GLOBUS Journal of Progressive Education A Refereed Research Journal Vol 4 / No 1 / Jan-Jun 2014 ISSN: 2231-1335 A STUDY ON SOCIO-CULTURAL FUNCTION OF THE DEORI COMMUNITY

Palash Dutta*

Introduction Social customs and traditions play a vital role in the needs of the market will be the focal point of any cultural life of an ethnic group. There are customs development effort. On the social aspect of and traditions with core values which a tradition development, the main focus would be to create an bound society can afford to do away with even under enabling environment for realization of total human the most adverse situations. But the customs and potential with equal opportunities for all. Because of traditions with superficial or periphery values are their interrelation, the development efforts need to be always subjects to change since they can hardly stand grouped under the following major groups. the rapid changes specially brought about by modern A. Agricultural and allied sector. scientific advancement. Insight knowledge of the B. Social Welfare sector. social customs and traditions having core values of C. Infrastructure sector. an ethnic group is a must for administrators as well as D. Industry and commerce sector. developmental personnel working in the tribal areas. E. Essential services sector. Such knowledge is very much helpful to researchers and others with an inquisitive mind. Development of came into being as a Deoris economically and socially, lies in the growth result of an agreement signed among the Deoris and of the economy in the Agriculture and allied sectors. Government of and the Government of . This has to be supplemented by small-scale The Agreement is the culmination of the protracted industrialization concentrating in items of Movement of the Deori Ethnic group for a separate comparative advantage. The development has to take state. Under the agreement an Autonomous Council into consideration- the markets of the hinterland areas representing the different sections of the Population of comprising of the districts of was formed and a package of substantial amount of East Siang, West Siang, Subansiri and Pakumpare. Money was granted by the central government for With the coming up of the Bogibeel Bridge, the development of the Deori inhabited districts. The market will also extend to , Sibsagar and Agreement under the 6th Schedule of the District. The opening of the bridge over Constitution of India confers upon the Deori Siang River at Pasighat will open up markets of Autonomous Council a series of special rights which Sadia, Lohit, Changlang Dist of Arunachal Pradesh. will be the guidelines of development of the area. The re-assuring factor of is that it is The Study is the first of its kind regarding Deori a self-sufficient district in paddy and other products, Autonomous Council. It captures the socio-economic limiting the imports to consumer products. The other status of the through extensive field note-worthy factor in the economy is that Muga study of all the districts of Deori Autonomous rearing has developed as an important economic Council. The field survey was done under the activity and there is tremendous scope for value- sponsorship of Maulana Abul Kalam Azad Institute added products in this sector. With the of Asian Studies. The study brings out the strong commissioning of the Lower Subansiri Power points of Deoris socio-economic status and makes a Project, the district will become surplus in power by projection of Deori Autonomous Council 2010. However, there are certain weaknesses in terms development based on these Positive factors. The of communication; road and rail are severely study examines how an ethnic aspiration can be handicapped during the summer months freezing the productively channelized under the Constitutional economy for nearly 5 months every year. Availability guarantee of sub-stateformat. Amalesh Banerjee is a of trained manpower and desire of the people to distinguished scholar with his Teaching experience improve their quality of life is wanting. spanning over more than five decades. He served as Entrepreneurship required in all fields of activities is Professor and Head of the Department of Economics lagging behind. These are the core-areas that would of Rabindra Bharati University and as a Guest have to be taken care of before embarking on the Professor of Jadavpur University. As a specialist of development plan. The focus of the development plan economy, he made important would be on development through self-employment contributions. He has published a dozen of Books and with government acting as the facilitator and agency 160 Research papers at national and international for infrastructure development. The catering to the level. The main thrust of his research is macro *Research Scholar, Sunrise University, Alwar, Rajasthan 1 economics and