AEGAEUM JOURNAL ISSN NO: 0776-3808

Assimilation: its impact on the formation of the Assamese tribe and her culture

Tulika Hazarika

Research Scholar Departmentr of Assamese , .

Abstract

Assam, Arunachal Pradesh, Nagaland, Manipur, Meghalaya, Mizoram and Tripura are the seven states of North Eastern India, popularly known as the seven sisters. Each and every state of this region can be regarded as the centre of cultural harmony. Assam, which is also known as the ‘gateway to North East’, is an important part of this area where literatures, culture and languages of various tribes exist. The Assamese and its culture are formed due to the assimilation of the various tribes and their colorful customs, traditions and heritages.

Because of the migration of various tribes into Assam, assimilation can be seen in the process of the formation of the Assamese tribe and its culture. In this proposed research paper, the role played by the process of assimilation in the formation of Assamese tribe and her culture will be discussed.

Key Words: Assimilation, migration, culture, harmony

Introduction

Assamese culture is one of the chief evidences of cultural harmony where the foundation stone is laid by the several tribes of Assam. The process of the formation of the Assamese tribe has its own characteristics. The root of the Assamese is inherited within the tribes. Several names of the places and the rivers of Assam and also the various cultural attributes are the result of close relationship with the non-Aryan people (like Australoid, Mongoloid) who migrated to this region. Moreover, the assimilation between the cultures of the ‘Kirat’ and the Aryan also helps in the formation of diverse Assamese culture.

The words ‘harmony’ or ‘assimilation’ are complementary to each other. Integration is possible among those cultures that have diverse cultural features. This process is known as cultural assimilation. The process of forming the entire element by the combination of any component is called assimilation.

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That means, cultural assimilation is the process in which a complete culture is formed due to the integration of the various cultures of the tribes. This assimilation process has played a pivotal role in the formation of Assamese tribe and its culture. (Sarma,N, p.28)

Discussion of the Theme

Assamese is a harmonized tribe and it has reached at its present form after a historical evolution. Hence, the words ‘integration’ and ‘assimilation’ are closely associated with the Assamese tribe and its culture. In the process of the formation and development of the Assamese, non-Aryan people like Australoid, Mongoloid, Dravidian along with the other Aryan people have influenced a lot who have been migrating to Assam since ages. In other words, the greater Assamese tribe is formed by the assimilation of the cultural components of these four Aryan and non-Aryan tribes. In the world, there may not be any tribe which does not have to face the process of assimilation. Assamese tribe is also not an exception. In the various aspects of the process of formation of the Assamese tribe and its culture, assimilation has played an important role. Some of those aspects are- language, literature, religion, festival, architecture, dress, ornaments, food habits etc. These aspects will be discussed in the following half of this research paper.

Assimilation in language and literature

Though the Assamese is an Aryan language, but it includes several characteristics of non-Aryan languages along with the Aryan in its phonology, morphology, philology and semantics. The word ‘Assam’ itself is an evidence of the process of assimilation. Some scholars have stated that the word ‘Assam’ has its origin in the Tai-. On the other hand some other prominent scholars have mentioned that this word is derived from a Bodo word ‘ha-cham’. Even some intellects want to say that the word ‘Kamrup’ has been derived from Austric language. Like that way the word ‘Pragjyotish’ is the combination of some non-Aryan words.

Due to the immigration of the Islamic people, lots of Arabi and Farsi words have made their way into the . During the colonial period also, several English words were included. Apart from this, the alveolar phonemes of the Assamese is the result of the influence of the Tibeto-Burman languages. Another feature of the Assamese language is that the vowels do not have any difference between the short accent and the long accent of the phonemes. It is also the influence of the Tibeto- Burman languages. The enclitic definitives like ‘-jɒn’, ‘-jɒni’, ‘-dal’, ‘-to’ etc and the kinship words like ‘kɒkayek’,’aitak’ etc. words are borrowed from the Tibeto-burman language. Hence we can say that the Assamese language is formed and developed due to the assimilation of the Aryan and non-Aryan languages and cultures.

Like the Assamese language, the evidence of assimilation is also found in the development of the folk and written literature. ‘’ and ‘huchori’, two important aspects of the Assamese folk songs, are undoubtedly the contribution of the non-Aryan people. The ‘haidang geet’ of the Sonowal Kachari is the reflection of Assamese legendary ballads. The ‘Bisohori geet’, ‘Bohurongi geet’ related to ‘Mare- gan’ of

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the Pati Rabhas have also made the Assamese folk literature prosperous. In the creation of the animal centric Assamese tales the influence of Bodo-Kachari culture can be sensed. Tradition of the comic tales like Teton Tamuly is the input of Mongoloid culture.

