DOCSLIB.ORG

Death Rituals of the Barmans of Assam in North East India

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Death Rituals of the Barmans of Assam in North East India International Journal of Advanced Science and Technology Vol. 29, No. 4, (2020), pp. 1507-1509 DEATH RITUALS OF THE BARMANS OF ASSAM IN NORTH EAST INDIA Dr. Pranab Prasad Borah Asst. Professor, Department of Assamese, Saraighat College ABSTRACT The Barman Kacharis are an indigenous Assamese community of North East India. The Socio- cultural life of the Barman displays a deep impact of Buddhist psychology. They are mainly found in the districts of Udalguri, Baksa, Chirang, Kokrajhar, Darrang, Kamrup, Goalpara,Nagaon, Lakhimpur, Dhemaji, Cachar and Barpeta in Assam, North East India. The modern expansion has not been able to distort the traditional culture of the Barman even today. So the community has an individual identity, culture and social economy life. This paper we discussed on death ritual of this community. Keyword: Barman, Tribe, Tradition, Death Ritual. 1.1 Introduction The Barmans are an important tribe of Assam in North East Indai. They live mainly in the Barak Valley of Assam. Most of them are found in the North Cachar Hills area. They are a branch of the Dimasa Kacharis1. During the ancient times there was a Kachari kingdom in Assam and modern Dimapur was its capital. In the battle of 1536, the Ahoms capture Dimapur and the Kachari King fled away. The Kachari King established a new kingdom in modern North Cachar and Maibang was made his capital. But here too the Kacharis cannot live peacefully. During the reign of Ahom King Rudra Singha, Kachari King Tamradhwaj declared his sovereignty in 1706 A.D. A furious Ahom King immediately declared war against the Kacharis and captured Maibang and destroyed it. King Tamradhwaj fled to Khaspur which become the new capital of the Kachari kingdom. The construction of the capital at the plains of Cachar was started during the reign of Tamradhwaj himself but completed during the days of Kirtichandra Narayan in 1750. There is no doubt that the Barmans are a branch of the Kacharis. But the question remains: the Kacharil living in North Cachar and Karbi Anglong are called Dimasa Kacharis, then why the Dimasa Kacharis who migrated to the plain areas are called Barman? According to Upen Chandra Guha, those Dimasas who identify themselves as the descendants of the second Pandava Bheem and follow Hindu rituals including dresses like Kshetriya are Barman2. The Barmans of Cachar were a part of the Dimasa, but now their culture is much more different than that of the Dimasas. From linguistic angle, they are of Tibeto-Burman, but those Barmans living in Cachar use Bangla. Of late their language has come under the influence of Bangla and even some Bangla words penetrate into the Dimasa language used by the Barmans. Now they use Dimasa among themselves and Bangla to interact with the others. According to the Census of 1971, the population of Dimasas in Cachar district was 13,210 which increased approximately to 20,819 in 1987. The Barmans of Cachar follow patriarchal social system. Father is the chief of the family and heredity is determined after him. They also follow the system of joint family. They are divided into larger “gotra”s or families like the Dimasas of North Cachar hills area. The forty Semphong gotras represent males and forty two Julu gotras represent females. Marriage between boys and girls of same gotra is prohibited. Even gotras of parents are also avoidable. They follow Hindu Brahmanic marriage system. The Barmans of Cachar have unique traditions. They have their own language, literature and culture. Time brings lots of changes to their primitive traditions but the basic character of their culture is tribal. Culturally they are conscious tribe. They follow their unique tradition regarding birth, marriage and death. Among them death rituals are the most prominent. 1507 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 4, (2020), pp. 1507-1509 1.2 Objective The objective of this research paper is to critical analyse death rituals of the Barman. Because the Barmans are is very important indigenous community of North East India. The paper will try to recognize the cultural indigenous heritage of this community. 1.3 Methodology The methodology of this paper is analytical. The primary sources of this study are Borman community. Secondary sources are books, journal and other research paper available in libraries. 