development economics. He was a exceedingly industrious and they spend mush of their Fellow of Maulana Abul Kalam Azad Institute of times in the fields working side by side with their sun Asian Studies. He was President of Bengal Economic burnt husbands. The Deori women are expert Association and also the Vice-President of India weavers and can weave all their wearing apparels. Economic Association. Professor Banerjee is the Before constructing a house much care is taken about Chairman of the Institute of Business Management the plot of land to be selected for the purpose. There and Research, Kolkata and President of Global is a system among the Deoris by which they examine Centre for Development Studies. Among the Deoris the plot of land. Instead of constructing the house the monogamy is the rule but polygamy is far from Deoris built the granary (Bakhri) first in the east of extinct, they prefer joint family system. Besides a the homestead. Another important thing that they father, his wife and children, the same homestead is concern is the cowshed (Goli). They build the also occupied by father's brothers or cousins, their cowshed in the south east corner. The main house wives and children. In other words it members are (nomano) is built on the north side, facing to the two or more lineally related kinsfolk. The Dibangia south. This main house is partitioned into three call the joint family as Jakarua Jupa. The Jupa is a rooms. The first is known as ‘khopra’, the middle primary social unit consisting, a group of people room is ‘akhong’ and the third is known as the living in a common residence under a single head. ‘ishing’. The first room khopra is used as sleeping The Sukia Jupa as the name indicate (Sukia-separate) room of the unmarried girls of the household; the consist off a man his wife and married children second room akhong is used as dinning room and the occupying a single residence under the overall third room ishing is used as kitchen. The Bodos govemmance of father while the Jakarua Jupa is attach sacredness and sanctity to the main house composed of two or more married brothers with their ‘nomano’. The guest house is built in the compound wives and children, unmarried brothers and sisters, of the homestead and generally it is kept outside the parents and grand parents occupying a residence inner compound of the homestead. The Deoris call under a single head. The father is the head of the the guest house ‘chourano’. The chourano was used family and all the members obey his orders. Kinship, by bachelors, who slept there in group singing, social economic ties hold together the members of dancing and merry making together. The Deoris also the family. Although the social structure of the have platforms which they call Changbangla Deoris is based on the patriarchal system, the place of (Assamese-Chang-ghar) like the hill tribes and others women in the Deori society is high. If there is no have. Formerly the Bodos used a part of the main male child in a family then the property is distributed house nomano for cooking, but now they have an among the daughters. They can enjoy such properties extra house to be used as kitchen. The Deoris who even after their marriage. The female members are still strictly adhere to the traditional beliefs and given the rights of rearing pigs, fowls etc. They can practices use the main house (nomano) as the kitchen sell them without prior permission of their guardians. as well as the house of the altar of the god-in-chief. It is also observed that even the father is to pay to his The namano or the main house possesses only one daughters for a pig or a cock owned by them. If there door and passage inside from one room to another is a single female child in the family where there is room. Food Habits: Rice is the staple diet, but is no male child, then the entire property is owned by supplemented by a plentiful supply of vegetables, her after the death of the father. In such a case the sometimes procured from the neighboring forests, bridegroom is kept in the house of the bride after and it is seldom that they do not manage to procure marriage. This is an accepted system of marriage in some kind of animal food, flesh or fish, of which they the Deori society. After her death the properties is are fond, when untainted by , they were at inherited by her sons, and not the daughters. In liberty to eat almost every kind of flesh (eg:pork) general, the following observations are applicable in with the one exception of the domestic cow. The respect of Deori women. The Deori women most highly prized article of diet is pig, and numbers command respect in their community their position is of these animals may be seen in all Kachari villages. never regarded inferior to that of a man. However, The favorite beverage is a kind of rice-beer known as birth of a daughter is not favoured as