The game of numbers was never at its vulgar ebb as it is today. It is clear now, more than ever before that electoral politics is nothing more than valueless and oppurtunistic arithmetic. Politics has become a game sans value and it bleeds my heart to see the blatant rape of democracy by people who seem to have no notions of ideology.

i appeal to all of you, the citizens of Jharkhand, young and old, hindus and musims, tribals and non-tribals to understand that we are at a point in time where history will not forgive us for our apathy. It is our duty to savour our heritage and unlock the potential.

I feel deep sense of failure to see the massive unrest and threat to our social fabric, the lawlessness, the disenchantment has made me a cynic. I have decide to challenge the status-quo for i know that those who cant help themselves even god doesnt care.

Its time for a revolution, its time to rise above petty politics, its time to rise above personal imperfections, its time to rise above all the differences and evolve.

Through this blog i intend to create a psychic, a jharkhandi psychic that cares, that is proud, that has a vision and that will soon take this state by storm and change everything. I need your help to create awareness for together we can change this state for better. We as the people of Jharkhand are competent to shape our destiny, its time for us to take matters into our own hands and work for a better government, a better future, a developed Jharkhand.

Please go through this blog and lets create a fora where we can evolve new ideas and a sense of pride for this state, where positive ideas breed and become a hotbed for a revolution that gives a Jharkhand that is the pride of India. I have started this with the sole intention of revitalizing the common man with the vigour to claim his Jharkhand back from these scrupulous politicians.

you can scroll down to the following topics

1. So rich yet so poor
2. History
3. Languages, literature and culture
4. Resources
5.Tribalization of Jharkhand and its affect on the tribal mindset.
6. Domicile issue: the real truth.
7. Oppurtunities.
8. Need of the hour

1. So rich yet so poor

Jharkhand has a concentration of some of the country’s highly industrialized cities such as Jamshedpur, Ranchi, Bokaro and Dhanbad. It also has several firsts in India, including:

• Largest fertilizer factory of its time in India (since shut down) at Sindri
• First Iron & steel factory at Jamshedpur
• Largest Steel plant in Asia, Bokaro steel plant.
• Biggest explosives factory at Gomia
• First methane gas well
  ,It has several towns and innumerable villages with civic amenities. Urbanization ratio is 42.25% and the per capita annual income is US$ 1,490.

Jharkhand also has immense mineral resources: minerals ranging from (ranking in the country within bracket) from iron ore (1st), coal (3rd), copper ore (1st), mica (1st), bauxite (3rd), Manganese, limestone, china clay, fire clay, graphite (8th), kainite (1st), chromite (2nd), asbestos (1st), thorium (3rd), sillimanite, uranium (Jaduguda mines, Narwa Pahar) (1st) and even gold (Rakha mines) (6th) and silver and several other minerals. Large deposits of coal and iron ore support concentration of industry, in centers like Jamshedpur, Bokaro and Ranchi. Tata Steel, a S&P CNX 500 conglomerate has its corporate office in Jharkhand. It reported a gross income of Rs.204,910 million for 2005.



The 28th state of the Indian Union was brought into existence by the Bihar reorganization Act on November 15, 2000 - the birth anniversary of the legendary Bhagwan Birsa Munda. Jharkhand is famous for its rich mineral resources like Uranium, Mica, Bauxite, Granite, Gold, Silver, Graphite, Magnetite, Dolomite, Fireclay, Quartz, Fieldspar, Coal (32% of India), Iron, Copper (25%of India) etc. Forests and woodlands occupy more than 29% of the state which is amongst the highest in India.