1.4 Rituals Followed After Death The Barmans cremate the dead by burning the body. They bury only those babies who die before growing their teeth3. When an elderly person is about to die, other elderly persons of the area gather in their house and sing devotional songs. They believe that it will help the dying person in having a peaceful death. They also believe that the deceased person will reborn in the same family. During the last journey of the dead person too singing of devotional songs continue. In the last journey of the deceased person someone sprinkle rice and cotton on the way and lead the journey. Cotton thread is laid all along the road. According to their belief the deceased person will recognise the way by seeing the cotton thread and will return to the same family. 1.5 Rituals Followed After Cremation The Barmans believe that performing adyashraddha after someone’s death is very important. So they organise shraddha for salvation of the departed soul. Now performance of shraddha has become compulsory among them. Generally the shraddha is held on the thirteenth day from the day of death. The Hindu Brahmins perform their shraddha. Every year the family of the deceased person perform shraddha. They have some beliefs regarding death. They fear two types of deaths. Firstly they don’t want to die in tiger attack and secondly consider dying a pregnant woman is inauspicious. 1.6 The Results of the Studies of the Death Rituals of the Barmans 1. The Barmans cremate the dead by burning the body. 2. When an elderly person is about to die, other elderly persons of the village gather and sing devotional songs. They believe that it will give the dying person a peaceful death. 3. They also believe that the deceased person will reborn in the same family. 4. Bamboo is used to burn the mortal remains. 5. During the last journey, someone sprinkle rice and cotton on the way and lead the journey. They belief that the deceased person will recognise the way by seeing the sprinkled things and will return to the same family. 6. Adyashraddha is an important part of the death rituals. 7. All the villagers participate in the shraddha rituals. 1.6 Conculstion. The Barmans are Hindu. They follow Shakta religious sect (worshipper of power). Shiva and Shibrai are their prime deity. They are cultivators. They grow paddy and other grains. Rice is their staple food. They also consume rice beer. They have their own traditional dress and used a long “lengty” (a part of worn cloth which is taken to hips between two legs and tied) earlier. The male family members use gamusa in home and dhoti-kurta during outings. The ladies wear “rigu” or mekhela. They cover upper part of the body by a cloth called “rijamphai” which is like a scarf made of thread. Both male and female wear ornaments. Bibliography: 1. Upen Rabha Hakacham, “Asom aru Asomor Jaati-Janagosthi : Prasanga-Anusanga” Department Of Assamese, Gauhati University, (2013) 1508 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 4, (2020), pp. 1507-1509 2. Sipra Sen , “Tribes and Castes of Assam”, Gyan Publishing House, New Delhi, (1999). 3. B. N. Bodoloi and G. C. Sarma Thakur, “Tribes of Assam (Part:II)” Institute of Research for Tribal and Scheduled Castes, Guwahati, (1988) 4. B N Bodoloi, “Tribes of Assam (Part:III)”, Institute of Research for Tribal and Scheduled Castes, Guwahati, (1991) 5. B. N. Bordoloi, “The Dimasa Kacharis of Assam” Institute of Research for Tribal and Scheduled Castes, Guwahati, (1984) 6. L. A. Waddell, “The Tribes of Brahmaputra Valley” Logos Press, New Delhi-110002 (1997) 7. Chao Lokeswar Gogoi, “Asomor Loka Sangskriti” Bhopal, Madhya Pradesh, (2009) 8. Molina Devi Rabha, “Asomor Janajati Aaru Sanskriti”, Asom Sahitya Sabha, Jorhat-1(2001) 9. Aradhana Bora, “Asomor Janagosthi aaru Bibah Utsav”, Brahmaputra Prakashan, Guwahati, (2002) 10. Kameswar Brahma, “A Study of Socio-Religious Beliefs and Ceremonies of the Bodos”, Puthi Pustak, Calcutta, (1992) 11. Medini Choudhury , “The Bodo Dimasas of Assam”, Tribal Research Institute, Guwahati (2001) 12. Nagen Barua , “The Dimasa Society and Their Folk Songs”, Janagana Press, Nagaon, (1980) 13. Upen Rabha Hakacham, “Asomor Janajatiyo Sangskriti”, Baani Mandir, Guwahati, (2005) 14. Tribal Culture, Faith, History and Literature, Narayan Singh Rao, A Mittal Publication, New Delhi, 2006 15. S. T. Das, “Tribal Life of North Eastern India” Gyan Publishing House, New Delhi, (20 1509 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC .
Load more

Recommended publications
  • List of Candidates for the Post of Specialist Doctors Under NHM, Assam Sl Post Regd
    List of candidates for the post of Specialist Doctors under NHM, Assam Sl Post Regd. ID Candidate Name Father Name Address No Specialist NHM/SPLST Dr. Gargee Sushil Chandra C/o-Hari Prasad Sarma, H.No.-10, Vill/Town-Guwahati, P.O.-Zoo 1 (O&G) /0045 Borthakur Borthakur Road, P.S.-Gitanagar, Dist.-Kamrup Metro, State-Assam, Pin-781024 LATE C/o-SELF, H.No.-1, Vill/Town-TARALI PATH, BAGHORBORI, Specialist NHM/SPLST DR. GOPAL 2 NARENDRA P.O.-PANJABARI, P.S.-DISPUR, Dist.-Kamrup Metro, State- (O&G) /0002 SARMA NATH SARMA ASSAM, Pin-781037 C/o-Mrs.Mitali Dey, H.No.-31, Vill/Town-Tarunnagar, Byelane No. 2, Specialist NHM/SPLST DR. MIHIR Late Upendra 3 Guwahati-78005, P.O.-Dispur, P.S.-Bhangagarh, Dist.-Kamrup Metro, (O&G) /0059 KUMAR DEY Mohan Dey State-Assam, Pin-781005 C/o-KAUSHIK SARMA, H.No.-FLAT NO : 205, GOKUL VILLA Specialist NHM/SPLST DR. MONTI LATE KIRAN 4 COMPLEX, Vill/Town-ADABARI TINIALI, P.O.-ADABARI, P.S.- (O&G) /0022 SAHA SAHA ADABARI, Dist.-Kamrup Metro, State-ASSAM, Pin-781012 DR. C/o-DR. SANKHADHAR BARUA, H.No.-5C, MANIK NAGAR, Specialist NHM/SPLST DR. RINA 5 SANKHADHAR Vill/Town-R. G. BARUAH ROAD, GUWAHATI, P.O.-DISPUR, P.S.- (O&G) /0046 BARUA BARUA DISPUR, Dist.-Kamrup Metro, State-ASSAM, Pin-781005 C/o-ANUPAMA PALACE, PURBANCHAL HOUSING, H.No.-FLAT DR. TAPAN BANKIM Specialist NHM/SPLST NO. 421, Vill/Town-LACHITNAGAR FOURTH BYE LANE, P.O.- 6 KUMAR CHANDRA (O&G) /0047 ULUBARI, P.S.-PALTANBAZAR, Dist.-Kamrup Metro, State- BHOWMICK BHOWMICK ASSAM, Pin-781007 JUBAT C/o-Dr.
    [Show full text]
  • Ecotourism in Assam: a Promising Opportunity for Development
    SAJTH, January 2012, Vol. 5, No. 1 Ecotourism in Assam: A Promising Opportunity for Development MEENA KUMARI DEVI* *Meena Kumari Devi, Associate Professor, Economics, S.D College, Hajo, Assam. INDIA Introduction Ecotourism is a new form of tourism based on the idea of sustainability. The term “ecotourism” has diverse meanings and scholars are not unanimous on what ecotourism really means. The concept of ecotourism came into prominence in the late 80s as a strategy for reconciling conservation with development in ecologically rich areas. Conservation of natural resources prevents environmental degradation. That is why, this form of tourism has received global importance. It is currently recognized as the fastest growing segment of the tourism market (Yadav 2002). The World Ecotourism Summit, held in Quebee City, Canada, from 19 th to 22 nd May, 2002, declared the year 2002 as the International Year of Ecotourism. Such declarations highlight the relevance and recognition of ecotourism, both locally and globally. Presently, ecotourism comprises 15-20% of international tourism. The growth rate of ecotourism and nature based activities is higher than most of the other tourism segments (Kandari and Chandra, 2004). Its market is now growing at an annual rate of 30% (Whelan, 1991). From this, the significance of ecotourism can be very easily evaluated. Definitions of Ecotourism: The concept of ecotourism is relatively new and often confusing. Therefore, a range of definitions of ecotourism has evolved. The term ‘ecotourism’ was coined by Hector Ceballos Lascurian in 1983 to describe nature based travel. Ceballos Lascurisn (1987) defines it as “traveling to relatively undisturbed or un contaminated natural areas with specific © South Asian Journal of Tourism and Heritage 180 MEENA KUMARI DEVI objectives of studying , admiring, enjoying the scenery and its wild plants and animals, as well as existing cultural manifestations (both past and present) found in these areas”.