The JIkir and the Jari songs,composed in Assamese are also the reflection of the assimilation of both Islamic and neo-vaishnavite tradition. The jikirs and the jaris, composed by Azan Fakir, also have the influence of the ‘deh bisaror geet’ (a kind of religious song popular in Assam). These songs have been acquiring a prominent place in the folk literature of Assam.Other songs like ‘kabira geet’ or ‘badshahi geet’, ‘fakiryali geet’, ‘oja utha’ (also known as aai tuti) etc. are the vivid example of the integration of Islamic and the Assamese culture.

The non-Aryan have contributed immensely in the development of written Assamese literature. Mahamanikya, also famous as the ‘Barahi king’, was the first non-Aryan king who forwarded a massive step in compiling written Assamese literature. Under his patronization, Madhav Kandali translated the into Assamese which is regarded as the first Assamese written book. Chandraprava, the wife of the king Tamraddgwaj Narayan, took a initiative to translate the Sanskrit ‘Naradiyo Kothamrit’ into Assamese and Bhubaneswar Baapati finished the task after receiving her encouragement. The mammoth six hundred years long reign of the Ahoms also enriched the Assamese folk and written literature. The tradition of history writing is one those kinds of prominent contribution of the Ahoms to the Assamese. Before that, Assam and its people did not have the tradition of history writing and the keeping of records. Due to the initiative of the Ahom kings, the books on Shakto literature, historical literature, drama and applied learning were compiled. ‘Hastibidyarnava’ and ‘Ghora-nidan’ are two of such famous books on applied learning that were composed during this period.

After the advent of the Islamic rulers, the Islamic culture also started to make its impact in Assam. As a result various themes of Sufi literature also made its way into Assam and on the basis of which Ramdwij and Pashupati Dwij wrote ‘Mrigawati Charaita’ and ‘Chandrawali Kavya’ respectively. ‘Madhumati Kavya’ is another such kind of book of any unknown.

Assimilation in the Religious aspects

If we through light in the religious aspects of Assam, it can be seen that lots of elements of the Tribal culture are concealed. The belief of the mythological God Shiva in Assamese culture is the contribution of the tribal culture. According to the scholars, Shiva is a Dravidian God. On the other hand Rudra is believed to be a Vedic God. Due to the assimilation of Shiva and Rudra, Mythological God Shiva manifested. Most of tribes of Assam worship Shiva or Burhagosain. The Shaiva religion that prevailed in Assam is the result of the assimilation of the various cultures like pre-Aryan, Aryan and tribal. Not only that, the pre-Aryan especially the Dravidian people have immense contribution in developing the belief of ‘Matridevi’. The tradition of worshipping Manasha as the Goddess of snakes is the result of the assimilation of the Dravidian, Aryan and non-Aryan cultures. In the believe and the worship of the disembodied spirit or soul, God-Goddess by the village folks are clearly the reflection of the influence of tribal culture. Moreover, the tradition of worshipping Hindu God ‘Satya Narayan’ too has the influence of Islamic culture. According to the academics, Satyapeer gave birth to Satyanarayan.

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Assimilation in the Festivals

The leading festivals of Assam are the reflection of the assimilation process. Undoubtedly, Bihu, which I sthe national festival of Assam, can be termed as the festival of assimilation. The word ‘meji’ is derived from a Sanskrit word ‘chomodhyo’. Here it should be mentioned that ‘meji’ is a structure made of wood or tree leaves, that is burnt on the magh bihu. The word ‘meji’ or ‘meji ghar’ is normally used in eastern Assam or upper Assam. In lower Assam or west Assam it is popularly known as ‘bhela ghar’. This word is derived from another Sanskrit word ‘megh ghar’. The ancient tradition of buffalo fight, which takes place during magh bihu, is a contribution of the Dravidian culture. Like that, the ritual of making and consuming of ‘sunga pitha’ has been imported from the Mongolian culture. ‘Sunga pitha’ is snacks that is prepared inside a bamboo cutting. So, we can say that various elements of Austric, Mongoloid and Dravid are inherited in the rituals, customs, beliefs, traditions of bihu. Bamboo plays a pivotal role in the festivals like Bhotheli, Pauratula, Daharfurua, Suweri, Suri and Deol. Any ritual, tradition or custom related to bamboo is the contribution of the Mongoloid.