2.History

1765 - Successful military mobilization to bring Santhal Pargana under British rule
1772-80 - Paharia revolt
1780-85 - Tilka Manjhi led the tribal revolt and managed to injure British army chief
1785 - Tilka Manjhi hanged to death in Bhagalpur
1795 - 1800 - Tamar revolt
1797 - Munda revolt under the leadership of Vishnu manaki
1798 - Chaur revolt in Birbhum Bankura
1798-99 - Bhoomij revolt of Manbhoom
1800-02 - Munda revolt under the stewardship of Dukhan Manaki of Tamar
1819-20 - Munda revolt in Palamu under the leadeship of Bhukan Singh
1832-33 - Khewar revolt under the leadership of Bhagirath, Dubai Gosai and Patel Singh
1833-34 - Bhumij revolt under the leadership of Ganga narain of Birbum
1855 - Santhals waged war against the permanent settlement of Lord Cornwallis
1855-60 - During late 1850’s Sidhu had accumulated about Ten Thousands Santhals to run parallel govt. against British rule. The basic purpose was to collect taxes by making his own laws. British govt. had announced an award of Rs. Ten Thousand to arrest Sidhu and his brother Kanhu. This movement remained very active in Kahalgaon and Raniganj.
1856 - Police brigade was constituted
1856-57 - Martyr Sahid Lal, Vishwanath Shahdeo, Sheikh Bhikhari, Ganptrai and Budhu Veer led a movement against the British gov. in the sepoy mutiny
1874-99 - This period is famous for Birsa movement
1874 - Kherwar movement shot into fame under the leadership of Bhagirathi manjhi
1881 - Kherwar movement started
1895-1900 - Launching of ULGLAN under the leadership of Birsa
1912 - Bihar bifurcated from Bengal and some parts of Chotanagpur merged into Bengal
1913 - Constitution of Chotnagpur unati samaj
1914 - Tana Bhajgat movement started which had the participation of more than 26000 tribals
1915 - Publication of Adivasi titled magazine started
1929 - Simon commission presented with a memorandum which demanded the information of Jharkhand state
1936 - Orissa was created as a separate state
1947 - On Dec. 28 All India Jharkhand Party came into inception
1951 - Jharkhand party was elected to Vidhan Sabha as a main opposition party
1969 - Shibu Soren founded the Sonat Santahl Samaj
1971 - A.K.Roy founded the Marxist M.C.C to demand the separate Jharkhand state
1973 - N.E.Horo named his party as Jharkhand Party and on March 12th he presented the then Prime Minister a memorandum for separate Jharkhand state
1977 - Jharkhand party proposed for separate Jharkhand state which included not only Chotanagpur and Santhal Pargana of Bihar but adjoining area of Bengal
1978 - The convention of All India Jharkhand Party was held on May 21
1978 - June 9 came to co-memorated as Birsa day
1980 - Establishment of Jharkhand Kranti Dal
1986 -September 25, All Jharkhand Students Union gave its first call for Jharkhand bandh , it was a huge success
1987 - Call for boycott of Independence day . The home minister of India directed the bihar government to prepare a report on detailed profile of all districts of Chotnagpur and Santhal Pargana
1989 - 72 hours of economic blockade by AJSU was total success
1989 - 6 days of economic blockade by Jharkhand Mukti Morcha was success
1994 - On Jan 6 Laloo Prasad Yadav declared in Ranchi that Jharkhand devlopment autnomous council bill will be passed in budget session
1995 - Jharkhand area autonomous council was formed which comprised of 18 districts of Santhal Pargana and Chotnagpur and Shibu Soren was nominated as the Chairman
1997 - June , Bihar government sanctioned 24 Crores for conducting the elections of Jharkhand Autonomous Council
1997 - July , Shibu Soren offered support to minority government of Laloo Prasad Yadav with a condition of a separate Jharkhand bill in the assembly

The Year 2000 August 2 - The bill to create a separate state of Jharkhand to be carved out of Bihar was passed in Lok Sabha by voice with two key allies of ruling NDA strongly opposing the measure and the opposition Rashtriya Janta Dal and the CPI - M demanding it to be referred to a parliamentary committee. The long cherished demand of people of the region was fulfilled, the celebration is on through out the Jharkhand region.

August 11 - Parliament today approved the formation of Jharkhand when the Rajya Sabha passed by voice - vote the Bihar reorganisation bill 2000 to carve out the new state out of Bihar's northern region.

August - 25 - President Mr. K.R. Narayanan approved the Bihar reorganisation bill 2000.
October - 12 - The center has issued the gazette notification starting November 15 to be the appointed date for the formation of new Jharkhand Government.