    [Show full text]
  • State : Assam S. No. Name of Awardee/ Weaver /Co-Op Society
    State : Assam S. Name of Complete District Photo of Weaver Award Name of Indicat Weave Technique of Photos of products Produ No. Awardee/ address M.No. received, exclusive e if it is /s product ct e-mail if any handloom GI practic weaving Descr Weaver product produc ed in iption t the /Co-op handlo Society om etc. produc t 1 Sh. Hiralal Vill - Kalita Kamru - Muga Silk Yes Plain Kalita Para, PO / PS - p (R ) Chadar- (Muga weave Sualkuchi, Mekhela Silk) Assam, Pin - 781103 Mob No.- 9954181623 Anne xed separ 2 M/s Assam No.1, Bapuji Kamru Muga Silk - Plain ately Samabay Path, p (R), Chadar- weave (Ann Resham Sualkuchi, Mekhela exure Assam, Pin- Treadle, Pratisthan I) 781103 Jacquard, Ltd. Mob.- extra weft 9435417633 3 Smt. Bina Vill. & PO- Kamru National No Kalita Bijoynagar, p (R ) Award - Distt.- Kamrup 2008 Eri Silk Shawl, (R),Assam- 781122, Mob.- 8486356009 4 Smt. Hiran W/o Anil Kamru No Goswami Goswami, Vill – p (R ) Dahali (Gohai Chadar – Medhi Para), Mekhela PO – Batarhat (Rampur), Pin – National 7831122 Award - Mob – 2012 9435365953 5 Smt. Anju Jakir Hussain Kamru Mulberry Silk No Buragohai Road, p (M) National Chadar n Sarumotaria, Merit Kalaguru Path, Certificat By Lane No. 8, e Guwahati, (Kamala Assam Devi Treadle, Pin-781036 Chattop Jacquard, Mob. – Plain Anne adhyay) - extra weft 8638032117 / weave xed 9435114805 2018 Sepa rately 6 Smt. Resham Kamru National Eri Silk Stole No (Ann Anuradha Nagar, p (M) Award - (Naturally exure Kuli Pegu Khanapara, 2009 dyed) I) Guwahati, Kamrup (M), Assam, Mob no. – 8761959272 / 9864075276 7 M/s Ava Matia Hills, Kamru Eri Silk Stole No Creation Kahikuchi, p (M) Guwahati,Ka mrup (M),Assam, mob no.
