, 984px\" \/><\/p>\n<ul>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong> Customary Systems Need Empowerment, Not Erasure<\/strong><\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">Rather than bypassing or diluting them, the state should legally recognize, fund, and train customary bodies to enhance governance.<\/span><\/p>\n<ul>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong> Decentralization Must Be Respectful<\/strong><\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">State decentralization (via PRIs) should not come at the cost of <strong>de-indigenizing tribal governance<\/strong>.<\/span><\/p>\n<ul>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong> Intersectionality is Key<\/strong><\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">Policies must recognize how <strong>caste, tribe, gender, and region intersect<\/strong> to create diverse experiences within Adivasi communities.<\/span><\/p>\n<ul>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong> Cultural Rights are Political Rights<\/strong><\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">Festivals, forests, and traditional laws are not cultural footnotes; they are central to <strong>tribal citizenship<\/strong> and <strong>political agency<\/strong>.<\/span><\/p>\n<h2 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"Sociological_Thinkers_Perspectives_on_the_Manki-Munda_System_Adivasi_Resistance\"><\/span><span style=\"font-family: georgia, palatino, serif;\"><strong>Sociological Thinkers&#8217; Perspectives on the Manki-Munda System &amp; Adivasi Resistance<\/strong><\/span><span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter wp-image-32778 size-full\" src=\"https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-1-1.png\" alt=\"Sociological Thinkers' Perspectives on the Manki-Munda System &amp; Adivasi Resistance\" width=\"576\" height=\"654\" srcset=\"https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-1-1.png 576w, https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-1-1-264x300.png 264w, https:\/\/triumphias.com\/blog\/wp-content\/uploads\/2025\/09\/Lessons-for-Sociological-Understanding-and-Policy-visual-selection-1-1-132x150.png 132w\" sizes=\"auto, (max-width: 576px) 100vw, 576px\" \/><\/p>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>\u00c9mile Durkheim \u2013 Mechanical Solidarity<\/strong><\/span>\n<ul>\n<li><span style=\"font-family: georgia, palatino, serif;\">Tribal cohesion in the Ho community is based on shared customs, kinship, and collective rituals.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">The Manki-Munda system reflects traditional forms of social integration, not contractual or state-based.<\/span><\/li>\n<\/ul>\n<\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Max Weber \u2013 Types of Authority<\/strong><\/span>\n<ul>\n<li><span style=\"font-family: georgia, palatino, serif;\">The Manki-Munda system is rooted in <strong>traditional authority<\/strong>, passed down through heredity and social legitimacy.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Conflict arises as the <strong>rational-legal authority<\/strong> of the modern bureaucratic state challenges this traditional structure.<\/span><\/li>\n<\/ul>\n<\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Michel Foucault \u2013 Governmentality<\/strong><\/span>\n<ul>\n<li><span style=\"font-family: georgia, palatino, serif;\">The state&#8217;s attempts to \u201cmodernize\u201d or regulate tribal governance reflect <strong>disciplinary power<\/strong> that reshapes how communities govern themselves.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Governance becomes about control through institutions and rules, not just laws.<\/span><\/li>\n<\/ul>\n<\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Antonio Gramsci \u2013 Passive Revolution<\/strong><\/span>\n<ul>\n<li><span style=\"font-family: georgia, palatino, serif;\">The colonial codification of the Manki-Munda system (e.g. Wilkinson\u2019s Rules) is a form of <strong>co-optation<\/strong>, where dominant powers absorb indigenous structures without real transformation in power dynamics.<\/span><\/li>\n<\/ul>\n<\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Sally Falk Moore \u2013 Semi-Autonomous Social Fields<\/strong><\/span>\n<ul>\n<li><span style=\"font-family: georgia, palatino, serif;\">The Manki-Munda system exists as a <strong>semi-autonomous legal and social space<\/strong>, interacting with but not fully absorbed by state law.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">Current tensions show this autonomy is under strain from state and legal intrusion.