much as that of jau (mad) prepared by steeping rice in water for two a son. In cases of marital separation the woman is or three days. Another liquor, photika prepared from denied of her rights to have a share of the property of mad or jau by distillation, is of a less innocent her husband, although she is allowed to take her character. It is perfectly colourless and has a strong ornaments. During their maidenhood they enjoy the pungent common with very strong whisky. This, if liberty to participate in singing and dancing in taken in any quantity affects the brain very rapidly festivals, married women generally refrain from and injuriously. There is a myth about the creation of outdoor exhibition. The Deori women are the jau or jumai (rice-beer) among the Deoris. The

2 rice beer has a great importance in the Deori society. essential item for the guests in the Deori society. So, Besides it is used in the social functions, it is also to meet the immediate necessity as food when any offered to the chief god and other minor gods and guest visits one’s house and to some extent for the goddesses. The jumai or jau is prepared with a purpose of economy they keep fowls, ducks, pigs and traditional system. goats at homes. They generally eat the pork’s or the meat of hogs (oma bedor), meat of ducks (hangsw The use of rice-beer (jummai) in the Deoris society bedor), of pigeons (pharow bedor), of goats (bwrma is justified in the following reasons: bedor), of deer (mwi bedor), of turtle (khusung a) They welcome their guests offering a full cup of bedor), of hare (sesa bedor). They do not eat beef jumai or jau and they become very glad if they (mwshou bedor) nor do they eat snakes. They have can entertain their guests with jumai and oma the custom of community hunting and fishing for bedor (porks). This has become their traditional food. As their neighbouring Non- Deori societies like custom. caste Hindus, the Deoris also are very fond of the b) They are hardworking class of peasants. After locally prepared alkali potash which they call kharwi doing a hard labour at the field they consume and in Assamese it is called khar. rice beer after the work for refreshness. c) The rice-beer is used as medicine also. If they Smoking: Smokers are not rare among the Deoris. suffer from some disease like disorder of bowels, There is no restriction especially in the village. The cholera, etc., they use rice beer as medicine and elders and the youngsters smoke together. The get relieved from the disease. elderly women also smoke. In remote villages a sort d) During the festivals, ceremonies and pujas they of earthen or wooden Hongkha is used. The Hongkha offer jumai to the gods and goddesses. It is has two parts: the lower parts can be separated when essential for the ojas or the medicine men of the not in use. The top portion is called silim (an earthen Deoris. small smoking vessel) which can be used either along The Deoris are very fond of meat and fish. They dry or alongwith the hongkha. The phuski is popular and the flesh of deer or pork and preserve them for a long constant companion. It is a pipe with wide upper end period and use it as food when they are busy with for the tobacco and narrow for the mouth. Raw their agricultural works. This sort of dried fish and tobacco leaf after curing in shade, in open air is cut in flesh are called ‘na gwran’ and ‘bedor gwran’ to small bits and placed on the top receptacle. Set fire respectively. They also dry small fishes in the to it; suck the smoke from the narrower side. It is like sunlight or on the fire, apply some quantity of stems the cigar used by the Europeans. Now bidies and of arum, then grind them together, store it in a cigarettes have nearly replaced the old fashion. bamboo tube (owa hasung) and cover the mouth of the tube with leaves of the plantain (thalir bilai). This Conclusion is called ‘napham’ and it can be preserved for two The Misings and the Deoris are two tribal comunities three years. They are accustomed of collecting the of Assam in India.The Misings are the second largest wild vegetables from the forests, besides they tribe of Assam and reside mostly in in Dhemaji, produce at home. The wild vegetables are of the , Sonitpur, Tinsukia, Dibrugarh, different tastes. Some vegetables are used as Sibsagar, and of Assam in India. A medicines also. It is also possible that the villages of few live in and around Pasighat of East Siang district the remote places do not use any modern types of of Arunachal Pradesh too. The Deoris are the second medicines as they use the wild vegetables as least populated tribe in Assam and are found mostly medicines when they suffer from any disease and get in Sivsagar, Jorhat, Dibrugarh, Lakhimpur, Sonitpur, relieved. Among the favourite wild vegetables, the Dhemaji, and Lohit & Changlang most common are sibru (a kind of thorny vegetables), Districts