Demographics
The population of the Andaman Islands has increased rapidly, from roughly 2000 in 1901 to 157,821 in 1981, 241,453 in 1991, and 314,239 in 2001. These increases are mostly attributable to migration from the Indian mainland. It is estimated that less than ten percent of the population of the Andaman Islands is indigenous Andamanese.
The Andamanese
A century ago, the indigenous Andamanese lived mostly by hunting, gathering, fishing, and some agriculture, which are still the primary way of life of the Jarawa, Önge, and Sentinelese peoples of the southern part of the archipelago. The indigenous Andamanese are slightly built, dark-skinned, with tightly-curled hair, and physically resemble the Semang of the Malay Peninsula and the Aeta of the Philippines. The Andamanese, Semang, and Aeta are probably descendants of a people who were more widespread in Southeast Asia before they were displaced or assimilated by the ancestors of today's Austronesian-speakers.
Their antiquity is attested by the remains found in their kitchen-middens. These are of great age, and rise sometimes to a height exceeding 5 metres. The fossil shells, pottery and primitive stone implements, found alike at the base and at the surface of these middens, show that the habits of the islanders have varied little since the remote past, and lead to the belief that the Andamans were settled by their present inhabitants some time during the Pleistocene period, and certainly no later than the Neolithic age. The Andamans may have been linked to Myanmar by a land bridge during the ice ages, and it is possible that the ancestors of the Andamanese reached the islands without crossing the sea.
The indigenous Andamanese spoke several related languages, the Andamanese languages, a distinct language family unrelated to languages found outside the islands. Of the 13 languages spoken at the beginning of the century, nine are now extinct. The extinct languages were spoken on Great Andaman, and the Great Andamanese now mostly speak Hindi. The Jarawa, Önge, and Sentinelese mostly speak their own languages, and limit their contact with outsiders.
The earliest European notice of the Andaman Islanders is in a remarkable collection of early Arab notes on India and China from the year 851 which influenced the view of this people until modern times. The traditional charge of cannibalism has been very persistent; but it is entirely denied by the islanders themselves, and is now and probably always has been untrue. Of their massacres of shipwrecked crews, there is no doubt, but that the policy of conciliation has secured a friendly reception for shipwrecked crews at any port of the islands.
The historic population of the islands is difficult to estimate, but it has probably always been small. The estimated total at a census taken in 1901 was only 2,000. Though all descended from one stock, there are twelve distinct tribes of the Andamanese, each with its own clearly-defined locality, its own distinct variety of the one fundamental language and to a certain extent its own separate habits. Every tribe is divided into fairly well defined septs. The tribal feeling may be expressed as friendly within the tribe, courteous to other Andamanese if known, hostile to every stranger, Andamanese or other.
The Andaman languages are extremely interesting from the philological standpoint. They are agglutinative in nature, show hardly any signs of syntactical growth though every indication of long etymological growth, give expression to only the most direct and the simplest thought, and are purely colloquial and wanting in the modifications always necessary for communication by writing. The sense is largely eked out by manner and action. Mincopie is the first word in Colebrooke's vocabulary for "Andaman Island, or native country," and the term - though probably a mishearing on Colebrooke's part for Mongebe ("I am an Onge," i.e. a member of the Onge tribe) - has thus become a persistent book-name for the people.
Another division of the natives is into Aryauto or long-shore-men, and the Eremtaga or jungle-dwellers. The habits and capacities of these two differ, owing to surroundings, irrespectively of tribe. Yet again the Andamanese can be grouped according to certain salient characteristics: the forms of the bows and arrows, of the canoes, of ornaments and utensils, of tattooing and of language.
The average height of males is 149 cm; of females, 137cm. The only artificial deformity is a depression of the skull, chiefly among one of the southern tribes, caused by the pressure of a strap used for carrying loads.
The women's heads are shaved entirely and the men's into fantastic patterns. Yellow and red ochre mixed with grease are coarsely smeared over the bodies, grey in coarse patterns and white in fine patterns resembling tattoo marks. Tattooing is of two distinct varieties. In the south the body is slightly cut by women with small flakes of glass or quartz in zigzag or lineal patterns downwards. In the north it is deeply cut by men with pig-arrows in lines across the body.
The male is said to reach adulthood when about fifteen years of age, typically marries when about twenty-six, and lives onto sixty or sixty-five if he reaches old age. Except as to the marrying age, these figures fairly apply to women. Before marriage, free intercourse between the sexes is the rule, though certain conventional precautions are taken to prevent it. Marriages rarely produce more than three children and often none at all. Divorce is rare, unfaithfulness after marriage uncommon and incest virtually unknown.
By preference the Andamanese are exogamous as regards sept and endogamous as regards tribe.