    [Show full text]
  • Class-8 New 2020.CDR
    Class - VIII AGRICULTURE OF ASSAM Agriculture forms the backbone of the economy of Assam. About 65 % of the total working force is engaged in agriculture and allied activities. It is observed that about half of the total income of the state of Assam comes from the agricultural sector. Fig 2.1: Pictures showing agricultural practices in Assam MAIN FEATURES OF AGRICULTURE Assam has a mere 2.4 % of the land area of India, yet supports more than 2.6 % of the population of India. The physical features including soil, rainfall and temperature in Assam in general are suitable for cultivation of paddy crops which occupies 65 % of the total cropped area. The other crops are wheat, pulses and oil seeds. Major cash crops are tea, jute, sugarcane, mesta and horticulture crops. Some of the crops like rice, wheat, oil seeds, tea , fruits etc provide raw material for some local industries such as rice milling, flour milling, oil pressing, tea manufacturing, jute industry and fruit preservation and canning industries.. Thus agriculture provides livelihood to a large population of Assam. AGRICULTURE AND LAND USE For the purpose of land utilization, the areas of Assam are divided under ten headings namely forest, land put to non-agricultural uses, barren and uncultivable land, permanent pastures and other grazing land, cultivable waste land, current fallow, other than current fallow net sown area and area sown more than once. 72 Fig 2.2: Major crops and their distribution The state is delineated into six broad agro-climatic regions namely upper north bank Brahmaputra valley, upper south bank Brahmaputra valley, Central Assam valley, Lower Assam valley, Barak plain and the hilly region.
    [Show full text]
  • Opportunities and Challenges in Exploring Indian Non-Mulberry Silk
    Published Online on 10 March 2017 Proc Indian Natn Sci Acad 83 No. 1 March 2017 pp. 85-101 Printed in India. DOI: 10.16943/ptinsa/2017/41288 Review Article Opportunities and Challenges in Exploring Indian Non-mulberry Silk for Biomedical Applications ROCKTOTPAL KONWARH, BIBHAS K BHUNIA and BIMAN B MANDAL* Biomaterial and Tissue Engineering Laboratory, Department of Biosciences & Bioengineering, Indian Institute of Technology Guwahati, Guwahati 781 039, Assam, India (Received on 07 June 2016; Revised on 08 August 2016; Accepted on 10 November 2016) Owing to innate desirable features like biocompatibility, mechanical robustness, tunable biodegradability and amenability to multiple formatting, silk (christened as the ‘queen of textile’) has carved a unique niche in the realm of regenerative medicine. Silkworms, being the major source of silk are generally classified as mulberry and non-mulberry types depending on their feeding habit. Over the years, numerous patents and manuscripts on mulberry based silk for various biomedical applications have been published. In sharp contrast to this, the (immense) potential of the non-mulberry silk for biotechnological applications has been realised quite late. In this article, we have presented the prospects and the recent endeavors to exploit non-mulberry silk (fibroin and sericin) extracted from Antheraea mylitta (tasar), Antheraea assamensis (muga), Philosamia ricini (eri) etc. for fabrication of various formats of biomaterials in applications such as tissue engineering, drug delivery, in vitro tumour modelling, antimicrobial sutures etc. The focus of this article is to highlight the prospective avenues of exploring non-mulberry silk in biomedical domain, as reflected through some of the recent select research works.
    [Show full text]
  • Lower New Colony, Shillong-793003, Meghalaya (India) STD: 0364, Web: Neepco.Co.In
