Traditional Administartive Systems & Youth Institutions among the Janajatis of Northeast Bharat

Independence Day Special Issue 2016

A Monthly News Bulletin Vol. XV. No.8, AUGUST 2016

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Edited by : Amarendra Brahma,C/o. Heritage Foundation, K.B.Road, Paltan Bazar, Guwahati-781008, Published & Printed by : Narayan Dev Sarma on behalf of Heritage Foundation, K.B.Road, Paltan Bazar, Guwahati-781008, Published at: Heritage Foundation, K.B.Road, Paltan Bazar, Guwahati - 781008 (). e-mail: [email protected], Website: www.heritagefoundation.org.in, Printed at: Arindam Offset & Imaging Systems, Rajgarh, Guwahati-3 & Angik Press, GNB Road, Guwahati - 781001

Heritage Explorer 2 Independence Day Special Issue 2016 FOREWORD

It is enterprising and indigenous mechanism. Most of Karbi Anglong are some good encouraging to note that the societies have well structured examples of bachelors’ Guwahati based HERITAGE indigenous mechanism to sort dormitory. Among the Tiwas of FOUNDATION located at Uzan out various disputes within their Assam, we can see the structure Bazar has brought out the own. Prior to advent of modern of samadi, the erstwhile bachelor Independence Day special issue administrative system, such dormitory that lost is significance of Heritage Explorer on a topic institutions are functioning as in the present context. Traditional Administrative dispute redressal mechanism. Under such circumstances, Systems and Youth Institutions Still they have their own this volume is very much among the Janajati of North East importance. Except grievous important to provide us an insight Bharat edited by Mr Amarendra offences most of the disputes are view of the various indigenous Brahma. It is come to known that settled through such self governing institutions, village the foundation is bringing mechanism. They are known by councils, youth institutions, monthly publication on various different names among different customary practices of the issues focusing on north east. communities. Their foundation is various ethnic groups of the This particular issue is a special based on the traditional laws of region. Except of few most of the one focusing on various the respective communities. scholars are indigenous indigenous practices pertaining Though they are continuing in the scholars. They know better their family, clan, village same manner, there are own society than others. Their administration, traditional changes in terms of power and emic perspectives are always administrative system as well as functions due to advent of significant. This volume youth dormitories prevalent modern justice system, comprises are 38 articles among the various indigenous panchayati raj, modernization, contributed by various noted groups of the north east. spread of modern education and scholars of the region. I am sure The North East is the home changing outlook of new that this volume will be helpful for of diverse ethnic groups with generation. Due to influence of all kinds of readers, their colourful customs and globalization, it is seen that every academicians, planners and traditions going on across the society is passing through a policy makers. The editor must generations. Each group is process of transition and be complimented for his untiring unique from one another in terms transformation. So there are effort. of their dialect, dresses, changes which is inevitable. It is traditions, festivals, customs, due to that the youth indigenous organizations as well organizations like bachelors as local self governing dormitories have lost its institutions. These aspects are importance. It was used earlier Dr Ranga Ranjan Das very much interesting so far as as centre for education, training Director [i/c] various disciplines are to make a person for responsible Law Research Institute concerned. The interesting community member and Eastern Region aspect of these societies is recreation. It also involves in Gauhati High Court presence of customary laws various welfare activities of the Guwahati-781001 which is responsible for communities. Now except a few, maintaining peace and harmony it lost its relevance. The murung in the society through an of and jirkedam of Date: 08.08.2016

Heritage Explorer 3 Independence Day Special Issue 2016 Dear Readers,

We would like to have your comments on the articles published in the Special Issue of Heritage Explorer with the title, ‘Traditional Administartive Systems & Youth Institutions among the Janajatis of Northeast Bharat’. We hope it will be hopeful for other readers too in developing new ideas and better insight.

Also we would like to have comments from Esteemed Readers on articles being publishing in our Regular Issues also. It is to share ideas with all others and to give a direction to this publication.

With Regards Amarendra Brahma Editor

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Heritage Explorer 4 Independence Day Special Issue 2016 FFFrom Editor’r’r’s Desk

We are glad to offer this Special Issue of ‘Heritage Explorer’ on the eve of Independence Day 2016, with its subject centered on - ‘Traditional Administartive Systems & Youth Institutions among the Janajatis of Northeast Bharat’.

A number of Janajati communities use to dwell here in this region, may they have a small or big population, but each of them have their own social administrative systems which are rooted deep in their village and family life. All those systems are being inherited by them through generations. All of them were learned people who had evolved such systems keeping in mind their impact in the community life for all times to come. Today, such people are rare who can see into the very essence as well as causes of all such systems – “why and how they were evolved in the society, their impact; what new systems can be evolved and what modifications/reformations should be done to the existing ones.”

Today, due to modern education systems and changed life styles, some of those systems are changing which is inevitable. Youths started moving outside their main inhabitations in search of livelyhood where they do not find a society of their native villagers and so they remain away from the traditional administrative systems, but these systems are still in practice in many a villages in this region of NE Bharat. They differs from one community to another and each of them have their own logic, no one can be said illogical!. It may be suggested that some social-scientists should come forward to study and analyse them.

The presence of police personnel in the village and hilly areas is very negligible here and Courts invites only a few number of litigations. The reason of this effect is the administrative systems of the Tribes in the Northeast. There are village councils, which functions in various names, use to settle all types of village cases- both civil and criminal, due to which only a few cases use to reach the

Heritage Explorer 5 Independence Day Special Issue 2016 courts. But it is interesting to say, the higher Courts always use to refer the decisions of the village courts with utmost importance as the people who had put their mind into it knows either of the parties and their backgrounds. If, with some modifications, such self-rulling systems put into practice nation wide, which was true once upon a time in the ancient Bharat, Courts’ burden along with their expenditures can be minimised. The next step of “Panchayati Raj” should be “Village Courts” or “Gram Darbar”!

There were systems of youth dormitories in each of the janajatis which were used for their training and putting the youth force in village economic engine which are no more in practice, vanished now a days. But they took the shape of students organisations, units of which are formed even upto village level which can not be found any where in the country outside Northeast. In other parts of the country Students organisations are college centric. Alas to say, in many of the students’ organisations elders’ role is negligible. Though Youths are a Force but Elders are the Eyes, without the giuidance of the elders youths power may prove to be devastating. Hence the youth organisations should be given a new shape for their integral develoment as well as for the welfare of the community as a whole as Youths are the Future of that Community.

Amarendra Brahma Editor

Heritage Explorer 6 Independence Day Special Issue 2016 Contents

Local Self-governing Institutions of the Tribal in North-east : A Study of the Village Authority/Council P-9

Indigenous System of Justice among the Akas of P-13

Traditional System of Justice Among the Apatanis of Arunachal Pradesh P-17

Traditional Administrative System and Youth Institution Among Idu Mishmis of Arunachal Pradesh P-25

Traditional Administration Systems in Kman Mishmi Tribes of Arunachal Pradesh P-27

Aspect Of Indigenous Justice System Among The Mishmis Of Arunachal Pradesh P-37

Indigenous Justice System Among the Khamptis of Arunachal Pradesh P-44

Traditional Administrative System of Nyishi Tribe of India P-50

Traditional Governing System in Wancho Tribe P-54

Traditional Administrative System and Youth Institution of Zakhring (Meyor) Janajati of Arunachal Pradesh P-56

The Raseng of Adi Peope P-62

Traditional Administrative System & Youth institutions among the Hrangkhols of Assam P-64

The Oraons’ Traditional Administrative Systems and Youth Institutions P-66

Traditional Village Administrative System of Dimasa Kachari Society P-68

Traditional Administrative Systems of Halam Tribe P-70

Social Administration of the Dalu/Daloo community of P-71

Traditional Administrative Systems and Youth Institutions of the Karbi Community of NE India P-73

Traditional Administrative System & Youth Institution of the Bodos of Northeast Bharat P-79

Heritage Explorer 7 Independence Day Special Issue 2016 THE ROLE, POWER AND FUNCTIONS OF SARPANCH P-84

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Traditional Village Administrative System of P-87

Zeme Nagas’ Traditional Administrative system P-100

A Neat View on the Administration in The Maring Tribe P-103

The Thadou-Kukis P-104

The Dorbar System in the Jaintia Tribal Community P-106

Nokpante: The Bachelors’ Dormitory of the Garos P-111

Hynniew Trep Society P-114

Œfl¡±‰¬ Ê√ÚÀ·±á¬œ1 ¬Û1•Û1±·Ó¬ ¸˜±Ê√ ¬ı…ª¶ö± ’±1n∏ ¬ı±_±˚˛ Úfl¡í1 ˆ¬”ø˜fl¡± P-116

˝√√±Ê√—À√ª ‹øÓ¬˝√√…¬ı±˝√√œ ¸˜±Ê√ ¬Ûø¬ı˛‰¬±˘Ú ¬ı…ª¶ö± P-119

Traditional Administrative Systems and Youth Institutions of the Lais of North East India P-122

Traditional Institutions of the Hmar Tribe P-125

The Village Organization and Administrative System of Society P-131

The Social Administrative System in the Konyak Tribe P-134

Administrative Systems and Youth Institutions of Chakhesang Tribe of Nagaland P-136

Dzumsa: Traditional system of governance in Lachen and Lachung villages of North P-139

Traditional Administrative System & Bachelors’ Institution of P-142

Traditional Administrative System and involvement of Youth among the Malsom Janajatis of P-150

Traditional Administration Sytem & Youth Institution Among the Community P-153

Heritage Explorer 8 Independence Day Special Issue 2016 Local Self-governing Institutions of the Tribal in North-east India: A Study of the Village Authority/Council

- Vanthangpui Khobung

In the wake of India’s North-East India comprises of The pre-independence independence from British rule, eight States namely Assam, scenario the tribal were allowed to have Arunachal Pradesh, Meghalaya, Before the British came, the institutions in accordance with , Nagaland, , tribal communities belonging to their traditional-customary laws Sikkim and Tripura. All these Kuki-Chin-Mizo and Naga and practices. This was done to states have a remarkable groups subsisting on shifting preserve their cultural identities, number of tribal populations. cultivation as the dominant mode interests and allay their fears of Tribal populations may be of production and livelihood lived exploitation at the hands of the grouped into plain tribal and hill in small groups. Each groups non-tribal. Therefore, a variety of tribal. To the hill tribal, a policy of were organize into villages with institutions dominated by the a defined territory. This mode of traditional tribal culture with minimal political interference living gave rise to strong semi-autonomous and self- was followed by the British. None of the political reform introduced regulated village governments in managing indigenous local the form of Chieftainship and institutions at different level exist. were extended to the hill tribal of Council of Elders. However the North-east India. As such, a Changes have been introduced functioning of this institution variety of local self-governing from time to time. In most cases, differs from tribe to tribe. Among these changes have been institutions with their associated the Kuki-Chin-Mizo groups and introduced in response to the participatory structures and some tribes among the administrative needs for the processess existed among the various developmental policies hill tribes. Tribes belonging to Nagas like Semas and of the state. This paper presents Kuki-Chin-Mizo and Naga groups Konyaks, hereditary chief possessed executive, legislature an overview of continuities and are hill tribes mainly found in the and judicial powers in the village. changes of the local self- states of Nagaland, Mizoram and His decisions were final in all governing institution existing in hill areas of Manipur. This paper the form of Village Authorities/ matters. The chief decided both presents an overview of the Councils in the three states viz. civil and criminal cases continuities and changes of the Manipur, Mizoram and Nagaland according to the customary law local self-governing institution of located in the north-eastern parts of the village. He was the these groups. For this purpose, of India. Though known by traditional village head having different names –Village Council the pre-independence scenario authority to enact laws and at the in Mizoram and Nagaland and is laid out first followed by the same time executed these laws Village Authority in Manipur, they various legislative acts at his discretion. The chief are the only institutions in the introduced and the consequent appointed members of the village level that still has a changes along with this. The council of elders to assist him in traditional ethos in modern local study is based on both primary village administration. Council of government setting. and secondary sources. elders was chosen from among