There is no idea of government, but in each sept there is a head, who has attained that position by degrees on account of some tacitly admitted superiority and commands a limited respect and some obedience. The young are deferential to their elders. Offences are punished by the aggrieved party. Property is communal and theft is only recognized as to things of absolute necessity, such as arrows, pigs' flesh and fire. Fire is the one thing they are really careful about, not knowing how to renew it. A very rude barter exists between tribes of the same group in regard to articles not locally obtainable.
The religion consists of beliefs in spirits of the wood, the sea, disease and ancestors, and of avoidance of acts traditionally displeasing to them. There is neither worship nor propitiation. An anthropomorphic deity, Puluga, is the cause of all things, but it is not necessary to propitiate him. There is an idea that the "soul" will go somewhere after death, but there is no heaven nor hell, nor idea of a corporeal resurrection. There is much faith in dreams, and in the utterances of certain "wise men," who practise an embryonic magic and witchcraft.
The great amusement of the Andamanese is a formal night dance, but they are also fond of games. The bows differ altogether with each group, but the same two kinds of arrows are in general use: (1) long and ordinary for fishing and other purposes; (2) short with a detachable head fastened to the shaft by a thong, which quickly brings pigs up short when shot in the thick jungle. Bark provides material for string, while baskets and mats are neatly and stoutly made from canes and buckets out of bamboo and wood.
None of the tribes ever ventures out of sight of land, and they have no idea of steering by sun or stars. Their canoes are simply hollowed out of trunks with the adze and in no other way, and it is the smaller ones which are outrigged; they do not last long and are not good sea-boats. The story of raids on Car Nicobar, out of sight across a stormy and sea-rippled channel, must be discredited.
Honour is shown to an adult when he dies, by wrapping him in a cloth and placing him on a platform in a tree instead of burying him. At such a time the encampment is deserted for three months.
Penal Settlement
The point of enduring interest as regards the Andamans is the penal system, the object of which is to turn the life-sentence and few long-sentence convicts, who alone are sent to the settlement, into honest, self-respecting men and women, by leading them along a continuous course of practice in self-help and self-restraint, and by offering them every inducement to take advantage of that practice. After ten years' graduated labour the convict is given a ticket-of-leave and becomes self-supporting. He can farm, keep cattle, and marry or send for his family, but he cannot leave the settlement or be idle. With approved conduct, however, he may be absolutely released after twenty to twenty-five years in the settlement; and throughout that time, though possessing no civil rights, a quasi-judicial procedure controls all punishments inflicted upon him, and he is as secure of obtaining justice as if free. There is an unlimited variety of work for the labouring convicts, and some of the establishments are on a large scale. Very few experts are employed in supervision; practically everything is directed by the officials, who themselves have first to learn each trade. Under the chief commissioner, who is the supreme head of the settlement, are a deputy and a staff of assistant superintendents and overseers, almost all Europeans, and sub-overseers, who are natives of India. All the petty supervising establishments are composed of convicts.
The garrison consists of 140 British and 300 Indian troops, with a few local European volunteers. The police are organized as a military battalion 643 strong. The number of convicts has somewhat diminished of late years and in 1901 stood at 11,947. The total population of the settlement, consisting of convicts, their guards, the supervising, clerical and departmental staff, with the families of the latter, also a certain number of ex-convicts and trading settlers and their families, numbered 16,106. The labouring convicts are distributed among four jails and nineteen stations; the self-supporters in thirty-eight villages. The elementary education of the convicts' children is compulsory. There are four hospitals, each under a resident medical officer, under the general supervision of a senior officer of the Indian medical service, and medical aid is given free to the whole population. The net annual cost of the settlement to the government is about six pounds per convict. The harbour of Port Blair is well supplied with buoys and harbour lights, and is crossed by ferries at fixed intervals, while there are several launches for hauling local traffic. On Ross Island there is a lighthouse visible for 19 miles. A complete system of signalling by night and day on the Morse system is worked by the police. Local posts are frequent, but there is no telegraph and the mails are irregular.
The above accounts, written while Britain still controlled India, may leave the impression that these settlements were a model of progressive penal reform. Indian accounts, however, paint a different picture. From the time of its development in 1858 under the direction of James Pattison Walker, and in response to the mutiny and rebellion of the previous year, the settlement was first and foremost a repository for political prisoners. The Cellular Jail at Port Blair when copleted in 1910 included 698 cells designed to better accommodate solitary confinement; each cell measured 4.5 by 2.7 metres with a single ventilation window 3 metres above the floor. The Viper Chain Gang Jail on Viper Island was reserved for troublemakers, and was also the site of hangings. In the 20th century it became a convenient place to house India's freedom fighters, and it was here that on December 30, 1943 during Japanese occupation, that Chandra Bose first raised the flag of Indian independence. The penal colony was closed on August 15, 1945 when India gained its freedom. It has since served as a museum to the freedom fighters.
Initial text from 1911 encyclopedia. Please update as needed.