    NORTH EASTERN ELECTRIC POWER CORPORATION LTD. “Brook land Compound”, Lower New Colony, Shillong-793003, Meghalaya (India) STD: 0364, Web: neepco.co.in CMD & FUNCTIONAL DIRECTORS NAME DESIGNATION TEL(OFFICE) MOBILE TEL(R) FAX E-MAIL VINOD KUMAR SINGH CMD 2224487 9650922231 2226417 [email protected] 2226453 [email protected] [email protected] ANIL KUMAR Director 2226630 9436105775 2226225 [email protected] (Personnel) ANIL KUMAR Director 2223176 9436105775 2505776 [email protected] (Finance) HEMANTA KUMAR Director 2227792 9436709095 2228520 [email protected] DEKA (Technical) [email protected] [email protected] CHIEF VIGILANCE OFFICER KHWAIRAKPAM CVO 2503652 7086099086 2229450 [email protected] PRATAP SINGH [email protected] COMPANY SECRETARIAT ABINOAM P RONG DCS 2228652 9436117663 2228652 [email protected] CMD Secretariat PARTHA PRATIM DAS GM (C) 2229778 9435559842 2226417 [email protected] [email protected] DIRECTOR (PERSONNEL) Secretariat HEMANTA BARUAH DGM(HR) 2226630 9436632420 2226225 [email protected] 7005120618 [email protected] DIRECTOR (FINANCE) Secretariat DIRECTOR (TECHNICAL) Secretariat DIGANTA GOSWAMI DGM (E/M) 9435577655 2228520 [email protected] [email protected] ANJELICA POSHNA DGM (E/M) 2226480 6009249201 2228520 [email protected] anjelicap@ neepco.co.in CORPORATE PLANNING & BUSINESS DEVELOPMENT / CORPORATE PROJECT MANAGEMENT APARAJITA CGM (Civil) 2221737 9436303944 2222126 [email protected] CHOUDHURY
    [Show full text]
  • Dimasa Kachari of Assam
    ETHNOGRAPHIC STUDY NO·7II , I \ I , CENSUS OF INDIA 1961 VOLUME I MONOGRAPH SERIES PART V-B DIMASA KACHARI OF ASSAM , I' Investigation and Draft : Dr. p. D. Sharma Guidance : A. M. Kurup Editing : Dr. B. K. Roy Burman Deputy Registrar General, India OFFICE OF THE REGISTRAR GENERAL, INDIA MINISTRY OF HOME AFFAIRS NEW DELHI CONTENTS FOREWORD v PREFACE vii-viii I. Origin and History 1-3 II. Distribution and Population Trend 4 III. Physical Characteristics 5-6 IV. Family, Clan, Kinship and Other Analogous Divisions 7-8 V. Dwelling, Dress, Food, Ornaments and Other Material Objects distinctive qfthe Community 9-II VI. Environmental Sanitation, Hygienic Habits, Disease and Treatment 1~ VII. Language and Literacy 13 VIII. Economic Life 14-16 IX. Life Cycle 17-20 X. Religion . • 21-22 XI. Leisure, Recreation and Child Play 23 XII. Relation among different segments of the community 24 XIII. Inter-Community Relationship . 2S XIV Structure of Soci141 Control. Prestige and Leadership " 26 XV. Social Reform and Welfare 27 Bibliography 28 Appendix 29-30 Annexure 31-34 FOREWORD : fhe Constitution lays down that "the State shall promote with special care the- educational and economic hterest of the weaker sections of the people and in particular of the Scheduled Castes and Scheduled Tribes and shall protect them from social injustice and all forms of exploitation". To assist States in fulfilling their responsibility in this regard, the 1961 Census provided a series of special tabulations of the social and economic data on Scheduled Castes and Scheduled Tribes. The lists of Scheduled Castes and Scheduled Tribes are notified by the President under the Constitution and the Parliament is empowered to include in or exclude from the lists, any caste or tribe.
    [Show full text]
  • Students Details 2Nd Year
    Students details 2nd year S.L NAME OF THE STUDENT ADMITTED FATHERS NAME ADDRESS CATEGORY YEAR OF RESULT PERCE CONTACT ADMISSION (GEN/SC/S ADMISSION NTAGE NO/MOBILE FEE.(RECEIPT NO. T/OBC) NO DATE& AMOUNT) 1 SMRITI BHATTACHARYA SUJIT KUMAR VILL:S.M ROAD,P.P GEN 2016 First 73.57 789662817 4653,50000 BHATTACHARYA PATH P.O:ITACHALI P.S:DO.NAGAON 2 SRIPARNA KAR LT.SUNIT KUMAR VILL:R.K ROAD,ITACHALI OBC 2016 First 65.85 9706561743 4654,50000 KAR P.O:NAGAON P.S:ITACHALI,NAGAON 3 FARHANA PARBEEN BARBHUYAN HABIB ULLAH VILL:BIBTIA NO.1 GEN 2016 First 74.28 9435161529 4663,50000 BARBHUYAN P.O:DHING P.S:DHING NAGAON ASAM 4 NITU KHAITAN ASHOK KHAITAN VILL:ROHA GEN 2016 First 70 8876542988 4682,50000 P.O: ROHA P.S:ROHA,NAGAON 5 NILAKHI BORA BAKUL BORA VILL:BHEAUGURI GEN 2016 First 67.42 9707028846 4629,50000 P.O:DO P.S:SAMAGURI DIST:NAGAON 6 SUSHIL MAHANTA PURNA KANTA VILL:HEMARBORI,BORA GEN 2016 First 71.28 7896472282 4675,50000 MAHANTA NGALALI P.O:DO P.S:KHATAWAL NAGAON ASSAM 7 RUP JYOTI KALITA DHARANI KALITA VILL:ATGAON GEN 2016 First 68.55 9706599051 4683,50000 P.O:DHING P.S: DHING DIST : NAGAON 8 NABA JYOTI KALITA NIRMAL KALITA VILL:TELIA GAON GEN 2016 First 70.14 8486501842 4684,50000 P.O:ITACHALI P.S:HAIBORGAON DIST: NAGAON 9 MRIGASHREE BORA TANKESWAR VILL:POLICE RESERVE OBC 2016 First 70.28 9435822668 4655,50000 BORA P.O:NAGAON P.S:SADAR PIN:782001 DIST:NAGAON 10 ADIL SHEIKH RAHMAN ALI VILL:A.T ROAD,NATUN GEN 2016 First 70.71 9706158647 4667,50000 BAZAR,ITACHALI P.O:NAGAON P.S:SADAR PIN:782001 DIST: NAGAON 11 RASMONI DAS MILAN CH.
