International Research Journal of Management Sociology & Humanities

ISSN 2277 – 9809 (online) ISSN 2348 - 9359 (Print)

An Internationally Indexed Peer Reviewed & Refereed Journal

Shri Param Hans Education & Research Foundation Trust

www.IRJMSH.com www.SPHERT.org

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IRJMSH Vol 10 Issue 10 [Year 2019] ISSN 2277 – 9809 (0nline) 2348–9359 (Print)

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Tiwa culture and livelihood

Kalyan Das Asst. professor Dept. of Education Morigaon College.

The Tiwas are one of the ethnic tribes in North-East. The Tiwas belongs to great Bodo tribes of into which tribes like Bodo Kachari, Chutia, Deori, Rabha, Mech, Tippara or Tifre, Garo, Dimasa, Koch and Moran etc. are also included. They are physically medium statured, strongly built and generally white complexioned people which are the characteristic features of Mongloids. language belongs to Tibeto-Burman of Bodo, branch of Bodo –Naga division. At present, the Tiwas are settled both in the plains and hills of Assam. Therefore Tiwa people can be divided into two groups Hill Tiwas and plain Tiwas. Most of the Tiwas are settled in the Nogaon, Morigaon, Autonomous Hill district of Karbi-Anglong and Ribohi district of . In the historical past, the Tiwas had ruled in central Assam. They had twelve small kingdoms, among them the Gobha kingdom was the famous and most powerful one. Tiwas are notable community of Assam. Though they follow the Assamese culture, the Tiwas are still stand preserving their own rich and unique culture. So, the culture built on its life style is also multi-coloured and well –varnished. The Tiwas have their own language, rites, and rituals, social system, folk belief, songs and dances etc. which is a composite of rich culture. Objective of the Study:

Therefore the main objective of the paper is to present an authentic picture about the culture of Tiwa people. Methodology: The present study is based on the descriptive survey research and data have been collected through the various secondary sources like books, periodical evidence of various journals, news paper and research paper etc. Nobar/Barghar: It is said that the home is the sole source of domestic pleasure. Nobar is the house where each family of the Tiwa community worship. Generally this house is built with two/three or four rooms as per the demand of the family. The raw materials of the house are bamboos, woods and thatching straw. The door should be located in the front side facing towards east. The pillars and maralis of the house should be Gamari wood, because it is regarded as the sacred tree in Tiwa society. Chamadi : The Tiwas has a proud tradition of well managed dormitory called ‘Samadi’. Etymologically the word ‘Samadi’ can be interpreted as ‘sha’ means son, ‘ma’ means mother and ‘di/ti’ means

International Research Journal of Management Sociology & Humanity ( IRJMSH ) Page 262 www.irjmsh.com IRJMSH Vol 10 Issue 10 [Year 2019] ISSN 2277 – 9809 (0nline) 2348–9359 (Print) water. It implicates that it is the house of the son to water mother. Another interpretation is that ‘sha’ means raised and ‘madi’ means pulpit/plain area. Whatsoever its origin, it plays pivotal role in the community life of the Tiwa people.

The physical structure of ‘samadi’ is like an inverted ‘V’ letter shaped, roof with a raised square pulpit or dormitory is a huge hall constructed on wooden posts raised a few feet above the ground. The two sides of the roof of straw are joined together and are kept hold by three main pillars and many small pillars of wood and bamboo. There is a big round post (thom thuna) which has its own significance while other posts are smaller in girth. There are no walls on the sides but small bamboo posts erected on two sides, one side of the roof covering the bamboo floor of the dormitory. Both the front and back of it are open without walls. There is a wooden ladder having generally nine steps leading to entrance of the dormitory and there is a ladder on its backside also. Female sexual organ is engraved on the front wooden shoti (a flat wooden piece). It is a kind of symbolic representation of women. This kind of symbolic representation reflects Tiwa people’s belief in fertility cult. Generally the young boys attaining the age of nine get entry into the dormitory, when the young boys in the village are fewer in number a boy of seven years may also get entry into it. The thom thuna of the samadi is changed after every twelve years. The thom thuna is decorated with designs and a mat with designs is placed near it for the chief of the boys (Changdoloi). The entire dormitory is divided into four un demarcated parts, each with a specific purpose. The era in front of the main interior post is used for ceremonies. The portion behind it is used for sitting. There are two fire –places, the front one meant for the village elders and guests and the back one for the officials of the dormitory.

