Nalini Bera’s novel ‘Shabar Charit’: History of a Crime – prone Nation, narrative of peril/ নলিনী বেরা’র ‘শবর চরিত’ উপন্যাস : এক ‘অপরাধ প্রবণ জাতির’ ইতিহাস, এক বিপন্নতার আখ্যান

Abstract

Shabar caste is a primitive race of India. The Shabar caste is mentioned in Aitareya Brahmana. In addition, this 'Shabar Charit' novel is written about those who are mentioned as 'Asur' in RigVeda, 'Mlechcha' in Amarkosha,'Kshatriya' in Matsya Purana and Bayu Purana. In the author's words, this novel is based on 'Churnayaman Asti - Kankaler Rekha'. Shastrakara Manu called them the second type of Shudra produced in Shudrayoni. A nation outside caste. Those who live mainly in the main trees, mountains or sub-forests. Socially, this Shabar caste is mainly considered as 'crime prone caste'. Theft is their main livelihood. They know that wherever in the world, whatever is stolen, the police will appear in Lodha neighborhood to catch the thief. When the police arrived in Lodha neighborhood, these Lodha Shabars hid themselves in the forest, in the mother's womb. For the Lodha Shabars, the forest is like mother nature. Everything in the forest is their inheritance. The right over the forest is their birth - this is their opinion and belief. They know that the forest will save them if they save them, if they kill them, they will kill them. Therefore, they pick up the fruits of Tapoban forest, animals, vegetables, etc., at the instigation of local moneylenders, they steal the valuable trees and plants of the forest for a small amount of money. The lifestyle of the Shabar class was very much in the lap of forest nature. But these primitive people of India lost all their rights after a period of time. Their eviction begins as per the Forest Conservation and Forest Control Act. A license or permit is required to collect food in the forest.  If they can't show it, they will be tortured by forest guards, if not, they will be sent to the headquarters under the accusation of theft. Along with men, women are also oppressed. Having lost their ancient rights, they were uprooted from the habitat and faced an unknown danger. A girl from this Lodha Shabar society is enlightened by the light of education and wants to reform the society of Lodhas, wants to move the Lodha society from darkness to the path of light. But how much effort is possible for a marginal class girl alone? There is an ancient history, an unknown sense of life hidden in the customs, ritual reforms, and culture of this primitive people. The sense of life, history, culture of this Shabar nation, how the people living in the lap of forest nature in this era of globalization have become disenfranchised and endangered have been discussed in the current discussion paper.