    [Show full text]
  • Traditional Methods of Conflict Resolution in Three Tribal Societies of North East India
    NESRC Peace Studies Series–4 Traditional Methods of Conflict Resolution in Three Tribal Societies of North East India Editor Alphonsus D’Souza North Eastern Social Research Centre Guwahati 2011 Contents Acknowledgements Introduction Alphonsus D’Souza / 1 Traditional Methods of Conflict Management among the Dimasa Padmini Langthasa / 5 The Karbi Community and Conflicts Sunil Terang Dili / 32 Traditional Methods of Conflict Resolution Adopted by the Lotha Naga Tribe Blank Yanlumo Ezung / 64 2 TRADITIONAL METHODS OF CONFLICT RESOLUTION INTRODUCTION 3 system rather than an adversarial and punitive system. inter-tribal conflicts were resolved through In a criminal case, the goal is to heal and restore the negotiations and compromises so that peaceful victim’s well-being, and to help the offender to save relations could be restored. face and to regain dignity. In a civil case, the parties In the case of internal conflicts, all the three involved are helped to solve the dispute in a way communities adopted very similar, if not identical, that there are no losers, but all are winners. The mechanisms, methods and procedures. The elders ultimate aim is to restore personal and communal played a leading role. The parties involved were given harmony. ample opportunities to express their grievances and The three essays presented here deal with the to present their case. Witnesses were examined and traditional methods of conflict resolution practised cross examined. In extreme cases when evidence was in three tribal communities in the Northeast. These not very clear, supernatural powers were invoked communities have many features in common. All the through oaths. The final verdict was given by the elders three communities have their traditional habitat, in such a way that the guilty were punished, injustices distinctive social organisation and culture.
    [Show full text]
  • An Introduction to the Sattra Culture of Assam: Belief, Change in Tradition
    Journal of Ethnology and Folkloristics 12 (2): 21–47 DOI: 10.2478/jef-2018-0009 AN INTRODUCTION TO THE SATTRA CULT URE OF ASSAM: BELIEF, CHANGE IN TRADITION AND CURRENT ENTANGLEMENT BABURAM SAIKIA PhD Student Department of Estonian and Comparative Folklore University of Tartu Ülikooli 16, 51003 Tartu, Estonia e-mail: [email protected] ABSTRACT In 16th-century Assam, Srimanta Sankaradeva (1449–1568) introduced a move- ment known as eka sarana nama dharma – a religion devoted to one God (Vishnu or Krishna). The focus of the movement was to introduce a new form of Vaishnava doctrine, dedicated to the reformation of society and to the abolition of practices such as animal sacrifice, goddess worship, and discrimination based on caste or religion. A new institutional order was conceptualised by Sankaradeva at that time for the betterment of human wellbeing, which was given shape by his chief dis- ciple Madhavadeva. This came to be known as Sattra, a monastery-like religious and socio-cultural institution. Several Sattras were established by the disciples of Sankaradeva following his demise. Even though all Sattras derive from the broad tradition of Sankaradeva’s ideology, there is nevertheless some theological seg- mentation among different sects, and the manner of performing rituals differs from Sattra to Sattra. In this paper, my aim is to discuss the origin and subsequent transformations of Sattra as an institution. The article will also reflect upon the implication of traditions and of the process of traditionalisation in the context of Sattra culture. I will examine the power relations in Sattras: the influence of exter- nal forces and the support of locals to the Sattra authorities.