3. Language, literature and culture

Langauages	Santhali , Mundari , Kurukh, Khortha, Nagpuria, Sadri, Khariya, Panchparagnia, Ho, Malto, Karmali, Hindi, Urdu, Bangla etc
Festivals	Sarhul, Karma, Sohrai, Badna, Tusu, Id, X-mas, Holi, Dushahra etc
Folk Music	Akhariya Domkach, Dohari Domkach, Janani Jhumar, Mardana Jhumar, Faguwa, Udasi, Pawas, Daidhara, Pahilsanjha, Adhratiya, Vinsariya, Pratkali, Jhumta etc
Folk dance	Paika, Chaw, Jadur, Karma, Nachni, Natua, Agni, Choukara, Santhal, Jamda, Ghatwari, Matha, Sohrai, Lurisayro etc
Folk Singer	Ghasi Ram, Ghasi Mahant, Rungtu, Ledaram, Vasudeo, Shekh Ali aan, Kanchan, Kripal Ram Deogharia, Pandey Durga Nath Rai, Pandey Virendra Nath rai, Prafulla Kumar Rai, Chamu Kamar, Bhawapritanand
Musical	Kadri, Gupijantra, Sarangi, Tuila, Vyang, Anandlahri
Instruments	Bansuri, Arbansi, Sahnai, Madanvari, Singa, Sankh Mandar, Dhol, Dhak, Dhamsa, Nagara, Damama, Karha, Tasa, Jurinagra, Visamdhanki, Thapchanchu, Kartal, Jhanjh, Thala, Manjhira, Ghanta
Paintings	Santhali Bhittichitra, Oraon Bhittichitra, Jado Patiya
Rivers	Damodar, Mayurakshi, barakar, Koyal, sankh, Son, Auranga, More, Karo, Bansloi, South Koel, Kharkai, Swarna Rekha, Ganga, Gumani, Batane

4. Resources

S.N	Forest Division	District	Reserved	Protected	Unclassified	Total
1.	Deoghar	Deoghar		23546		31400
		Santhal Paragna		7854
2.	Dumka		12853	148136		150989
	Hazaribagh West	Hazaribagh	672	176524	340	177536
3.	Hazaribagh East	Hazaribagh	1743	63625		125699
		Giridih		60331
4.	Chatra South	Hazaribagh	752	101828		102580
5.	Chatra North	Hazaribagh		93372		93372
6.	Kodarma	Hazaribagh	15630	73408		89038
7.	Giridih	Giridih	8776	143020		151796
8..	Dhanbad	Dhanbad	10825	15555		26380
9.	Saranda	Singhbhum	81808	3988	86	85882
10.	Kolhan	Singhbhum	58716	11258	68	70042
11.	Porahat	Singhbhum	50628	15816	98	66542
12.	South Chaibasa	Singhbhum	31	50875		50906
13.	North Chaibasa	Singhbhum	6486	61540		68026
14.	Ranchi East	Ranchi	11742	80182		91924
15.	Dhalbhum	Singhbhum	53050	51863		104913
16.	Ranchi West	Ranchi	15677	57784		100034
17.	Lohardagga	Lohardagga	10613	15960
18.	Latehar	Ranchi	3417	10652		132384
	Latehar	Palamu	17231	101084
19.	Gumla	Gumla	12102	118717	16	130835
20.	Daltonganj North	Palamu	3987	126661		130648
21.	Garhwa South	Palamu	549	123586		124135
22.	Garhwa North	Palamu		78705		78705
23.	Daltonganj South	Palamu	58081	46044	45	104170
24.	Giridih Afforestation	Giridih	485	16318		16803

5.Tribalization of Jharkhand and its effect on the tribal mindset:

The present state of Jharkhand, which was carved out of Bihar in November 2000, is a part of Chotanagpur plateau of Indian peninsula. Its complex social condition provided unique opportunity to the various socio-religious and anthropological groups for carrying out their intellectual pursuit in this most diverse cultural and linguistic area of central India. But in the process of their academic romanticism the homogenous character of the tribal society got disturbed. The social scientists, who believe in the history based on Christian tradition, projected the tribes inhabited in this region as indigenous people. In fact the tribes of separate ethnic races settled here in course of their migration from different geographical regions of the subcontinent and as such the theory of their indigenous character became a debatable issue.