Heritage Explorer 9 Independence Day Special Issue 2016 the subject who possessed tact The Legislative Acts and accorded due emphasis to and wisdom and who was well the continuities and changes traditional customary practices versed with customary laws and and usages. Members for village Various acts have been usages of the people. council are chosen in different passed regarding the village Theoretically all powers were ways depending upon the acts Governments after India gained vested in the hands of the chief, and existing customary laws and independence from the British yet in practice he would never try practice. They may be directly rule. This is followed by any case without consulting his elected by the people or by clan legislative recognition by most of council. A chief who govern members and also nominated by the states. Various Acts were strictly according to custom could the chief or deputy passed in this regard. Some of do almost everything he liked commissioner or clan members. them are Lushai Hill District without losing his followers, but The changes do not happened (village council) Act, 1953; a weak chief who tried petty over a single act. For example in tyrannies soon found himself Nagaland Village and Area Manipur, the first act in 1947 gave without any subjects. The only Council Act,1978; Nagaland the chiefs the right to nominate recorded incident where people Village and Area Council the members of the village revolted against this system was Rules,1979; Manipur State Hill authority/council while the in 1880 when some of the chiefs People’s Regulation Act 1947; subsequent act in 1956 tried to became unduly oppressive and Manipur Village Authorities (in Hill impose restrictions on this arrogant failing to follow the Areas) Act,1956. These Acts power by introducing the traditional customary norms in provides the village authority/ provision for election of the the erstwhile Lushai hills. But this councils with a varied and well members, if not to be nominated was shortly put down before it defined powers, responsibilities by the Deputy Commissioner of assume a large- scale nature. and more statutory cognizance the District. On the other hand, the rest of the than before. While some The new acts also provide a other Naga tribes had relatively functionary and socio-political democratic village adminis- functions were either abolished separate administrative, judicial tration. The chiefs were either or co-opted and incorporated and developmental role for the selected or elected for a definite under these acts, some village authority/council. In addition to the general period or for lifetime. He was functions have also been added. administration of the village assisted by a council consisting The institution of Chieftainship according to customary laws of most senior male heads of the was totally abolished in Mizoram like settlement of land disputes, clans of the village. The council when the village councils took management of community and of elders occupies an important over the new system of village forest land, fixation and allocation position in village administration administration on 16 August, of jhum sites, developmental and their function was to aid and 1953 with the passing of Lushai functions are entrusted to the advise the chief in the village Hill District (village councils) Act, Village Authority/Council by the administration. The British 1953. For some tribal living in various acts. In Manipur, a colonial administration formally Nagaland and Manipur who Notification for village authority, recognized the traditional previously had hereditary chiefs, 1971 entrusted village authorities authority of villages as an it is still a continuing process. to identify and select effective means of administration The hereditary chief becomes beneficiaries under poverty at the grassroots level. Except ex-officio members or chairman alleviation schemes. They are for few changes, the chief and of the village authority. his councils continued all internal also entrusted to review all the and local administration with The composition of members developmental works within the hardly any interference from for the village councils/authority village and report to the them. envisage under the different acts Block Development Officer.

Heritage Explorer 10 Independence Day Special Issue 2016 Developmental role of village the identification and selection of Publishing Corporation, New council in Nagaland is more beneficiaries under the various Delhi, 1975. P. 61 & Chinkholian pronounced than that of the schemes meant for rural Guite, Politico- Economic village authority in Manipur. Along development and ensured proper Development of the Tribals of with their role in the identification implementation of various Manipur: A Study of the Zomis, of beneficiaries for development programmes of the central and Anmol Publication, 1999. pp 34- programmes, they are to state governments. 39. formulate and supervise village Conclusion [2] C. Nunthara, Mizoram: developmental scheme; help The extant local self- Society and Polity, Indus government agencies in carrying Publishing Company, New Delhi, out developmental works in the governing institutions – Village Authority/ Council – of the Kuki- 1996. p. 69 & Chinkholian Guite, village, receive grant-in-aid, Politico-Economic Development donations, subsidies from the Chin-Mizo and Nagas have evolved from traditional of the Tribals of Manipur: A Study government or any other of the Zomis, Anmol Publication, institutions which were primarily agencies; to provide security for 1999 pp 34-39. due payment of loan by any geared to maintaining social permanent resident of the village cohesion, security and spirituality [3] T.T Haokip, Contesting from the government, bank or of the community. No notable Authorities in Manipur: A Study of financial institutions, to lend economic functions were found Kuki chiefship and Democratic money from its fund to the in the traditional institutions, Governance, A Paper presented deserving villagers; to enter into whereas the village Authority/ in the SAP-UGC Seminar, any loan agreement with the Council has very important Shillong, 2009; A.P Purundare, government, bank or any economic functions besides its “Local Self-Government financial institutions. Another normal socio-political functions, Institutions in Mizoram’’ in B.P important function of village though its religious function is no Maithani (ed), Local Self- council is to constitute Village more significant. Village Council Government Systems in North- Development Board (VDB), a plays an important part in East India: An Appraisal, NIRD, statutory body to assist the economic planning and Hyderabad, 1997. P. 238 & Ksh. village council in executing implementations of policy Bimola Devi, ‘Administrative development policy programs. In programs at the grass-root level. Changes in the Hill areas of Mizoram, one peculiar functions However, it is very important to Manipur’ in M. Horam (ed), The note that since time immemorial Rising Manipur, Mittal entrusted to the village council is the women folks are not given Publication, New Delhi, 2002. p. enforcing Hnatlang, where all opportunity to participate in the 23. able bodied of villagers are functioning of village supposed to offer their services [4] C. Nunthara, Mizoram: governments and till date such for the welfare of the village. They Society and Polity, Indus discrimination continues to exist also assist Local Area Publishing Company, New Delhi, in the Village Authority/Council. Department (LAD) in conducting 1996. p. 69 Therefore, to effectively pursue elections to village council. It is the various powers and functions [5] B.C. Allen, Gazetteers of also their duty to report to the of Local Self-governing Naga Hills and Manipur, Mittal government about paddy harvest Institutions, there is an urgent Publication, New Delhi, 2002. in the village and the needs of the need to include women in such p.64. See also S. Srinivasan & villagers like school, post-office institutions through amending K.Haloi, “Local Self-Government and, construction of inter-village the existing laws. Insitutions in Nagland”in B.P path. Through their membership Maithani (ed), Local Self- in the Village Development Endnotes Government Systems in North- Committee (VDC), they oversee [1] M. Horam, Naga Polity, B.R East India: An Appraisal, NIRD,

Heritage Explorer 11 Independence Day Special Issue 2016 Hyderabad, 1997. Pp 289-293 & Imphal, Manipur; Government of Manipur’ Directorate of M. Horam, Naga Polity, B.R Manipur, A Handbook of Manipur Development of Tribals & Publishing Corporation, New Village Authorities (in Hill Areas) Backward Classes, Imphal, Delhi, 1975. pp. 59-60. Act 1956, Imphal, Manipur; 1987.pp. 23-25. Government of Nagaland, A [6] See R.N Prasad & A.K [9] Hnatlang is a form of Handbook of Nagaland Village Agarwal, Modernization of the and Area Council Act, 1978, cooperative labour and can be Mizo Society, Mittal Publication, , Nagaland; seen as a forced labour called New Delhi, 2003.pp. 194- 195; Government of Nagaland, A upon the village communities B.P Maithani (ed), Local Self- Handbook of Nagaland Village either by the chiefs, village Government Systems in North- and Area Council Rules,1979, councils or the youth leaders East India: An Appraisal. NIRD, Kohima, Nagaland & H.C called val upa. It is practiced by Hyderabad, 1997 & S.K Thanhranga, “Village Councils all tribes of Kuki-Chin- Mizo Chaube, Hill Politics in North- in Mizoram”, Published by P.C groups. East India, New Delhi: Orient Chhuanhrangi, Aizawl,1994. Pp. [10] Arvind K. Sharma, Rural Longman, 1973, pp.18-25. 29-33. Development in Mizoram -A [7] Government of Manipur, A [8] H. Kamkhenthang, An Study of IRDP, Har-Anand Handbook of Manipur State Hill aspect of Tribal Poverty and Publication, New Delhi. 2004. People’s Regulation, 1947, Remedy among the Tribes of Pp. 34-35 (Source: Internet)

Heritage Explorer 12 Independence Day Special Issue 2016 Indigenous System of Justice among the Akas of Arunachal Pradesh - Dr Ranga Ranjan Das

The Akas are numerically Akas, have been retaining their The structure and function of small but significant tribe of self-identities by practising their administration of justice among Arunachal Pradesh. The word customs, laws and institutions the Akas are age-old and ‘Aka’ means painted, as it is their through the existence of Village customarily practised from time custom of painting their faces Council. Such practices are immemorial. Some of the salient profusely with distinctive marks, prevailing since time features are highlighted below. especially among their immemorial. According to Aka The Village Council in Aka womenfolk (cited in Barooah mythology, Mukhugobro and dialect is called as Nyetchi Raaj 2011: XII). They call themselves Thingobram started the first Rai and a meeting of the council as Hrusso. According to a myth, Village Council. The disputes, if is known as melley. All the Buslo Aou was their ancestor and any, are settled according to their important matters relating to the they originated from the earth customary practices and norms. villagers are subjected to the and the sky. They believe that territorial jurisdiction of the they migrated to the present The Nugouor the Sothkokunubrou and his Village Council. It acts as a court habitat from a place known as of justice guided by traditional Ziga (Lanka pur) which might be deputies, Bhaga and Gibba of the concerned village usually usages and customs for somewhere in upper Assam offences committed against (Singh 1994: 57). They are settle the disputes. For inter- village disputes both the individuals or community. Village inhabited in the eastern valley of Councils are the supreme the Bomdila range in the West Gaonburas and members of the Village Council settle it. In few administrative agency of the Kameng District of Arunachal villages. The Village Council can Pradesh. Their main complex cases the Gaonburas from neighbouring villages are deliver a judgement from house concentration is the Thrizino area hold disputes to inter village and is confined to twenty three called for help in settling a case. At the last stage people go to conflicts in both the civil and villages of which Dijungania, criminal cases. The villagers can Jamiri, Buragaon are some of district administration to solve their problem. The Aka people participate actively in the council the largest and prominent. The meetings and discuss publicly society is patriarchal and there distinguish between civil and criminal cases. Settlement of without any hesitation. The are two main clan: kavastsun Village Councils allow both the and kaotsun (Koley 1990: 169). cases may or may not involve accused and the complainant to fine- by a cow, a pig, mithun or In the West Kameng district, they argue for themselves. The are predominantly settled in three cash, depending upon the nature judgements are pronounced in and gravity of the case. A habitual circles: Thrizino circle, Jamiri accordance with the age-old circle and Bhalukpung circle. The criminal e.g. thief, is punished by traditions and customary laws threatening or handing over to observations reflected here is on after careful considerations of the the basis of the study conducted police. Disputes are also settled divergent viewpoints. The by oath (tsigratha) in exceptional in three different villages: Thrizino discussion continues until a Headquarters, Giziri and Jamiri cases. consensus is reached. Point. STRUCTURE AND The Nyetchilew khew also FUNCTION OF The tribal communities in known as Nyetchilew Nugow is Arunachal Pradesh including ADMINISTRATIVE AGENCY the Chief of a village. The