of Arunachal Pradesh. I was studying the doshrem (a kind of small creeper of sour taste), lapha belief system of both the communities as a part of my saikho (a plant of sour taste), jwglauri (a scented research thesis for my Masters. Though my focus was plant), wngkham gwjang (a creeper with sour taste), on documenting the religious process of both the nakhi (a plant of bitter taste), buri thokon (a small communities and focusing on acculturation processes plant), khungkha (a plant of bitter taste), ganga mala and revivalism in both the communities, it did not (a small plant), and raiding (cane tree), another stop me from exploring the roles and positions played favourite wild vegetable is used in the fish curry, by the women in both the communities. There is lot specially with the kushia fish and flesh of goat. Every of restrictions among the women of both the member of a Deori family is fond of the andla-khari, communities the researcher studied. When we prepared with the dust of rice, the chicken and the analyze the role of women in both Mising and Deori shoot of the bamboo (owa mewai). Meat is the

3 communities it can clearly be said that the women 6. Panyang, Katoki Sonaram: Miri- Jatir Burunji, plays a role of great importance both economically Dibrugarh, 1935. and socially. In fact in economical structure she plays 7. Padum, Nehendra: Mishings Ni-tome, Published a very strong role. The woman rears pigs, goats, by Prabat Mili on behalf of Mishings Agom poultry etc which forms a great share of family Kebang, dhemaji, 2005. income. The women participate equally in the 8. Bordoloi, Etel: The Miris(Mishings)Tribes of agricultural activities also. She is involved in Assam,Part-I, Ghuwahati-1987. transplanting and also cutting the harvest in the field. 9. Doley, D.: Tani Mibu A:bang Silo, Jorhat, 1983. She also goes and works out to earn extra income and 10. Kuli, J.J.: Mishings Ali-Aye-Ligang, The Assam support the family. In fact the women today have Tribune and the Sentinel, Feb, Ghy-1989. started weaving and all the products that she was 11. Roy, S.C.:An Aspect of Padam-Miyong culture, weaved are marketed, which forms a considerable Shillong, 1975. amount of money. Thus, it can be undeniably claimed 12. Doley, Dr. B.K.: Mishing bhasar rup tattwa. that she plays a role of great economic importance in 13. , P.D.: Folk Literature of Assam, 1965. the family. But when it comes to the roles she plays 14. Taid, Tabu.: Glimpses. in the belief system, it views a different picture. The 15. Boroloi B.N., Sharma Thakur G.C., M.C, central belief system of both the communities Tribes of Assam, Part-I (First Edition : March, revolves around the perception about the supernatural 1987, Tribal Research Institute, Assam) beings and their action and influence on human 16. Baruah K.L, Studies in the early history of society and human beings. Both the communities Assam, Edited by M.Neog Assam Sahitya perceive that the favours of the supernatural beings Sabha, Jorhat. and the spirits are must for survival as both the tribes 17. Bose, Nirmal Kumar, Tribal Life in India, resides in very hostile environment with massive National Book Trust, India, 1971. floods ravaging them every year. In all the tribal 18. Chattapadhyaya K, Tribalism in India (Vikas communities in India and perhaps in all cultures, the Publishing House, New Delhi, 1978). menstruating women are considered to be impure. 19. Chattarjee S.K, The Place of Assam in History And the Deoris and the Misings are no exception. and Civilisation of Indian (University G.U. Thus, there is ‘deliberate seclusion’ of the 1955). menstruating women from every ritual. The process 20. Gait Sir Edward, A (Thacker begins from the puberty ritual where the girl is Spink and Co., Cal, Reprinted-1963). supposed to stay inside the house and follow certain strict rules and restrictions. When a girl attains puberty she is considered a taboo and she is not supposed to come out in public for a few days. She is also not supposed to eat certain food and also is not supposed to do any household chores. She is ceremoniously greeted to the outer world where she is considered marriageable age. The ritual which is done to greet her to the outer world is called Hanti- Biya and is prevalent among the Misings in large scale. The Deoris in olden times did not celebrate this ritual but it has come in big scale due to the sanskritisation process. Bibliography 1. Pegu, Pabitra Kumar: Mishing Samaj Sanskritir Regoni: Published by, G.Baruah, Kaustabh Prakashan, Dibrugarh, 2011. 2. Taye, Khagen(ed): Mishing Sanskritir Itu-Hitu, ., 2007. 3. Kagyung, Brigmoni: Mishing Sanskritir Alakhya, , 1989. 4. L.Deori: Ahom-Tribal Relatio, Guwahati, 1968. 5. Mipun, Jatin: The Mishings (Miri) of Assam, Development of a new life style 2nd ed,. New Delhi, 2000.

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