The respective dominant groups almost everywhere in the world have significantly used religion as tools to strengthen the mechanism for maintaining their hegemony in the society. Accordingly, colonial and imperialist forces of western world also used Christianity for furthering their colonial and cultural interest among the hapless multi-ethnic tribes settled in this region for centuries.

Advent of Christianity in Jharkhand dates back to 1845, when the first four Christian Missionaries from Germany established the Gossner Evangelical Lutheran Church in Ranchi, the present capital of Jharkhand State. Gradually, the Churches of other denominations like Anglicans and Roman Catholic established their foothold in this region (Hundred years of Christianity in Chhotanagpur by Saraju Mahto ). These missionaries under the patronage of British colonial power gradually and steadily launched a cultural invasion on racially different tribes through proselytisation. They successfully used religion as a mechanism to expand the hegemony of church among the 'indigenous' people of the area. Their zealous attempt to denunciate the socio-religious faith of the tribal people had the sole purpose to manipulate for the imposition of the Christian tradition of west in central India. In due course of time they succeeded to a considerable extent in imposing their moods, concepts and images on these 'indigenous tribes', though, it created a quagmire in the homogenous tribal society. Thus, contrary to the myth that the missionaries came to the area with caring and sharing philosophy - they were caring only for those who changed their socio-religious loyalty from SARANA (Sacred groves as place of worship by the local tribes) to GIRJA (Church).

Initially, the 'Bible came in conflict with sword'. At the initial stage even revolt by Birsa Munda (1890-1895) popularly known as Birsa Bhagwan among the tribal people of Jharkhand was an anti-Christian missionary movement, which was later projected as part of National Freedom Movement. Birsa even took exception to Christian Sunday as day for rest and prayer and substituted it with Thursday for the socio-religious congregation of his followers. (Dust Storm and Hanging Mist by Kumar Suresh Singh, IAS)

Though, in comparison to Hinduism, Christianity was a recent phenomenon in this region, the latter left a deep rooted and long-term impact on tribal mind and life. In fact the work of Christian missionaries not only covered the religious domain but it also influenced the socio-political life of the tribes settled here. The land and forest, which belonged to the community, were the only source of their livelihood. But with commercialisation of these sources of their survival through introduction of Permanent Settlement Act by the then British Government, people lost their sources of livelihood. Taking advantage of their plight, the Christian missionaries intervened in the issue and helped the affected people to some extent by taking the British power into confidence. In the bargain they succeeded in converting a sizeable section of local inhabitants.

After establishing their foothold in the region Christian missionaries gradually monopolised the education as Church subject. With the patronage of British imperial power they succeeded in creating a dominant group within the tribal community through allurement and some philanthropic and social activities. Gradually they alienated the converts from the rest of their community members and forced them to accept the cultural tradition of the west at the cost of forgetting their respective socio-cultural tradition. In the process of such social transformation however, Christianity left a deep rooted negative impact on the life and mind of the tribal people, which may be described as under:-

* Contrary to the collective outlook of tribal society, individual approach to life became prominent particularly among the converts, who represented the tribal elite.

* Community ownership of land and forest, which was the traditional means for subsistence was lost due to their commercialisation and barter economy was replaced by the market economy of the west.

* Practice of making social decision on the basis of consensus, which was a form of tribal democracy, was replaced by the concept of democracy with Christian tradition.

* Puritanism and conservatism of Christianity replaced animism, which was an underdeveloped form of liberal Hinduism.

By the time India attained Independence, the Christian missionaries successfully expanded their base among the different tribes of Chotanagpur and also created church leaders from within the respective community. Switching over from socio-religious to politico religious mode for expanding their hegemony over the tribal people, Christian missionaries utilised the services of the converts to keep their community members away from their emotional integration with rest of the population of the country. These leaders, who became the privileged group due to their education in western pattern subsequently, emerged as a viable force to guide the political movement of tribal people for a separate tribal land of Jharkhand. It may be worthwhile to mention that almost all the leaders of Jharkhand party, which emerged as a political outfit of the tribals in 1949, were Christians.