Heritage Explorer 13 Independence Day Special Issue 2016 Nyetchilew Khew is usually to have experiences from the session of the council. It is the distinguished as the wealthiest of council’s sessions regarding all convention for all the members all the villagers who also have aspects of the community. It is of the village to participate in the good knowledge and more the institutionalised way of meetings. The position of experience in the customary transmission of cultural heritage gaonbura is not hereditary. laws and traditions. There may among the Akas. Quality, knowledge and be more than one Khew in a experiences are the main criteria There is no fixed term of office village, depending on the size of for the council and its members. for eligibility to become a population of the concerned gaonbura. However, a son or a They donot get any special village. There are two other privileges in the village. The fines younger brother of the preceding functionaries known as the gaonbura may get better chance collected in any case are not Bhaga and the Gibba, who assist given to the council members, if they possess the desirable the Khew in discharging his qualities for the post. rather kept for any developmental responsibilities. There are activities to be utilized in the Functions instances when the same person village. However, the The Village Council has the can be a Nyetchilew Khew and membership may temporarily be the Gaonbura at the same time. jurisdiction on all-important suspended for dishonesty or matters affecting village The main duty of the Bhaga major loop-holes in the eyes of community. Its functions are is to inform the gaonbura about customs. manifold i.e. judicial, the local activities and important No woman has the right to be administrative and happenings in the village such as a member of the Village Council. developmental. As the Village commission of crimes, degree of Women only posses the right to Councils are responsible for punishment, disputes, and so on. speak in the council’s session, if maintaining the law and order Sometimes the Bhaga also she is invited or summoned to situation of the village, a variety presides over the meeting of the give her opinion or evidence. of cases or suits are tried by the village council in absence of the Gaonbura is usually councils, which are presented gaonbura. The Gibba keeps below in a categorized way. watch over the people and their unanimously selected in full activities, character and happenings, which may likely to Land & Property disturb the peace of the Hunting & Fishing community. Inheritance Civil Cases Formation Marriage, divorce & widow The unit of political remarriage organization in Aka society is the House trespass village community, as a whole, Cases acting in the form of a Village Adultery Council. All adult men are the primary members of the Village Theft Council. The active members Cheating are selected out of the primary Criminal Cases Elopement members. Usually the active Burglary members are elders, having Rape experience and knowledge of the customary laws. The term of Seduction of girls active member is for full life span. Killing of other’s animal The youngsters are given scope

Heritage Explorer 14 Independence Day Special Issue 2016 To prove someone guilty or system of oath and ordeal to punishment imposed by the innocence the following steps are prove guilt or innocence. Oath customary laws among the Akas generally followed: and ordeals are used only when is presented in a tabular form. It a) A meeting of the council is normal procedures of judgment shows that some crimes are fail to yield any result. Ordeals taken as serious and some are convened when a plaintiff files a suit against somebody, are not preferred normally, but in lighter. some of the interior villages b) The council summons the Oath and Ordeals occurrences of ordeals were (Tcchagajiu) accused. The accused will have reported. to be present before the council The Akas follow a traditional Nature of Punishment and explain the fault committed form of oath and ordeal as a by him, The degree of punishment subsidiary method of c) If he denies his and its nature varies from crime administering justice. The main to crime. It also varies for some objective of this process is to involvement, he is directed by the Village Council to take an oath, crime depending upon the provide speedy justice and submissiveness and behavior of immediate solution of dispute. d) He will be responsible to the accused. Sometime fines There are various forms of oath prove of his innocence through are imposed. The degree of and ordeals among the Akas. eyewitnesses, if any, Degree of Punishment and Fines among the Akas. e) Before the meeting begins, SI. Nature of Crime Punishment & Fine the gaonbura collects some No. relevant information regarding 1. Petty theft a) To confess and return the stolen happenings through his own articles b) No fine informants - the Bhaga and the 2. Seduction of girl a) Forced to marry or Gibba, (if the girl becomes b) Fine of Rs. 1,000-10,000/-to girl’s pregnant) parents. f) If eyewitness is not available 3. Adultery a) One mithun to the council. or appeared to be reliable, b) One mithun, edi cloth & pig to the victim circumstantial evidence may be c) Remuneration of the priest (Fine imposed considered, only on male partner) g) If the accused confesses 4. Elopement a) Payment of Bride-price to the husband of the woman, for the elopement of the charge, then there is no married woman. problem to prove. If they do not b) An extra amount as penalty to the confess, the council initiates the council by the man. 5. Violence & a) Fine of Rs.1000/- or more Disturbance b) Fine may be in kind also. of Peace c) The accused is socially ostracized for a temporary period or permanently in some cases. 6. Rape a) Forced to marry and compulsory payment of bride-price in raping an unmarried girl. b) Highest amount of fine is imposed in raping a married woman. 7. Murder a) Forced to pay penalty to the victim’s family; the amount varies. 30-50 mithuns for the murder of a well respected and rich person and 5-10 mithuns for the murder of an ordinary person. b) If the culprit is unable to pay the fine imposed on him, he may be handed over to the family of the victim.

Heritage Explorer 15 Independence Day Special Issue 2016 Two examples are mentioned piece is put on top of the leaves Acknowledgement below: on his palm. Then he has to take The author is thankful to Dr five steps ahead and throw the a) Hot-water process - It is a Jeuti Barooah, under whose iron piece at a stack of dry bush very common form of ordeal at the end of the place of ordeal. direction the research work was among the Akas. This process If after the ordeal, the accused accomplished. Further, sincere is usually administered in case remains uninjured and his palms acknowledge is also for Sri of major or heinous crime i.e. do not burn, he is considered as Baharul Islam Laskar who was murder, attempt to murder or innocent. associated with the research practice of black magic etc. In work. this process, water is boiled in a The age-old values and metal pot with the head of a snake traditions are changing due to Reproduced Part or a piece of skin of tiger or advent of modernity. However, Barooah, J (directed) 2011. panther in it. After the priest the people still like to follow clan ‘CHAPTER IV- Administration of and village exogamy in marital (megou) utters mantra, the Justice’ in Customary laws of the relationship. But, at present accused is directed to put his Akas of Arunachal Pradesh. marriages between Akas and hands into the boiling water. If the Guwahati: Law Research non-Akas are occurring and culprit can bring out his hands Institute, Gauhati High Court without injury, he proves himself being accepted in the present innocent of the crime caused. On day society. However, there is References still relevance of traditional village the contrary, if his hands are Koley, RN. 1990. ‘Customary council. Although the institutions injured or burn marks are Laws of the Akas’ in P.C. Dutta of traditional Village Council and appeared on his hands, he is and D.K.Duarah edited Aspects proved guilty undoubtedly. He Panchayati Raj system perform their functions independently, till of Customary Laws of Arunachal may be forced to pay sufficient Pradesh. : Directorate of compensation to the victim as today the village council is Research, Government of decided by the council. functioning almost in the same way ( ibid Koley 1999, p 58). But Arunachal Pradesh, pp. 169-185 b) The procedures of the with the introduction of modern …………….1999. ‘AKA’ in Red-hot Iron Piece ordeal are as justice system, a section of BB Pandey, DK Duarah and N follows: people like to approach it. To Sarkar edited Tribal Village understand the present situation, At the beginning, the accused Councils of Arunachal Pradesh. further research is necessary. who has to prove of his Itanagar: Director of Research, innocence, needs to cross a Note: This write up is Government of Arunachal gate of wild thorns’ without reproduced from our published Pradesh, pp 41-64 hurting himself. Then, he has to work on the customary laws of keep five leaves of wild plants, the Akas of Arunachal Pradesh. Singh, K.S (ed). (1994). 2015. which are Gyigi, Sthoguma, The chapter IV is reproduced ‘AKA’ in The Scheduled Tribes. Nyethugoma, Somse and here for making it greater readers People of India. National Series Mechime. These leaves when and inviting their comments, Volume III. New Delhi: Oxford touched, causes irritation to the remarks, inputs and suggestions University Press and skin. These leaves are put in his on the changes that happened in Anthropological Survey of India, palm. Afterwards, a red hot iron last fifteen years. pp. 57-59

Heritage Explorer 16 Independence Day Special Issue 2016 Traditional System of Justice Among the Apatanis of Arunachal Pradesh

- Dr Ranga Ranjan Das

The Apatanis is one of the There are three classes of take notice of a dispute unless it most interesting and significant Buliang, - Akha, Yapa and Ajang becomes a public issue which tribe of Arunachal Pradesh. They buliang as classified by Prof deserves immediate attention. trace their decent from a mythical Haimendorf and others. The These offices of buliangs are ancestor Abo Tani. It is believed Buliang is a two structured hereditary in the sense that a that their ancestors came from organization. They are, capable son of a buliang a place in the north known as (i) Buliang and (ii) Miha Pillo. becomes a buliang afterwards. Upyo Supung (Mudu Buru, Miha Pillo (Buliang) are selected Generally if a father of a according to some) which lay by buliang usually from those particular clan is buliang, then close to . According to their families of a clan who do not one of his sons, who is an able legends, they arrived in three contribute a buliang. This makes one, can succeed to the position batches by three different routes more representative and of the father and the honor of the to their present habitat and democratic. Buliang and Miha office of buliang is given at the cleared the area of a species of Pillos are treated equally except time of myoko festival. For wild reptile called buru with the in contributions given by the rendering service to the clan or help of some magical objects. performers of Subu and Murung community, the buliang is They are mostly concentrated in performers to their fund called rewarded with ceremonial gift like the seven villages in and around Amang. If buliang gets Rs.100/- beer and meat at the time of Hapoli and Ziro now called (Rupees one hundred) only, then festivals. When there is any Apatani valley in the Lower the Miha Pilloos get Rs.50/- dispute in the village, the Subansiri district of the state (Rupees fifty) only as their buliangs sit in the lapang (public (cited in Singh 1994: 65). They Amang. platform) and settle the dispute are an enterprising, industrious in a customary rule. But Meetings of buliang are and most advanced group of settlement of the disputes is not usually presided over by the people in the state in respect of in the manner of a Judge in a eldest buliang among those intense cultivation, utilization of court of law. The council of gathered for the deliberations. cultivable land, agriculture cum Apatani buliang meets informally. Decisions are usually arrived at pisciculture and orchid cultivation The parties to disputes are given (Barooah 2007: XVII). by consensus. a chance to put forward their The Apatanis have a popular Though the buliangs are said views through knowledgeable democratic form of village to be strong enough for relatives. authority called buliang. Only settlement of any dispute, in If there is any dispute between male members can become its practice, it is not so in the two villages in the Apatani valley, members. There is no bar present day society. The then the buliangs of two villages against women’s participation in buliangs now act primarily for the try their level best to settle the the buliang, but the convention duty related to festivals like dispute. If they fail to come to a has been that women have so myoko and some traditional fruitful decision, there will be far remained aloof from taking practices during the festivals. sittings among all the buliangs of active part in the formal buliang The buliangs normally act as seven original villages in a meetings. arbitrators of tribal law and do not