Assimilation in the Architecture

The impact of assimilation also can be seen in the field of architecture. It is mentioned earlier that bamboo, which is an essential part of the Assam and its culture, is the contribution of the Mongloid. In Assam, bamboo is used immensely in architectural work. Bamboo plays an important role in each and every aspect of the lives of . Houses, tools used in fishing, farming, various instruments are all made of bamboo.

The Mughals and their architectural marvels also influence Assamese architecture. Dilbar and Dosai were the two Muslim person who did all the illustration of ‘Hastibidyarnava’. Even Assamese traditional handicraft has various elements of tribal culture.

Assimilation in outfits and Ornaments

Like the architecture, the Assamese traditional outfits and ornaments also have been influenced by the tribal and Islamic culture. In Tatsal (whole set of the loom), Pat and Muga too, which are widely used in Assam by the Assamese women , elements of the tribal culture are incorporated. The dressing sense and dresses that is used to cover the upper part of the body, style of the hair knot, method of wearing the auspicious mark vermilion on the forehead etc. are the evidence of cultural assimilation between the Assamese and the tribal culture. The dressing sense of the Mughals and the tribal people has influenced the dresses of the Assamese males immensely.

Assimilation in food habits

The traditional food habits and the cooking style are also great examples of assimilation between tribal and non-tribal cultures and societies. The Brahmins, and the chiefs of the Satras (known as Satradhikar) consume non-vegetarian dishes. But, Brahmins from the other part of the country are used to be vegetarian and they never consume non-vegetarian dishes prepared from fishes and meats. Assamese people own the habit of eating smoke fish, chili fish, fish prepared in banana leaf, curry prepared with local alkali or soda, various local vegetables, boiled rice that is soaked in water overnight and we, the acquire these habits from the tribal people. Like that various tribal and non-

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tribal methods are used in preparing the Assamese snacks. In each Assamese traditions and rituals betel nut and betel leaf enjoy a significant place. Sometimes, a severe battle can be resolved by only a pair of betel nut and leaf. The uses of the betel nuts have been borrowed from the Austric culture.

Assimilation in performing arts

Performing arts are the combination of dance, drama and song. The process of assimilation also influences the performing arts that are prevalent in Assam. Elements of various cultures have enriched her culture. The performing style of bihu song and bihu dance has the influence of the tribal style. Even the theme, musical tune and performing style of Miching Oinitom have many similarities with that of the bihu songs. Even the Boishagu songs of the Bodo-Kachari have lots of resemblance with bihu. The style used in ‘Fakir Ali Songs’ of the Muslims is similar to the tune of ‘Ai Nam’ of Hindus. Even the ‘Fakir Ali Song’ owns several elements of ‘Biyah Gowa Ojapali’. We can’t the influence of neo-vaishnavite rituals on those jikirs, where dihas and ghosas are associated. In fact Jikirs are the result of the assimilation of Islamic model, songs of neo-vaishnavite era and the traditional Ojapali.

Deodhoni dance is generally performed in the Manasha Puja. This dance form is created by the integration of devadashi and kherai dance. Kherai is a dance form popular among the Bodo-Kacharis. On the other hand, to some extent, the Byas ojapali and Sukananni Ojapali also influence the tribal society.

The dance forms related with the Madal Dhol, Dhepa or Sunga Dhol, Bor Dhol, Bihu Dhol have the impact of the tribal society. ‘Bhari gan’ is the contribution of the Pati Rabhas. Pati have a rich tradition of the instrument dhol and the songs and dance forms associated with it.

Conclusion

‘Integration’ and ‘assimilation’- these are important aspects of any culture; influence of which Can’t be nullified or denied. It won’t be an exaggeration if we stae that the present Assamese culture is a result of integration between the Assamese and tribal culture. In the conclusion, it can be said that ‘assimilation’ has been playing a significant role in forming the Assamese tribe and its culture. ‘Assimilation’ is the lifeline of Assamese culture. The impact of assimilation is still visible in many aspects of the Assamese society and it will certainly remain as same in the future too. Assamese culture has been enriched by the assimilation of family, culture, literature etc. The tribal culture is the root cause of this enrichment.

Reference

1. Deka, Barnali, Hazarika,Shilpa (2009,ed.). Brihottor Asomor Barnil Sanskriti. Rekha Prakashan, 2. Gogoi, Leela (2015). Asomor Sanskriti. Banalata, Guwahati. 10th edition 3. Neog, Hariprasad, Gogoi, Leela (1989,ed.). Asomiya Sanskriti. Banalata, Guwahati. 3rd edition 4. Sarma, Nabinchandra(2011). Asomiya Luko Sanskritir Abhas. Bani Prakash, Guwahati. 5th edition

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