Unfortunately, the political dispensation of the country in post-colonial India never tried to understand the socio-cultural condition of the different ethnic groups particularly the tribals and allowed them to play in the hands of the alien forces responsible for the protracted unrest in the region. Taking advantage of the situation, Christian missionaries made concerted efforts to keep the tribals alienated from the mainstream polity of the country. However, heavy influx of non-tribal population from the plains of Bihar following industrialisation and consequential urbanisation of the area and successful operation of the then Congress Government to win over the leaders of the movement thwarted such attempt of the missionaries at least temporarily.

By mid sixties Hindu revivalists also took an initiative to establish their foothold in the region. They also opened schools and other socio-religious centres parallel to Christian institutions. Banking upon Sanskritisation model of anthropology, which was even supported by some foreign anthropologists that the tribes of the region have been the followers of Hinduism, the forces of Hindutva launched an aggressive campaign against the Christian missionaries. Foreign writers like Ghurey (1943) and others on the basis of data collected by Dalton (1872) and Risley (1891) built up a theory of tribal society and culture as merely an underdeveloped form of Hindu society and culture.

By mid eighties Jharkhand movement reached a low ebb and proselytisation programme of the Christian missionaries was substantially contained due to planned opposition of Hindu revivalists. Besides, the Hindu revivalists succeeded in re-conversion of sizeable number of tribals and as a result the Christian missionaries suffered from a sort of frustration and demoralisation. In 1986, however the visit of Pope to Ranchi and other parts of India was a moral booster for the Church functionaries.

Taking up the challenge of the forces of Hindutva as an alarm signal, the Christian missionaries made some tactical changes to counter their adversaries. They switched over from socio-religious activities to politico-religious mode and even joined hands with the forces of Left extremists. Christian missionaries always treated the Communists as untouchables. However, when western lobby pampered the Left extremists for their anti Russian stand, Christian institutions also gave them shelter in Church sponsored voluntary organisations. The move was to fight against the growing influence of the Hindu revivalists among the tribals.

Another tactical move of Christian Missions was tribalisation of Christianity in one hand and Sanskritisation of the names of their institutions on the other. Giving Hindu names to the converts during Baptisation, allowing the women folk to imitate their Hindu counterparts in dress/ gestures, Sanskrit names to various Christian institutions like Nirmala College, Satya Bharati, Nirmal Hriday, Jan Vikas Mandal and Vikas Maitree and allowing the converts for participation in animistic celebration of non-Christian tribals were part of such tactical move of the missionaries.

Missionaries with the support of the Leftist forces, who subscribe to the modernisation theory of anthropology that the tribes of the region were indigenous settlers, created a situation, which led to confrontations between the tribal Christians and the Hindu-non-tribals. Such Christian-Hindu encounter accelerated the process for turning incendiary, which gradually widened the ethnic divide in the region. Taking advantage of the situation, foreign funded organisations like Indian Social Institute, an outfit of Roman Catholic Mission, William Carries and others with lot of financial resources in their possession accelerated the process of tribalisation of Jharkhand politics. They organised seminars and workshops for propagating the alleged plight of the tribals and training camps for the target group of tribal youths for their infiltration in various Social Actions and Christian Actions Groups.

With a view to mobilise the tribal people against various development projects launched by the Government in the region, Christian missionaries highlighted the danger of further influx of non-tribal population with such projects. They created apprehension of displacement in tribal mind and abandonment of their 'Sarana and Sasan' (the places of worship). Tribal political leaders on the other hand were convinced that influx of non-tribal population would adversely affect the demography of the region, which consequently would affect the hegemony of tribal voters in the constituency. They accordingly organised seminars, symposia and workshops to oppose the various developmental projects like Koel Karo Hydel project, Kutku Dam project and Paras Dam project initiated in the region by the government. The move was to counter the attempt of the contemporary governments of post-colonial India to integrate the tribes in the mainstream developmental process of the country.