Heritage Explorer 17 Independence Day Special Issue 2016 particular village, which can be district administration. It does not Committee. Gram Panchayat in said to be an inter-community mean that the role of buliang is Apatani valley started in the year buliang. Then they will find minimal in the village 1969. The North East Frontier solution between the two administration. As a matter of Agency Panchayati Raj contending villages. Dapo is not fact, the authority of the buliang Regulation 1967 (Regulation of a treaty. Treaty is called Gyotuh members over the members of 1967, as amended by the in Apatani. It is a notification; it is the clan is undisputable. N.E.F.A. Administration) a means of soliciting support of In order to regularize the co- Supplementary Regulation, 1971 the buliangs on a decision given operation between the buliang (Regulation 4 of 1971) defines by some buliangs for and gaonbura in the matter of that Gram Panchayat is the Unit implementation. running the village administration of the Panchayat system of The buliang’s importance are the government revised parts of local- self-government at the somewhat reduced, as the Asssam Frontier Regulation village level. As per the latest gaonbura is held as an 1945, para 5, and established amendment of this Act, the administrative wing at the lower Village Council by an order of the Gram Panchayat constituencies rung. Though the powers of the Commissioner The member of have been delimited in which one buliangs are not curtailed by the such council is appointed by the member shall represent a administration, yet it becomes Deputy Commissioner from population of 100 and if the reduced, in the presence of gaonbura and buliang members. population is more than 250, three gaonburas, panchayat and the Gram Panchayat Members The gaonbura, by virtue of his (GPMs) could represent. The Deputy Commissioner’s Court. position as the head of the village It may be said that men are more Anchal Samiti and Zilla Parishad council, acts as a representative constituencies have also been keen to adopt new ideas of the administration at the village disseminated through the village delimited. level. Besides the gaonbura level, area level and district level there is political interpreter (ii) Anchal Samiti: Anchal organizations. Introduction of (katoki) employed by the samiti is the block level local self- gaonbura system is not very old government for maintaining government in Arunachal in Apatani valley and they are cordial relations between the Pradesh. In Apatani plateau also appointed by the district villagers and the administration. Anchal Samiti is one of the administration. They are The gaonbura and political important local self-government provided with red coats by the interpreters assist the agencies, which deals with most government. The government government officials to perform of the important developmental also appoints one or more head their duties. work at the block level. Anchal and assistant head gaonburas in Samiti consists of the following the villages. The gaonburas are In the year 1969, Arunachal members: also paid honorarium by the Pradesh (then known as government. N.E.F.A) introduced the three-tier (1) An Anchal Samiti includes structure of local self-governing near about twenty five Gram In the Apatani society, each bodies, namely: Panchayats and one member of clan has at least one gaonbura each Gram Panchayat must be and each village has atleast one (i) Gram Panchayat represented in the Anchal Samiti. head goanbura. Now in the (ii) Anchal Samiti Apatani plateau gaonbura plays (2) Five members from Co- an important role in the village (iii) Zilla Parishad operative Society, which is administration. Presently for any (i) Gram Panchayat: situated within a Block. village dispute the villagers come Introduction of Panchayati Raj in (3) The Deputy to the gaonbura for settlement as Arunachal Pradesh is based on Commissioner nominates five the latter is directly under the the report of the Ering members.

Heritage Explorer 18 Independence Day Special Issue 2016 (4) The Sub-divisional Officer (10) Public works, such as Regulation of 1967 has been (S.D.O). Of a Sub-Division improvement of village roads, amended several times. As per the amendment of the 1997, represents the Administration as (11) Education and culture, an ex-officio member. 2001 and 2003 the Panchayati (12) Self defence and village Raj election was conducted in The S.D.O. who represents defence, the month of March-April 2003 the administration acts as (13) Administration, where the members of three-tier President of the Anchal Samiti. system, i.e., Gram Sabha, Vice President is elected from (14) Welfare activities and Anchal and Zilla Parishad were among the members of Anchal (15) Agriculture and elected directly by adult Samiti. The main function of the preservation of forests. franchise. The candidates were Samiti is to look after the elected on political party basis, In the Apatani plateau, Anchal planning and development of the and the respective chairpersons Samiti has done many public Block. In fact, Anchal Samiti is of all levels were elected by the works, such as most of the one of the important self- respective elected members for villages are now provided with the first time. In the Zilla level for government units through which piped water so that the villagers the first time the chairperson was many developmental and welfare might drink water elected by the elected ZPM that works are being done in the Implementation in Central Govt. was earlier held by the Deputy villages of the Block. On the other schemes are not initiated by the Commissioner. Now, the Project hand, Samiti has to play an Anchal Samiti. Director of DRDA acts as active part for improving the In Apatani society, there are Member Secretary of the Zilla standard of education, seven Zilla Parishad segments Parishad and the Block agriculture and to look after the viz, Reru-Kalung, Tajang, Hari, Development Officer (BDO) acts administration in the Block. Hong Nichi, Hong Niithii, Hija and as Member Secretary at the Besides this, Panchayat Raj Diibo. In Reru-Kalung Zilla Block level. For the first time Regulation Act of 1967 has Parishad Member (ZPM) 33% of reservation has been vested some important powers segment, there are 17 Anchal given to women at all levels. with the Anchal Samiti, namely, Samiti Member segments Administration and (1) Improvement of sanitation (ASMs), in Tajang 16 ASM Customary Laws and public health, segments, in Han 19 ASM segments, Hong Nichi have 17 The administration of justice (2) Public works, such as ASM segments, Hong Niithii have in some of the tribal societies is improvement of village roads, 17 ASM segments, Hija have 17 carried out by the tribal or village councils in accordance with their (3) Education and culture, ASM segments and Diibo have 24 ASM segments, own tribal customary laws. (4) Self defence and village Among the Apatanis also the defence, (iii) Zilla Parishad: This customary laws still prevail. parishad is the highest authority (5) Administration, Though the customary laws are of the three-tier system of local considered as most important for (6) Welfare activities, self-government in Arunachal administration of justice among Pradesh. The Arunachal (7) Agriculture and the Apatanis, still for some cases, Pradesh Panchayati Raj preservation of forests, the people are required to go to Regulation of 1967 provides Zilla the Deputy Commissioner’s (8) Improvement of industries Parishad for every district. It is court and sometimes also to the including cottage industries, etc., the district level local self- High Court. government. (9) Improvement of sanitation After the emergence of the and public health, The Panchayati Raj new administration system and

Heritage Explorer 19 Independence Day Special Issue 2016 appointment of the Gaonburas pasudu. In this stage there is question of prestige for each of by the local administration, every possibility of manhandling, the rival parties. in case there is sometimes a conflicting situation which may cause injury to both too much of destruction of arises between the traditional sides, If there is injury to one side material wealth, the elders village council system buliang then a fine may be imposed on decide to intervene to stop it. and the administration. the person who injures the man. Now a days lisudu is a thing of Gaonburas are the Then the opponent will kill a the past that is not allowed as representatives of administration chicken, tear into pieces and decided by the young generation. and not head of the villages and sacrifice a dog or a cow in front In this regard the uncles and village councils. In this respect of the house of the opposite relatives of both the parties try an order is issued by the Deputy party, which is called lisudu. their best to help in the matter of Commissioner. (Appendix - IV) Then the meat of the sacrificed sacrificing mithun. In this way, animals is left to be eaten only Internal disputes and inter- when both the parties come to by the parents and the old men village disputes occasionally the extreme point, then the of both the parties. Thereafter, disrupt the harmony of the buliang intervenes and tries to the old men of both the parties Apatani society. The most come to a settlement. From will try their level best to settle important internal disputes, 1974 onwards, the Apatani Youth the case in presence of both the which occur among the villagers, Association has tried its best to parties. If they can come to a is with regard to boundary of reduce the competition of lisudu settlement, then the additional land, theft of cow, mithun, etc. to eradicate and has succeeded things, which are sacrificed, are The extreme form of dispute to a great extent. required to be returned. In this among the individuals of Apatani regard, generally the maternal Gyambo sonii is a type of village is lisudu. This dispute is uncle and other relatives of the demonstration of war by a village the final stage of challenge respective contenders help a lot or clan against a person’s family between the contending parties for returning the additional or clan. This type of war regarding the correctness of their animals or articles. If however, demonstration is adopted to rival’s claims. It starts with they fail to arrive at an amicable force an adamant party to pay gasudu and goes on increasing settlement then the Iisudu starts. their dues or accept the gradually in intensity and The competition of mithun decisions arrived at through seriousness of the rival sacrifice is an important thing to arbitration. In a Gyambo sonii claimants for the right cause. be noted in lisudu. As for there is every likelihood of Their firm belief is that the example, if a man kills 10 destruction of properties of righteous cause prevails in the mithuns in front of the opponent’s economic value not only of the long run. On the contrary, one house, then the opponent will kill person or family involved in a who contends falsely gets equal number or more mithuns dispute but other properties defeated, loses his wealth and in return to prove his superiority. adjacent to disputant also. Thus, prestige and ultimately physical In this way the sacrifices of this is a form of coercive method harm is caused. A false claim is mithun will start increasing. The of getting things. indicated by illness, death or meats of sacrificed animals are heavy loss of material wealth. Nature of Offence and consumed by the relatives and Punishment Gasudu is the preliminary stage kin of the person at whose house of such a dispute. In this stage, the lisudu takes place. It is to be There are different types and the quarrel starts as a result of noted, however, that the rivalry quantum of punishment for argument and counter- between two individuals different cases depending on the arguments between the two automatically spread to the kin nature of the wrong committed, parties. This gasudu leads to the groups of the parties involved. time and occasion of the second stage, which is known as Ultimately it turns out to be a occurrence, age and sex of the