    [Show full text]
  • Tribal Politics in Assam: from Line System to Language Problem
    Social Change and Development Vol. XVI No.1, 2019 Tribal Politics in Assam: From line system to language problem Juri Baruah* Abstract Colonial geography of Northeast India reveals the fragmentation of the hills and plains and how it shaped the tribal politics in the region. Assam is a unique space to study the struggle of tribal against the mainstream political confront as it is the last frontier of the subcontinent with a distinctiveness of ethnic mosaic. The tribal politics in the state became organised through the self determination of tribal middle class in terms of indignity. The question on indignity is based on land and language which are the strong determinants in the political climate of Assam. This paper tries to argue on the significance of the line system and how it was initially used to create the space for organised tribal politics in terms of land rights. From line system to landlessness the tribal politics is going through different phases of challenges and possibilities by including the demands for autonomy and idea of homeland. The Ethnic identity is indeed directly linked with the region’s unique linguistic nature that becomes fragile in terms of identity questions. 1. Introduction The discourse of ‘tribal politics’ was first used by the colonial rulers in Assam which carries various socio-political backgrounds in the history of Northeast in general and Assam in particular. It became a question of identity in the late colonial Assam originating from the meaning of ‘tribe’ to the representation of ‘indigenous people’. The tribal politics began to challenge the hegemony of caste Hindus in the beginning and then transformed to tribal autonomy in the post-colonial period.
    [Show full text]
  • Guidelines of the Ministry of Finance
    Request for Qualification (RFQ-II) for Rashtriya Adarsh Vidyalaya through Public Private Partnership Dated: 08-08-2013 Ministry of Human Resource Development Government of India TABLE OF CONTENTS Sl. No. Contents Page No. Glossary iii Disclaimer iv 1 Introduction 1 1.1 Background 1 1.2 Brief description of Bidding Process 2 1.3 Schedule of Bidding Process 4 2 Instructions to Applicants 5 A General 5 2.1 Scope of Application 5 2.2 Eligibility of Applicants 5 2.3 Number of Applications and costs thereof 10 2.4 Site visit and verification of information 10 2.5 Acknowledgement by Applicant 10 2.6 Right to accept or reject any or all Applications/ Bids 11 B Documents 12 2.7 Contents of the RFQ 12 2.8 Clarifications 12 2.9 Amendment of RFQ 13 C Preparation and Submission of Application 13 2.10 Language 13 2.11 Format and signing of Application 14 2.12 Sealing and marking of Applications 14 2.13 Application Due Date 15 2.14 Late Applications 16 2.15 Modifications/ substitution/withdrawal of Applications 16 D Evaluation Process 16 2.16 Opening and Evaluation of Applications 16 2.17 Confidentiality 17 2.18 Tests of responsiveness 17 2.19 Clarifications 18 E Qualification and Bidding 19 2.20 Pre-qualification and notification 19 i MHRD Education_rfq/08.08.2013 2.21 Submission of Bids 19 2.22 Proprietary data 19 2.23 Correspondence with the Applicant 19 2.24 Validity of Application 20 3 Criteria for Evaluation 21 3.1 Evaluation of Applications 21 3.2 Evaluation of Bidders 22 4 Fraud and Corrupt Practices 24 5 Pre-Application Conference 26 6 Miscellaneous
    [Show full text]