Competitive experiments of Westernisation and Indianisation of the tribals by the respective forces created confusion in tribal society and thereby prompted a new generation of tribal youths to adopt the path of extreme tribalism. They wanted tribal veto in each and every process of development in the region. Meanwhile a new concept of applied anthropology with a theory that tribals were indigenous people of the land with separate nationality gave a new issue of tribal nationalism to tribal youths. Any attempt on the part of the Government for scientific transformation of tribal society was viewed by the new generation as its ethnocentric bias against the growing urge of tribal nationalism. This new concept being closer to modernisation model of anthropology and an ingredient of westernisation also supported the theory of the Leftists that India was not one nation but a combination of several separate nationalities. It therefore, suited the politico-religious design of the Christian missionaries in containing the process of re-conversion by the Hindu revivalists.

Tribals of Jharkhand are now passing through a serious transition both socially and politically. They are not found content even with creation of new state of Jharkhand. On one hand the advent of Christianity disintegrated their life style and on the other the concerted effort of Christian missionaries to maintain their cultural hegemony over them gradually changed their outlook. The Christian converts within the community interpreted their indigenous life style befitting to Christian tradition without taking into account the negative impact of proselytisation, westernisation and de-tribalisation of the community.

Christian-tribal leaders, who on account of their education were more vocal than others, dominated Jharkhand politics for a long time. However, in due course of time, when non-Christian leadership started showing results, it turned into political as well as civilisational conflict. Accepting the Christian tradition, the community-centric tribal society became individual centric, which led to ethnic conflicts. Instead of strengthening the country with the concept of Indian nationalism, concept of tribal nationalism became the socio-political ideology of the people. Dr.Nirmal Minz, a noted tribal church leader in his write-up - "Passing Scene of Chotanagpur" consciously avoided these negative impacts of Christianity on the homogenous life style of tribal society.

The politico-religious march of the Christian missionaries and their encounter with Hindu-revivalists pushed the people of Jharkhand to a position, which has enormous potentiality to widen the ethnic divide in the region. Political parties with their eyes on votes are no more interested in social integration of tribals with non- tribals. Urge for tribalisation of Jharkhand, which is a reflection of accumulated hatred against non-tribals has deeply penetrated the tribal mind. This can be judged from a tribal saying quoted by Dr. Ram Dayal Munda, former Vice-Chancellor of Ranchi University and a widely travelled tribal intellectual in his article "Tribal Change and Development' that " He (non-tribal) enters like a needle and gets out like ploughshare". The new breed of tribal intellectuals, with the support of Christian outfits attends various seminars and workshops organised by international forums and put forward their views against the alleged ethnocentric policy of the Government.

Instead of making a concerted effort to develop an institutional mechanism to thwart the attempt of divisive forces in the region, the political leadership in the state is helping them due to their vote bank politics, which is apparently a danger signal for peace and harmony in the state. This is the reality of the ongoing problem in Jharkhand State and the Centre needs to pay more attention to the current conflict.

6. domicile issue

The domicile issue has suddenly captured the centre-stage of Jharkhand politics. The trouble started when the Jharkhand Government issued a notice that applications for recruitment to fill some vacant posts in Jharkhand Police Force must include a “domicile certificate”. This was the first occasion when people started to realise the implications of the domicile policy that was adopted by the Marandi Government almost a year back. The reaction that was generated against this from the people of non-Jharkhand background was spontaneous. At the same time, the reactionary, divisive forces as well as the vested interest groups, lost no time to instigate it further and to blow it up. So, within a short period mobilisations and counter-mobilisations on the basis of pro- and anti-domicile stand surfaced. These developed from a mere controversy to social tensions, and then to social clashes and conflicts — in this way the domicile question was responsible for deterioration of the situation during the four “Jharkhand bandhs” and “counter bandhs” organized over the period between 18 to 26 July 2002. The epicentres of the turmoil were Dhanbad, Ranchi and Tatanagar where instances of physical clashes, armed demonstrations, police firing, curfew and deployment of huge contingents of police and paramilitary forces became a routine affair. As far as the pattern of mobilisation is concerned, it was seen that powerful Jharkhandi actions came up specifically in those areas where anti-domicile movements had at first been organised. Some people say that the militant mood in which thousands of tribal and non-tribal people of Jharkhand origin came up on the streets was simply unparalleled even in the days of fighting for a Jharkhand state!