Heritage Explorer 20 Independence Day Special Issue 2016 person who committed, etc. The (2) One cow. usually called Chirrie. following penalties have been in (3) One endi chadar. (II) Theft of cow existence according to the customary laws of the Apatani (4) One dao. (a) Paku sima: Original size society. 2. Theft: The village council of the cow to be returned. (1) Adultery: In case of decides this type of case. (b) Khako: 1 cow costing adultery, the village authority Earlier, the punishment for Rs.4, 000/- imposes punishment and fine habitual theft was very harsh and (c) Supung melang: 1 cow upon the offender. According to the thief could be killed for his costing Rs. 3,000/- the customary law of the offence. The fine imposed in the (d) Dulu sogyang: 1 Chirrie Apatanis, the fine for adultery is case of theft varies according to as follows: the nature of theft. The dao costing These two Rs. 2,000/- Lama daos are given (a) If a woman is found to have customary laws in the Apatani because these are of committed adultery, then no fine society for theft are as follows: is imposed on her. But a wife’s (I) Theft of mithun (e) Lut pakenani: 1 Chirrie dao lover will be fined. A wife can be costing two Rs. 2,000/- different divorced immediately and if her (a) A mithun of the same size fines. of the stolen one is to be husband keeps her then the man If a man intentionally kills a who committed adultery has to returned. This is called paku sima, meaning dead body of a mithun and if he does not pay a fine of 1 mithun costing Rs. disclose it, then the following 14,000/-, which is termed as dove. It is a word used in Apatani fines are imposed on him. hinyang. mythological love story. But here it refers to a substitute for the (a) Original cost of mithun is (b) If the husband divorces her original size of mithun killed or to be returned. on the ground of adultery, the stolen. hinyang is not required to be (b) Khako: 1 mithun costing paid. (b) Khako: 1 medium sized = Rs.14,000/- mithun costing about Rs. 7,000/ (c) In case where the -. It is a general fine. (c) Supung melang: 1 mithun husband himself is involved in costing = Rs.14,000/- adultery, the case stands on a (c) Supung mefang: 1 mithun costing Rs.1 000/-. This amount (d) Dulu sogyang: 1 cow different footing. Then he will be costing = Rs. 3,000/- required to pay a fine imposed of fine goes to the public for a on him as follows: feast. (e) Lut pakenani: 1 Chirrie dao costing = Rs. 2,000/- (1) One mithun costing (d) Dulu sogyang: 1 cow Rs.14,000/- costing Rs. 300/-. Dulu means (f) khiininanll: 1 Maji (Tibetan caretaker; and sogyang prayer bell) = Rs. 4,000/- (2) One lama dao or chirrie means the post to which the ilyo costing Rs. 7,000/- mithun is tied or tethered. (g) Harninanii: 1 dao (Chirrie) = Rs 2,000/- (d) If any unmarried woman (e) Lut pake nani: 1 Lama gives birth to a child and if the dao. At strategic places (h) Hartanani: 1 Talo (brass man, responsible for her fencing is erected in the tracts plate) = Rs.2, 000/- pregnancy, does not want to through which the mithun has But in case a man kills a accept the child and the mother to be brought to house or taken mithun accidentally and as his wife, then the man would to other places. Hence, the confesses it, then only the cost be required to pay fine as follows: use of dao is to break the price of the mithun is to be (1) One mithun. fence. Dao made in Tibet is returned

Heritage Explorer 21 Independence Day Special Issue 2016 (Ill) Theft of (VIII) Theft of Bamboo and (b) Fine for causing any (a) A goat of same size is to Ropes, etc. simple hurt – Rs. 500/- be returned. (a) Articles, which are stolen, (c) Fine for causing hurt by (b) Fine of –Rs.1,000/- are to be returned. bicycle – Rs. 500/- (c) Dulu sogyang –Rs.50/- (b) Fine of 1 cow costing Rs. Besides these, some other 300/- fines are also imposed as (IV) Theft of Pig mentioned below: (IX) Theft of fish and fruits, (a) A pig of the original size is etc. (I) Any false allegation such as to be returned. adultery, etc. - 1 mithun as (a) Stolen articles are to be Hingyang. It is a fine. Generally (b) Fine of –Rs.1,000/- returned. after second marriage the (c) Dulu sogyang – Rs.50/- (b) Fine of Rs.100/- husband is required to give one (V) Theft of Dog (X) Theft of with mithun to the relatives of the first (a) A dog of original size is to basket wife if they want it. For instance, be returned. (a) Stolen articles are to be Mr. X of Hari village gave the (b) Fine of - Rs. 200/- returned. Hingyang recently to the relatives of his first wife who was (VI) Theft of Poultry (b) Fine of Rs. 50/- divorced. (a) Poultry of original size is (XI) If someone is found Besides that, this fine is to be returned. destroying a house illegally, then imposed in the case of adultery (b) Fine of -Rs. 100/- the following fines are imposed: too. (VII) Theft from house and (a) Fine of Rs. 500/- (if the (II) Cheating of any kind - granary destruction is caused inside the Rs.1, 000/- The articles are to be house). If any man is caught red- returned. handed in his attempts for (b) Cost of destroyed articles (III) Attempt to murder - 1 stealing things from another’s to be returned. mithun. house and granary, then following (c) Fine for damage caused (IV) Fine for Yalu Lisu - fines are imposed: to the house (outside) - 1 cow. Rs.900/- (a) Aji kawa Nesu kawa – one 3. Incest: The incestuous It is a competition of mithun. union is regarded as injustice slaughtering , mithun, etc. (b) Lyaping – One mithun. committed towards their and destruction of valuables like (c) Myotung su – One mithun. community. Heavy punishment Tibetan bell, bell-metal vessels, is inflicted on the person or etc. (d) Chantung – One hen. persons so involved in (V) Fine for gambling - Rs. (e) Disi yopo – One small incestuous sex relations. 500/- cow. 4. Physical offence of (VI) (a) Fine for destruction of (f) Pere Tajer – One small human beings: If one commits land and other properties - Rs. cow. an offence to a fellow being then 500/- the village council or its (g) Uko Pamung – One hen. substitute imposes the following (b) Value of damaged articles (h) Byago Pamung – One fines: is to be returned by the offender. hen. (a) Fine for causing any (VII) If any younger brother (i) Pai Pano – One hen. grievous hurt – Rs. 1000/- beats the elder brother the

Heritage Explorer 22 Independence Day Special Issue 2016 following fine are imposed on the life. They meekly submit to the brother, Kago Bida. Kago Tajyo offending younger brother: standing customs. was then arrested by the police and kept in jail custody for 7 (a) 1 (one) hen costing Rs.10/- 5. Homicide years. (b) 1 (one) pig skin costing In deciding the cases of Rs.200/- homicide, the Apatani traditional On the day when the crime was committed, Kago Chada, (VIII) Fine for cutting Dapo system was in vogue till the firm establishment of British son of Kago Bida went to their Pogyang (It is a fixed post where ancestral bamboo grove for the mithun or cow is slaughtered administration in the 1940s. The system did not provide for cutting some pieces of bamboo. after getting fine from the In the meantime, Kago Tajyo met accused person) - 1 (one) imposition of fines on the offender, but for revengeful him and obstructed him from mithun costing Rs.650/- doing so. There was a hot counter homicide was (IX) Fine for beating or permissible till the highest exchange of words between Kago Tajyo and Kago Chada, assaulting father, mother and coercive authority of the Dapo elderly person - 1 (one) mithun intervened. A case of homicide whereupon Kago Tajyo gave a blow by his dao causing serious to all the relatives. committed in the Hija village on 25th March 1983 is outlined injury to Kago Chada. This (X) Fine for beating or murder was a sequel to the below: physically assaulting a woman is previous ones stated above. This imposed according to the Kago Tayo, Kago Bida and murder took place on 25.3.83. degree of grievousness of the Kago Tajyo were three brothers Kago Chada took it upon himself assault. And this action is always (in order of seniority) of Hija to avenge the death of his father taken by the relatives of the village. Many years ago, Kago at the hands of Kago Tajyo who woman. Tajyo killed his elder brother, was mercilessly beaten to death (XI) Fine for beating or Kago Tayo following a land by the former. The fact that no quarrelling during the penl dispute. one else intervened in this type procession in the Mururig Puja In 1974, Kago Tajyo killed his of reciprocal homicide hints at and Khayibe procession during surviving elder brother, Kago their belief and practice of blood the Myoko puja - 1 mithun Bida following a dispute over the for blood, tooth for tooth. Kago costing Rs.1,500/- share of meat from their “rabi Chada then fled away and received treatment in the Hapoli (XII) In case someone mura” (slave), Kago Mikhi. Kago hospital. Then Kago Chada catches the puding (lock of hair Mikhi killed a deer and as per along with his brother Kago of male folk). A fine of 1 dao custom he offered the head Dukhong went to the house of ghanti or Rs.500/- is imposed on portion of the deer to his gyuth Kago Tajyo and forcibly dragged the offender. master, Kago Bida, the next in seniority to the deceased eldest him out from his house and then A noteworthy phenomenon in brother, Kago Tayo. Formerly the took him to the graveyard of their Apatani society is that there is no share of meat went to Kago Tayo. late father, beat him mercilessly higher appellate authority, which While he was alive. This time and tied him with a rope. Kago the disgruntled offender can when Kago Mikhi offered the Tajyo died then and there. approach. As a matter of fact, share to Kago Bida (according However, it appears that their every person is aware of the to seniority), Kago Tajyo clansmen did not stand on the quantum of fine or punishment demanded the same for himself. way of such homicide. Instead for infringement of the customary Kago Bida protested against it. they remained silent on both the rules and regulations. Hence As he protested, there were occasions of killing of Kago Bida nobody appeals against the altercations whereupon Kago as well as at the time of killing of standing laws, which regulate Tajyo killed his immediate elder Kago Tajyo, although they were their conduct in private and public

Heritage Explorer 23 Independence Day Special Issue 2016 fully aware of the gruesome village council, since the Bhuyan who were associated episodes. provision for due membership is with the research work. there. The Gaon Panchayat It is important to note that in Reproduced Part the present day society, the member or the Anchal Samity member being the member of Barooah, J (directed). 2011. intellectuals feel the need for ‘CHAPTER IV- Administration of traditional customary law in the same community shows Justice’ in Customary laws of the written form. It is also felt that respect to their traditional village instructions’. It is very much Apatanis of Arunachal Pradesh. such written traditional Guwahati: Law Research customary laws are not only interesting to look at the present Institute, Gauhati High Court necessary, but it would be an situation under changing circumstances with modern asset in the fast changing References administrative mechanism. society like the Apatanis due to Bower, UG. (1953). 1978.The change in socioeconomic Note: This write up is Hidden Land. London: John development and advent of reproduced from our published Murray Publishers Ltd and New modern education. work on the customary laws of Delhi: Allied Publishers Ltd the Apatanis of Arunachal The Apatani traditional system (Reprint) of administration is still Pradesh. The chapter IV is reproduced here for making it Singh, K.S (ed). (1994). 2015. important. No doubt there are greater readers and inviting their ‘APATANI’ in The Scheduled changes due to advent of Tribes. People of India. National Panchayati raj. But it is still comments, remarks, inputs and suggestions on the changes that Series Volume III. New Delhi: significant. In this regard, Yapa happened in last fifteen years. Oxford University Press and (1999: 117) observes ‘the Anthropological Survey of India, introduction of Panchayati Raj Acknowledgement: The pp. 65-69 system has not affected the author is thankful to Dr Jeuti functioning of the council rather Barooah, under whose direction Yapa, H. 1999. ‘APATANI’ in it has strengthened the the research work was BB Pandey, DK Duarah and N functioning of the village council. accomplished. Further, sincere Sarkar edited Tribal Village The Gaon Panchayat members, acknowledge is also for Mr Councils of Arunachal Pradesh. the Anchal Samity members and Habung Payeng, Smti Niramoni Itanagar: Director of Research, the Zilla Parishad members may Bordoloi Bora, Sri Baharul Islam Government of Arunachal also be the members of the Laskar and Smti. Tutumoni Pradesh, pp 111-119