<\/span><\/li>\n<\/ul>\n<\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\"><strong>Subaltern Studies (Ranajit Guha, Partha Chatterjee)<\/strong><\/span>\n<ul>\n<li><span style=\"font-family: georgia, palatino, serif;\">The protest is not simply about resistance, but about <strong>asserting indigenous political modernity<\/strong>.<\/span><\/li>\n<li><span style=\"font-family: georgia, palatino, serif;\">It challenges the state\u2019s monopoly over legitimacy, demanding recognition of <strong>alternative governance models<\/strong> rooted in tribal culture.<\/span><\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<h2 style=\"text-align: center;\"><span class=\"ez-toc-section\" id=\"Conclusion_Reimagining_the_Indian_State_through_the_Lens_of_Tribal_Autonomy\"><\/span><span style=\"font-family: georgia, palatino, serif;\"><strong>Conclusion: Reimagining the Indian State through the Lens of Tribal Autonomy<\/strong><\/span><span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p style=\"text-align: justify;\"><span style=\"font-family: georgia, palatino, serif;\">The Manki-Munda protests are not just about a tribal institution\u2014they are about <strong>what kind of democracy India aspires to be<\/strong>. A democracy that includes only codified, state-centric systems cannot accommodate the plural realities of its people.<\/span><\/p>\n<p><span style=\"font-family: georgia, palatino, serif;\">Adivasi systems like that of the Ho are not relics\u2014they are <strong>living institutions<\/strong>, adaptable and evolving. Recognizing their value offers not just justice to India\u2019s tribal citizens but also enriches the <strong>moral and institutional repertoire<\/strong> of Indian democracy.<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p><span style=\"font-family: georgia, palatino, serif;\"><strong><span class=\"amp-wp-303d451\" data-amp-original-style=\"font-family: 'times new roman', times, serif;\">To Read more topics<\/span><span class=\"amp-wp-303d451\" data-amp-original-style=\"font-family: 'times new roman', times, serif;\">,\u00a0<\/span><\/strong><span class=\"amp-wp-303d451\" data-amp-original-style=\"font-family: 'times new roman', times, serif;\"><strong>visit:<\/strong>\u00a0<a href=\"https:\/\/triumphias.com\/blog\/?amp=1\">www.triumphias.com\/blogs<\/a><\/span><\/span><\/p>\n<h2><span class=\"ez-toc-section\" id=\"Read_more_Blogs\"><\/span><span style=\"font-family: georgia, palatino, serif;\"><span id=\"Read_more_Blogs\" class=\"ez-toc-section\"><\/span><span id=\"Read_more_Blogs\" 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visibility: hidden;\" title=\"&#8220;Reimagining Equality: The Sociology of Reservation beyond the 50% Cap&#8221; &#8212; TriumphIAS\" src=\"https:\/\/triumphias.com\/blog\/the-sociology-of-reservation-beyond-the-50-cap\/embed\/#?secret=NxQkcMVwZ3#?secret=TdGsWTNmle\" data-secret=\"TdGsWTNmle\" width=\"600\" height=\"338\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Between Custom and Codification: The Politics of Tribal Governance (Relevant for Sociology Paper 2: Tribal communities in India) Introduction: Custom<\/p>\n","protected":false},"author":1,"featured_media":32781,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_exactmetrics_skip_tracking":false,"_exactmetrics_sitenote_active":false,"_exactmetrics_sitenote_note":"","_exactmetrics_sitenote_category":0,"footnotes":""},"categories":[116],"tags":[13921,13916,12561,13918,13919,13920,13915,13917],"class_list":["post-32776","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sociology-optional-paper-ii","tag-codification-of-tribal-laws","tag-custom-and-codification","tag-indigenous-rights-india","tag-politics-of-tribal-governance","tag-traditional-vs-modern-governance","tag-tribal-autonomy","tag-tribal-governance-india","tag-tribal-self-rule"],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/triumphias.com\/blog\/wp-json\/wp\/v2\/posts\/32776","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/triumphias.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/triumphias.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/triumphias.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/triumphias.com\/blog\/wp-json\/wp\/v2\/comments?post=32776"}],"version-history":[{"count":2,"href":"https:\/\/triumphias.com\/blog\/wp-json\/wp\/v2\/posts\/32776\/revisions"}],"predecessor-version":[{"id":32784,"href":"https:\/\/triumphias.com\/blog\/wp-json\/wp\/v2\/posts\/32776\/revisions\/32784"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/triumphias.com\/blog\/wp-json\/wp\/v2\/media\/32781"}],"wp:attachment":[{"href":"https:\/\/triumphias.com\/blog\/wp-json\/wp\/v2\/media?parent=32776"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/triumphias.com\/blog\/wp-json\/wp\/v2\/categories?post=32776"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/triumphias.com\/blog\/wp-json\/wp\/v2\/tags?post=32776"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}