The most sensitive part of the ongoing controversy was taking “1932” as the cut-off year for determining the “domicile” status on the basis of land documents. The real irony, however, lies in the fact that there was no reference to the year “1932” in the official document of the Marandi Government concerning the domicile policy. The official document categorically states that the domicile status would be determined on the basis of land documents as per the last land survey conducted. It has also been mentioned there that for Class-III and Class-IV jobs in the State Government, “domicile certificate” would be made compulsory. The fact is, however, that there is no uniformity in Jharkhand on the question of land survey; one can even find districts where no survey was undertaken after the Crystal Survey of 1896. Incidentally, it is only in the old Ranchi district that the last survey was conducted in 1932, and this has been generalised and propagated by the vested-interest groups as the cut-off year for the whole state!

Under a recent order of the Chandigarh High Court, a state government has no authority whatsoever to lay down a domicile policy, which is under the jurisdiction of the Central government. So the whole issue seems irrelevant and illegal in the first place.



7.Oppurtunities

Jharkhand is a newly formed state that was carved out of the state of Bihar. It came into being in November 2000. Since then, it is making rapid strides in terms of economic progress. In 2004, Jharkhand's GDP was estimated at $14billion. The population of Jharkhand is about 26.90 million and the sex ratio is 941 females to 1000 males. The tribal population accounts for about 28 percent of the state. 40 percent of the country's mineral reserves are from Jharkhand. It is the only Indian state to produce uranium, cooking coal and pyrite, and the state heads the production of coal, copper, kyanite and mica in India.

The chief mineral resources of the state include iron ore, coal, mica, limestone, manganese, mica, copper ore among others. They form the pivot of the business and economy of Jharkhand.

As Jharkhand is a mineral-rich state, it is teeming with industries which range from coal mines to the most important private-sector owned steel plant in the country. Besides the Tata Steel plant, Jharkhand also has the largest steel plant in Asia, known as the Bokaro Steel Plant.


Mineral-based manufacturing industry is the mainstay of Jharkhand's economy. Besides that, agriculture also plays an important role in the business and economy of Jharkhand. In fact, despite being mineral-rich, 80 percent of Jharkhand's population resides in villages and they depend primarily on agriculture and other associated activities for their livelihood. The principal foodgrains of Jharkhand are wheat, paddy, maize and pulses.

Varied agricultural economy also supports a host of agro-based industries in the state that includes food processing. Just within a period of three years, the state has graduated from a vegetable procuring state to a 100,000 tonnes vegetable surplus state. The soil as well as the climatic conditions of the state is favourable for the growth of mushroom, tea, ornamental plants and spices.

Favourable agro-climatic conditions also facilitate the year-round production of various types of off-season vegetables and fruits, which also reflects favorably on the agriculture of Jharkhand.

Besides industries, Jharkhand is also rich in forests, woodlands, energy reserves and fertile land. This makes Jharkhand a potentially independent state. However, though being a potentially rich state, it is facing some teething problems towards its development, which largely pertains to infrastructural lacunae. The state government of Jharkhand is endeavouring to launch ambitious programmes to increase agricultural production, through rainwater harvesting, supply of agricultural implements and better quality of seeds.

Access of some of the basic facilities such as potable water, road, steady power supply and educational facilities to the multitude of the state's population, are proving to be daunting challenges. The state has a number of prosperous industrial cities like Dhanbad, Jamsedhpur, Bokaro, etc. but the large parts of rural Jharkhand are still reeling under poverty. However, there are many opportunities in the state in the field of geological exploration, power generation, as well as in mining of silver, gold, other base metals and many of the precious stones, which need to be properly harnessed to make the business and economy of Jharkhand a prosperous one.

8. Need of the hour

History will not forgive us if we do not reclaim Jharkhand. Lets start a revolution hereon, lets make Jharkhand everything it can be, Lets save Jharkhand.

Please post your valuable suggestions and become a member of the community Save Jharkhand to save Jharkhand. All your positive ideas are welcome so that we can make this a reality and do something about it.

Ankit kabra

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