Heritage Explorer 24 Independence Day Special Issue 2016 Traditional Administrative System and Youth Institution Among Idu Mishmis of Arunachal Pradesh

- Khindiko Mega

The Mishmi hills located in Idu Mishmis have followed a organizing puja etc. Social eastern part of Arunachal convenient administrative Taboos are first learned from Pradesh is homeland of the system to adopt and adjust family members. janajatis called Idu Mishmis, themselves in larger society. The 2. Social Administration Digaru Mishmis and Mizu administrative system can be Mishmis; combinedly they called classified under different Among Idu Mishmis social The Mishmis. The depth of nomenclature for easy administration is considered as traditional heritage and cultural understandings. most important in maintaining values of the Mishmis can be 1. Family Administration social system that has been accentuated by its strength to passed down to younger uphold the age old traditional Administration system within generations. Every Idu Mishmi is systems in this modern a family among Idu Mishmis is part of social administration; transitional period. very important where the elder however reputed elderly persons person is head of the family who of society impacts much in social Through the ages the manages the affairs of the Mishmis have survived with administrative system of Idu family. Usually father is the head Mishmis. Reh Festival is an cultural ethos of their own. The of family and takes care of family great pilgrimage sites like important festival where affairs who is assisted by wife socialization is accredited to Parasuram-kund in Lohit, and children as well. Head of the Bhishmak Nagar in Lower learn one another and upgrade family has to look after day to day work culture systems besides Dibang Valley and Authu Poppu domestic requirements like fire pilgramage site of Idu Mishmis in learning Myths, Chanting wood, water, property, land, live Dibang Valley substantiates the stocks, farming, hunting and mantras, and performing Mishmis as integral part of business etc. In Idu Mishmi sacrifices. The elderly persons mother BHARAT. family Mother plays very or experts educate the younger The Idu Mishmis are important role in upbringing her generation to own their Anna inhabitant of Chithu Huluni children. Mothers are source of system (Relationship) through (Owner of twelve rivers) where happy home who toil hard day in which social fabrics of Idu there different clans (Ebas) have and day out and keep accounts Mishmis is protected and settled downed since time of food items for family survival. preserved. Every elderly person immemorial. The 12 Rivers (Dri, In case of death father or during of respective clans contributes Taloh, Ahi, Emra, Ehi. Elthu, his old age eldest son takes and gives their best guidance to Chuyu, Mathu , Ethi, Chupu, responsibility as the head of the come over any controversy in Thuwu and Ellu) are source of family. The head of family looks future relationships. In social Idu Mishmi cultural civilization. after all affairs of family life, its aspects the elderly person of Idu Though living in rough landscape relationship, Kingship and Clan, Mishmi society guides in many and tough geographical location conduct of ceremonies or Igu, ways.

Heritage Explorer 25 Independence Day Special Issue 2016 a. Ashuu-Etho - Major Crime uniqueness is of being its due to effect of transition period, matters and solution of it. scriptless but have perfect changes among Idu Mishmi description. Its unwritten words youths cannot be denied. The b. Abechi-Aheyla - Performing middle man. and sentences are conveniently spheres of Idu Mishmi youth passed and practiced since time social affairs can be classified as c. Ayuthri – Aketu - Narrating immemorial from elderly Igus to per their activities oriented. Clan wise relationship. young ones. This scriptless Igu a. Ondoruta – Pata Cheta d. Taju- Taye - Narrating system has differently molded a stories on relationship and way of life among Idu Mishmis to Active participation in construction of dwelling house others. a new height and accredited with natural powers to serve and and Agriculture works both Boys Social Administrative system protect humanity. and Girls. among Idu Mishmis has shaped b. Reh Brey – Ahbrey the social structure and act as 4. Youth Administration pillar of the society. The Institute of youth Active participation in Reh festival and extend helps to 3. Priesthood administration among Idu needies. administration Mishmis is vital with much challenging nature. Youths are c. Annjita - Suta Priesthood administration is backbone of every society who pristine beauty among Idu shoulders responsibility Particularly Idu Youths in Mishmi Society. Since from time according to norms and ancient days enjoys hunting as immemorial Igus with their systems followed and practiced. their favorite sports through spiritual powers have played a Though Idu Mishmis are which the youths image were vital role in structuring in social regarded as individualistic by shaped in society. laws and preserving it. Social nature the youth institution d. Laho-lawron Taboos are preached by Igus among Idu Mishmis grant best Any boy or girl attending which has scientific reasons in platform and opportunities to marriageable age is still bachelor one way. Interestingly Ena them to mingle up and manage or spinster were publicized system, after hunting wild animal social affairs their growing stage. through Laho system. Laho is a among Idu Mishmis is viewed as The Idu Mishmis youths have way of informing those able a way of preserving wild life wide scope of socialization, bachelors and spinster for today. Igu has different way of patents learning, art of Igu and getting marriages of their choice. performing in different occasions Tamrola, craft making, Laho system was an important and unfortunate events, be it fire, developing work culture, institute for youth affairs among accidental death due to suicide, respecting elders etc. Both boys Idu Mishmis in ancient days. murder, drowned in water, and girls are engaged in epilipsy, snake bite etc. Though agriculture and domestic works (Shri. Kotige Mena and Shri Igu is performing through since ancient times. With fast Abuyu Saya provided me all Chanting Mantras, its approaching modernization and assistance in writing this article)

Heritage Explorer 26 Independence Day Special Issue 2016 Traditional Administration Systems in Kman Mishmi Tribes of Arunachal Pradesh

- Mr. Sodyong Kri

In this paper an attempt has Rather there were norms and interpretation of the reality been made to investigate the social restrictions on how, when, around it or what can be called traditional administration where and what is to be done its philosophy, expressed systems that have been during rites and rituals of through its customs, social prevalent among the Kman festivals and marriages etc. relations and organisation, group of Mishmi community living That’s to say there were certain language, rituals, festivals, in Lohit & Anjaw districts of sets of social norms which dress, ornaments and arts. It Arunachal Pradesh and its everyone had to follow, though culminates in its identity. there was no enforcing authority applicability in true sense of the The system of local self term. The machinery available or the body. One of the elderly government keeping in and well known person has for enforcement of administration conformity with traditional varies from one tribal group to stated that “It originated at the administration of a particular very beginning, when the family another. There are different types tribe or tribal groups in a village of offences and punishment started to organize into a village”. level is known as village council. Unlike many other tribes of meted out to offenders. Although The nucleus of this system is the the basic principle of judgement Arunachal Pradesh, Kman village itself or villages in the Mishmi had no organized system is almost same all over case of inter village disputes and Arunachal Pradesh, there is, of administration, but it was not the authority is divided by a a lawless society. There was a however differences in the council of elderly and influential matters of degree and strong existence of the arbitrary person of the village or villages system commonly called as seriousness in different kinds of on the basis of age old traditions offences. As for example, the act “Pharai” by the Kman Mishmi and customs of a particular tribe. which can be said as of stealing from the granary may However, it is an indigenous legal be viewed very seriously by administration system. Most of system of a tribe in a village level the disputes were brought and some tribal groups whereas where all types of disputes are some other may not take such solved on bilateral negotiations. settled amicably except some As a matter of fact, with the act as serious offence. Likewise, serious crimes. The Kman there is variation in consideration emergence of modern political Mishmi doesn’t have any codified machineries and political of some act, omission or laws as they don’t have any institutions, the indigenous commission as serious or less written records. political system has dramatically serious. The punishment meted changed in the Kman Mishmi The village council or so out also varies accordingly in community, but even then called gathering of elderly or nature and degrees. “Pharai” (Arbitration) is still a influential persons of the villages As the traditional strong tool for major cases like is called “PHARAI” by the Kman administration system’s criminal cases, theft, allegation, a.k.a Miju Mishmi and the body origination is concerned in the etc. Through the institutions of elderly men and man of Kman Mishmi Society, there is such as the village council based substance are called no mention of a uniform law but on it, the leaders manage the “Pharaitabrap”. For the the society was not anarchist. internal affairs of the village. its settlement of any kind of

Heritage Explorer 27 Independence Day Special Issue 2016 disputes there is a mediator as know in detail, of the most the heaviest amount through the selected either by the convicted prevalent system of resolving arbitrary system as demanded or the complainant for amicable cases of every nature, criminal, by the family of the deceased. settlement of a case and he is civil as well as social. The Sometimes, it leads to the selling known as “PHARAI K•THAI”. In arbitrary system called of the guilty for lump-sum as the so called village council trial “Pharai”. In Kman Mishmi slave in case it cannot be of cases like theft, adulteracy, community there is faiths and compensated. The guilty should bodily injury, killing of domestic beliefs as an administration compensate in terms of KÜ birds and animals, stealing of pertaining to the various aspects TA’FIT or face TA’CHIT wherein ornaments, marriage affair, may be discussed as follows: every possession of the offender is confiscated by the family of the payment of bride price, damage 1. Administrations Relating of crops, etc. are held in to Criminal Justice deceased. But most probably, accordance with their customary especially in olden days, no laws. But, murder cases are not i. Ta’•Hu Ta’uie (Theft) compensation was sought but taken up in the village council and Taking away dishonestly any revenge was apprehended in for that matter the concerned movable or immovable property that case. A head for a head was parties approach civil courts for from the procession of its rightful the slogan and still many tend to getting justice. owner without the latter’s opt for that even today termed as consent is considered theft “TA’YUL” or the revenge. The Classification of The (Ta’Yhu Ta’uie) which is Kman Mishmi never considers a Administration System considered as crime in Kman woman as a target of revenge. As stated earlier no organized Mishmi community. The property The reason behind this is that, set of legal framework exit in the if found or traced should be women belong to the two clan’s Kman Mishmi community to restored to the rightful owner and i.e. natural parent’s clan and her whom law is to be vested but the the guilty is liable to be fined as husband’s clan. So, considering cases which arise from time to deemed fit according to the a woman as target for revenge time settled by themselves with extent of the value of the property means giving challenge to a the help of influential and capable through arbitration. number of clans which may lead village elders who are called ii. Tadam Taphoung to a complex situation and a “PHARAI K•THAIs”. In the Kman (Assault)- Assault and causing chain of murders. Mishmi community there is no hurt, grievous or otherwise to iv. Incest:- It is a sexual central authority to whom cases any person without any crime less common but very are to be brought for trial and as provocation is an offence which abhorrent. This act if committed such all cases are settled by is believed as crime and the is believed to be the wrath of the themselves in presence of the guilty has to pay compensation spirit and classed as evil and influential and capable elders of to the person or the family, often offenders become subject of the village or villages. During the proportionate to the extent of public ridicule, shame and time of settlement elderly assault. In case the hurt ostracism. The offenders were persons who are capable to give ultimately caused death of the drowned, pushed from the high decision, take part in the person within one year, the case cliffs etc. in olden days. Kman deliberation of a case or will be treated as murder and the Mishmi firmly believes that otherwise every attendant is arbitration will be processed on natural punishment is bound to regarded as a member. There is the lines of murder. befall the offender, and one no fixed limit of membership. iii. Tasaat (Murder)- cannot escape it. There are also In the context of the working Murder is a very serious crime narrations that a mithun of pure of administration in Kman in Kman Mishmi Community and white colour is to be either Mishmi community, we need to it should be compensated with sacrificed/gifted to the family, to