‘Samadi’ worked as institution of training the youth of leadership and discipline in individual and social life. The dormitory functions under the leadership of the Chang Doloi and all the boys are to obey the orders of Chang Doloi and perform all sorts of works as directed by him. Youth Training of defence and martial art takes place under the patronage of ‘Samadi’. The youth are taught valuable lesson of maintaining balanced married life. Clans and Kuls The Lalungs are divided into number of exogamous clans or kuls. In the same way there are differences of customs and traditions among the various clans and kuls. Differences also lie in language too, i.e in their tune of speech. The clans are amkha, amchai,majong,rangkhoi, amli,lumphoi,mayong,magra,amri,koba etc. As like as other communities of Assam there is a ban in marriage between the same clans. If it happens it is considered as social crime. Cultivation The main occupation of the Tiwas is agriculture. The Tiwas are generally practiced two methods of cultivation of land one is “jhuming or shifting” which is applied on the hill slope areas and other is wet or terrace cultivation is often practised on low level ground. The plan Tiwas are seen as cultivating rice, that depends on water for its growth. But hill Tiwas cultivate both Jhum and

International Research Journal of Management Sociology & Humanity ( IRJMSH ) Page 263 www.irjmsh.com IRJMSH Vol 10 Issue 10 [Year 2019] ISSN 2277 – 9809 (0nline) 2348–9359 (Print) water based one. In jhum field not only rice is cultivated, but there are various kinds of cultivation done like cucumber, bangi, Komora, arum, til, corn cob etc. The basic instrument used in jhum cultivation is hope. There is a tradition in the hills area to called hadari by the host for hoeing fields for cultivation. It is a kind of collective effort on behalf of the host. As a cost, the host offers meals. Besides these they also cultivate bamboo, ginger, turmeric, betel leaf, chilli, sweet potato etc. Hunting and Fishing Among the Lalungs community hunting is fast disappearing. However individual hunting is practised by few. Bow and arrow, dao and fire arms are used for individual hunting. Fish catching is much more popular and in winter season the people go out for fishing in groups or individually. Fishing in groups on the occasion of “Jon Bila Mela” is treat to the onlookers. Groups of the people go to the beel and construct artificial barrier with mud. Then the entire group of people suddenly jump over the barricated water and catch the fish with the help of fishing implements like “pala”and “juluki”etc. During summer season fishing nets are used for individual fish catching in the river. Food Rice is the staple food of the Lalungs. Their two major meals consist of rice and vegetables. Meat, fish and eggs are included in their menu, dal is rarely taken, fowl and pork are their delicates and they have a particular way of cooking these. As pork and chicken are essential items in their socio-religious ceremonies. The Lalungs take locally brewed rice beer in their day today life. Dry fish and bamboo shoot are their most favourites. Pithaguri and khar also enrich the flavour of their food. Dress The plain Lalung women wear dresses similar to those worn by other rural Assamese women. The dress constitutes one “Mekhala” one Chadar and Farke (blouse). Lalung women are experts in weaving and weave most of the clothes for both male and female. The dresses of the men folk are similar to those of Assamese men folk. In the past dhoties were the major items of dresses for men. Now-a-days only elderly men wear dhoties. “Nimai” Sola and “ Thagala “were the shirts for the men folk but today these are not in vague among the plain Lalungs. The young men and boys wear trousers, bush, shorts, etc. The dresses of the hill Lalungs however are different from those of their plain counterpart. The women folk use “Mekhala” over the breasts which extend a few inches below the knees. A “Chadar” is also used over the body. A hill Lalung put narrow strip of cloth called “Lengti”about half a cubit in breath or six or seven feet in length. Some embroidery works are done with red threads about three inches in breath, on both ends of the “Tangali”. The men of status keep both ends of the “Tangali” longer. The male Lalungs wear a shirts prepared locally. In the lower ends of the shirt there is specially designed threads called “Dahi” Rituals and Festivals Ritual and festivals have greatest importance in the life of Tiwa people. To satisfy the God and Goddesses of their own kul or to guard people from evil forces they sacrifice chicken, pork etc.

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