Heritage Explorer 28 Independence Day Special Issue 2016 give it a legal sanction. But, effects of the ritual. So that b. Every village has a finding one was very difficult and defaulter/violator is supposed to boundary called the “T•KA a chance of finding one of such compensate his guilty by PHAAL”. The village is kind was ruled out. Most often it sponsoring the whole established in between the two is told that the offenders elope consequences such as the TYka Phaal and it is called the and they are extradicated from burden of paying heavy fine. “T•KA GUK” is under the de- facto ownership of any villager the society thereafter. 2. Administration Relating and has access to it for The Kman Mishmi has also to Civil Justice cultivation and any other. administrations for punishment The Kman Mishmi have c. Unauthorized clearing of for omission, commission and always been an agrarian and negligence. economy operating on barter fallow land belonging to others and encroachment are a. TASÜM (Defamation) economy lines, the civil suits are punishable offences, which Defamation is a punishable concerned with the moveable many a times lead to disputes offence in the Kman Mishmi and immovable properties such and solved through arbitration. community. The person on as forest, rivers, land, whom the statement or allegation domesticated animals, jewellery, d. Almost all villagers/clans has been made can challenge other valuable articles includes in the Kman Mishmi society have and claim heavy fine. But if the precious stones, beads, etc. And special areas of their economic allegation is proved, then the as on today the suits now operation such as:- person has to face the comprise not currency as well. ‹ Land for cultivation called consequences as per the i. Administration the “TÜI” magnitude of the crime. In case Relating to Immovable ‹ Land for taking up hunting if the defamation case is not Properties proved, it will lead to payment of operations is called the “SHIN heavy compensation to the a. The Kman Mishmi RÜL” meaning hunting ground. people have always been person. Many times it has lead ‹ The fishing area is called to enslaving of the offender in adverse to the strangers/ the “•NGA RÜL”. case, if the statements were foreigners and this has been ‹ The bird catching and made against a person of great described by many writers. So, hunting spots are called the “WA repute and popular personality. obviously the village land is RÜL”. These cases are processed entirely owned by the clan (Brong) or the family occupying through arbitration wherein, the ‹ The spot of hunting and that village and no other person parties challenge and defend the trapping rodents is called the can construct or cultivate that commission, or the omission “S•I RÜL’. land without the prior permission and they invite each other for from the clan owning that village. If an individual encroach the oaths or ordeals such as ‘TILAM”. The Kman Mishmi intrusion into areas owned by an individual or So in Kman mishmi society no the ownership right would the clan invites dispute and are one dare to make statements become a cause of inter-clan seldom solved through arbitration without conformity for its harsh feuds leading to serious by paying fine or can be legalized consequences. consequences. However, the by paying the “TAF” (rent). b. Kam•T Tanaam land could be leased out or e. Villages are separated by (Violation of Taboo) Violation rented to be cultivated for barriers erected, which is of of taboo in Kman mishmi is settlement mainly in terms of religious and cultural importance considered unpleasant and a heads, jewellery, livestock etc. and it tantamount to a declaration punishable offence because, it is The system is termed as of hostility towards a stranger, believed to nullify all the good “TA’TAF” meaning paying lease. who, if removes it without the

Heritage Explorer 29 Independence Day Special Issue 2016 consent of the village head in also includes land and landed (TA-CHIL):- These punishments whose territory it is erected property. The second are often accrue to the minor crime perpetuates an insult punishable preferred to basket constitutes such as petty thief and the by death or heavy fine often with the livestock such as mithun, women coming faux pas. A a declaration of war against the cattle, buffalo, pig, fowls, etc. recalcitrant girl, who was clan of the defaulter. Now with the advent of time and constantly immoral, was stripped paper currency coming into their naked and tied to trees and were f. In big rivers/streams portions are divided and owned lives the currency notes are beaten with a leaves called the preferred to. The basket of goods “K•NJI” and “M•KAR” which by some clans or individuals. This means that the clans who that make up the components of causes irritation and is very barter, fine and compensation painful. Unfaithful wives and own it have a possessive authority of whatever comes or are equated to “KÜ” meaning slaves were put in the stocks, “HEAD”. The head in context of beaten and many a times private discovered from that portion or spot of river or stream. Trespass the Kman Mishmi means the parts were also not spared. human head which is valued the is punishable and cleared by iv. Payment of paying compensation or fine. highest. The human head may Compensation:- Payment of be valued at 40-50 heads of ii. Administrations compensation is the most mithun. Different heads are fixed popular and common form of Relating to Moveable through negotiations by arbitrary Properties settling disputes in the kman system for different offences. mishmi community. It is the most Livestock (mithun, cattle, However, there is no fixed resorted instrument to give poultry, piggery), personal punishment, compensation or amicable solutions to any kind of valuables (beads, silver, penalty under the traditional disputes. The offence of murder jewellery, utensil of brass, administration, the punishment was also compensated in the copper, silver, gun) etc. And the may differ from clan to clan and society in absence of corporal household items make up the person to person and of course punishment. The most common moveable properties of the on the efficiency of the arbitrator compensation has been Kman Mishmi society. They are to either reduce or increase the categorized by the Kman Mishmi in daily use in the barter magnitude of the penalty, fine or as follows: economy and therefore, of great compensation. importance to them. They are V KÜ TA’FIT:- The penalty In the Kman Mishmi society of highest magnitude in the certain laws regulating the raising of livestock, rearing, there is no scale or prescribed Kaman Mishmi Community is laws to measure the magnitude penalty paid for murder or an transfer and distribution etc. of these moveable properties. and gravity of the offence/crime accident where human life is lost but, there are various kinds of is termed as ‘KÜ TA’FIT” 3. Administration Relating penalty or fine and meaning “compensating Head”. to Punishment/Fine/Penalty/ compensation to be paid for This may amount to 40-50 heads Compensation various offences as a mark of of mithun. This can be paid in According to Kman Mishmi punishment as follows: terms of the mithun established there are two baskets of goods i. TAYUL (Revenge):- The as penalty. that are paid as fine or word “TAYUL” means revenge. V TA’ CHIIT:- The term “TA’ compensation. The first basket CHIIT” means imposing penalty constituted the hard assets such ii. Capital Punishment:- Capital punishment was quite on someone who has caused as utensils made of copper, severe damage to someone brass, etc. and jewellery made common among the Kman Mishmi in the very recent past. other person’s life and property. of gold, Silver, copper, valuable beads and precious stones. This iii. Physical Punishment V PH•L (Rape Penalty):-

Heritage Explorer 30 Independence Day Special Issue 2016 This is the penalty to be paid in otherwise law reinforce the and all other important connection with rape and tribe’s age-old traditions and discussions. adultery. The penalty for rape will binds it together through ii. Chaar Tangrat the term be of higher magnitude than normative rules by regulating the “Chaal” means “Mithun” and adultery and it may go up to 5- social and personal relations of “Tangrat” means “Gifting”, which 10-15 or more mithun heads. its members. As a matter of rule, means gifting the mithuns and The penalty for adultery may very the social structure of the Kman cattle to the family of the bride depending upon the person Mishmi tribe is endogamous, by the groom and his family or in concerned attitude and the and is divided into a number of otherwise may be called as character of the victim. Rape clans which are exogamous. mithun ceremony. There exist leading to death of the victim will That is to say, marriage is certain Number of mithuns to be be taken up to be a murder and legitimate within the tribe, but not dispatched to bride’s place is punished in terms of “Kü’ TAFIT” within the clan. In fact, clan is communicated to boy’s parents or “TA’ CHIIT”. very important element in the through mediator. The exchange organization of tribal society as V Ta’ K Nam (Compen- of mithun takes place first. sate for Repair):- The term a whole, and so is in Kman Mishmi tribe, and which is why a iii. L•I Tarü The second simply means compensate for ceremony which follows after the repairing the relations. This fine breach of the clan rule is a serious offence. It also plays a “chaal tangrat” is the “LYi Tarü”, is paid for simple offences and meaning offering slaughtered for offences not intended. This is very important role in regulating marriage. Marriage within a clan pigs. This ceremony is fixed at of low magnitude and usually the convenience of both the cleared on bilateral negotiations is strictly prohibited, and nobody is violating this rule. The society families. The actual marriage on a cup of tea or wine or feast is conducted sometimes slaughtering a pig. as a whole is patrilineal with monogamy a widely prevailing later for which the dates are fixed V Ta’ H Tong:- Compen- form of marriage, but polygamy by the bride’s parents. The sation or penalty paid for is also recognized. bridegroom’s party (beside his violation of taboo is called the own parents, his married sisters The traditional administration “TA’H•TONG”. The offender has and brother-in-laws who to meet all the expenses of the in marriage of Kman Mishmi contribute pigs and dry meat and follows the following procedures rituals or must provide with the fish, mediator is also have to main components required for and has to be invariably followed accompany) has to reach the to give the marriage a social the ritual to solemnize afresh as marriage venue on scheduled it is the belief of the Kman Mishmi sanction. day with loads of pig-dressed that if the taboos are not i. Selection of an Arbitrator/ (Küntshei) and alive (K•Rang), observed as required after the (Pharai K Thai) As per Kman dry meat (Shin Jaw) and fish ritual the whole exercise Mishmi’s customs is concerned, (•Nga Jaw). becomes useless. without an arbitrator there is First of all, the flesh items 4. Administration Relating incomplete in marriage proposal. which were brought by the boy’s First of all an elderly folk of their to Marriage Practices party forms a principal menu at choices is selected for an the time and the bride is required Regardless of its formal arbitrator or the Pharai KYthai or status, Kman Mishmi tribe to make a certain packets of the the mediator of repute and meal called the “SHIN JUM” regulate their community and renowned person in that society. social affairs according to the {packaged in wild leaves He will be a person who will (Longwiit laap or laaphoo)} and custom and treat it as integral to persuade the girl’s parents for their culture and basic to their served to the guests and invitees the marriage and negotiate the (HUL). The SHIN JUM comprises identity. This custom or number of mithuns to be offered of pieced Pork meat (Lüi Syai

Heritage Explorer 31 Independence Day Special Issue 2016 San) and “Syat Kluk” ordeals. Under certain reveal the reality. (compressed rounded shape circumstances like suspicion, the Depending upon the outcome rice). aggrieved party may solemnize of the divinations, the case is Secondly, the invitees in turn some rituals to confirm the either continued, if the case is are to reciprocate with the suspicion as they deem it not proved or dismissed if the offering of gifts (Anzawng) in proper to disclose the offence offences are not proved. The fine cash or kind which is payable to committed without conformity. or the compensation is sought the bride and bride’s parents. The supernatural intervention through arbitration and it is inclusive of the cost of the ritual, Thirdly, the ceremony is also is sought through some rituals the materials, priest and the participated by the “Chhaas” performed by the Kümbring middlemen. (brother-in-laws) of the groom (priest). These rituals are similar who aid the groom with pigs and to the rituals that are performed One may also take an oath smoked meat and dried fishes. for the diagnosis of the diseases. after the allegation is labelled It is therefore, mandatory on the The rituals perform for divination against the concerned individual. part of the “Nank” party or the is:- The Kman Mishmi term for the oath is “M•Sai”. In the kman the bride party to decorate all the a. Miksung Ta’thong: oath does not signify simple ‘Chhaas’ and the sisters of the “Mik” means the “eyes”, “Sung” promise or swearing but it is groom participating in the means the “divine/tube like” and believed to invoke the ceremony with all the personal “Ta’thong” means see. i.e. sight supernatural powers and the decorations that needed by a with the eyes of the divinity. The man and women. Moreover, the defaulter has to face the wrath ritual may last for a night. The of the supernatural powers. “Anzawng” is distributed among priest by recitation of certain the “Chhaas” as per their hymes ascertains the offence of There are many other forms contribution in the ceremony. a person. It is believed to have of oaths taken by the Kman Therefore, the “Chaar very effective. Mishmi, like the recitation of Tangrat’ and the “L•I-tarü” are hymes that invoke the spirits for b. Moon Ta’thok: “Moon” causing harm to oneself and the the two most important events means a pack of closes which have to be solemnized so guilty. But, the above discussed possessions of an individual in that the marriages can get the ones are the most prevalent. this context; it may be thread Many times both the aggrieved social sanction. This ceremony from the cloth or sputum of the parties may take oaths thereby, puts the groom and his party in accused. On certain occasions complicating the case and the a dept trap as they acquire it if the priest is very reputed, human discernment proves from their “CHHAAS” and other recitation of the name of the inadequate for deciding the case. relatives. A bride-price received individual accused is sufficient to In such circumstances the in any form of the bridegroom is establish the crime. The rituals supernatural guidance is sought refundable (HÜPAI). are performed by appliances through ordeals. The Kman 5. Administrations with such as the “Thl•I” or the bow, Mishmi has several forms of Regard to Divination, Oaths & “Chükrok” (a very small drum ordeals. The most prevalent Ordeals like apparatus filled with beads forms are, viz., Many a times the human which makes sound when a. Tilam “Tilam” or hot power proves inadequate in shaked by the priest embedded water is an ordeal performed resolving the cases/disputes. in his fingers) and “Langveet’ (a when cases are not solved by Upper these circumstances long leaf). The movement of “Pharai”. It is the system of supernatural guidance is sought these objects in response to the proving the guilty when the by way of divination, oaths and chanting of hymes is believed to “Tasüm” (allegations) are made

Heritage Explorer 32 Independence Day Special Issue 2016 or when the guilty is not A. The Dead member of the family put fire on established. Both the parties the pyre. The cremation party The death body is cremated (sufferer and defendant) invite a waits there until the body is only at the sun set. It is believed common “Tilam kYathap” completely burnt. While that cremation at the sunset will (priest), who has the power to cremating the cremation party lead the death to the other world perform “Tilam”, which is wears cap, as it is believed that, at the sun rise, as the Kman witnessed by “Kip Tsong” if they do not wear cap their hair mishmi believe that, everything (neutral persons) generally the is opposite to that of the visible may fall down in near future. elders of the particular place right world in the invisible world to During this period, in every from the day of his invitation as a Tilam kYathap. When the trial which the dead goes. The body door of the houses in the village date comes, the priest is told is first of all wrapped in a is kept shut, so that no smoke about the allegations and stands “Hümbuw” a mat woven out of a enters the house which is of both the parties by a neutral special kind of bamboo. The believed to bring evil spirit or bad elderly person. Then the priest dead body is folded at the knees eventuality to the house. starts performing rituals asking so that the knees touch the The days which follows the all the “Buru-Shuto, Tmik- chest and then tied with cane cremating of dead body is called Kagam” (Gods and Goddesses) ropes. No other rope is used the “Kachaa” which prohibits to deliver justice to stop further other than the cane. The dead people from hunting, plucking chaos and conflicts. At the same body is then tied to a piece of leaves for consumption and bamboo and carried to the time a pot (Bronze Saucepan) usually people stays inside the cremation place by the family filled with water, is allowed to boil, houses. The people flock in the members. The route followed to finally the priest puts “Hümbong” deceased house to comfort the carry the dead is not through the (bee wax) in the boiling water to family members and help them usual doors but via the “Kalif”, the boil with water and a stone is put in the preparations that would side doors which has no entry, into the boiling water. The alleged follow after the dead. This affair person has to pick the stone from but are used only for feeding the continues till the third day in case the Saucepan with his naked pigs and hens. After that the body of deceased being female and hand which is called “Tilum is kept at the “Kram” memorial fourth day in case of male. Ta’nyap”. If the hand of the hut for some time for the last person is scorched after view of the dead. To construct a The third night (female) or the inserting it in the boiling water “kram” is mandatory in mishmi fourth night (male) is observed then the guilt is proved and society. as the “Laung Süt”. Every contrary result proves member of the family, near and The belongings are also innocence. dear ones of the deceased and removed from the house and the villagers assemble at the b. Pa’long in this form of kept here in the “kram” and some house of deceased on this day ordeal a person suspected to are carried to the “mürü” have committed the crime is at the fall of the day. The belief is (cremation Place). The women that the dead resides in the house asked to consume “Chapati” folk mourn the death but, they are for the last time during this night. (roti) made of flour after the ritual not allowed to go to the place of So, it is mandatory to awake the by the priest. If the person is a cremation. Only male folk go to whole night for all the persons culprit, then the person cannot the “mürü” and cremate the body. that have come to the house. At consume it as it won’t go down At the “mürü” a pyre is made early in the morning everyone in his throat. staking the woods and the dead the house makes queue and pick body is placed on the pyre and 6. Administration in sliced firewood (Maidup) with left Respect of Dead and some more firewood is staked hand and put it beside the Mortuary Rituals above it. The sons or the closest “kram”. The female folk mourn

Heritage Explorer 33 Independence Day Special Issue 2016 at the “kram”. Moreover, some and the gods and the the responsibility. So the Kman raw bamboo pieces are kept goddesses. Mishmi is always cautious while along with the Maidup and when assigning a mediator. ii. •pong the “Ypong ritual is the bamboo blasts due to heat, the last mortuary rite conducted All types of disputes in the then it is treated as back to the in honour of the deceased soul Kman Mishmi society are settled home. and during this ritual clothes, by a mediator. According to In the days to follow the food stuff, other materials of the customary practices of the “Laungsüt” the family members warfare etc. are offered to the Kman Mishmi, the party who are required to make a miniature departed soul. Moreover, a assigns the mediator is required basket and a miniature tumbler person may conduct two to three to pay him after the settlement of bamboo to hang on the rituals in lifetime is called “Pong of disputes. The payment to a outside wall of the house. These K•Sal” wherein, the departed mediator is not fixed. If the are used for offering the eatables ancestors are provided with new mediator fails to settle the and water to the departed soul. cloths and food materials. disputes, the party can assign another mediator. The mediator The first food after cooking is Besides Ypong there are served to the departed on leaves is to arbitrate the disputes many other rituals for protection assigned to him, decide upon the and put on the miniature bamboo from evil spirits such as “Tanu” basket. The quantity of food extent of the offence and and “Chingrang”. served is only a spoonful or two. determine the amount of fine This continues till the “T•Lu” or 7. Pharai (The Kman through negotiation. In Kman alias the death ceremony is Mishmi’s Social Council)/ Mishmi society the disputes are convened. (Arbitration Proceedings) settled with the imposition of fine as punishment which can be in The arbitrator system refers B. Mortuary Rituals cash or kind. to a system where arbitration is The mortuaries that are done by the people who are Social justice in tribal performed after the death of a specialized or skilled in settling societies is always dispensed by person are called the mortuary disputes through negotiation and social councils which are rites. The following headings of mediation. The Pharai is being consisting of elderly and rituals can be discussed: practiced since time influential members of the i. Tylu: the ritual solemnized immemorial. The mediator may society. The council held in a within two or three months be one or more depending on the particular place publicly and depending upon the availability of nature of the case. The selection settles disputes of any gravity the resources and the capacity of a mediator plays a vital role for and the verdict is always of the family members. After this peaceful settlement of the accepted by the parties. In this ceremony the departed soul is disputes. The Kman Mishmi sense Pharai- K•Thai, though directed to stay at “Kamao Lam” always engages a mediator who not strictly termed as social (Kamao=spirit of the dead, is not related to either of the council but acts as dispenser of lam=land) meaning the land of parties. The principle behind this justice in Kman Mishmi society. the soul/spirit of the dead. In case is that the impartial interference The only difference is that Pharai of the deceased being a minor of an unrelated person to the kYthai is a man mission and designated social post till the the ceremony is called disputes, leads to an impartial mission is achieved or “Tathang”. The ritual continues judgement. If any related person requirement is fulfilled. for 3-6 days. During this entire is assigned for mediation, there period the “kümbring”, madiu” is every possibility that, the Kman Mishmi practice a and the “KY’twats” are having counter party may disgrace or socially accepted set of their tough time chanting hyms to harm him, for which the party silently governing laws which appease the ancestral spirits who assigned him should take may be primarily termed as their

Heritage Explorer 34 Independence Day Special Issue 2016 political laws in terms of modern even more. The process ends other hand, if an alleged party democratic world. The Kman when the bride side gives their denies and if the first party Mishmi makes a need base assent to the proposal and fixed continues on their stand, then the political arrangements for solving the bride price. The second form door of the justice will be any type of conflicts, is initiated to earn something for knocked which is called Tilam. controversies and inter/intra clan irregularities caused to him by Especially in “Kü Taprai” differences based on clanship Tasüm (allegation) or Ta’ Yhu means arbitration for Murder, the interest. The most often (theft) etc. And the third means two parties described above practiced systems are Pharai, for which the Pharai-KYthai is comprises of the family Tilam, Tachit and Ta’kYnam. sent is to solve the critical members of the person problems which are made Pharai is done basically in concerned and in addition to that three forms viz pharai for generally in critical cases like all the close relatives, especially Tsong kü (murder) or theft etc, marriage, pharai for imposing the maternal uncles, son-in- fines and penalty to guilty person where the victim party generally laws, members of the clan and goes for revenge. Hence the or defaulter and pharai for paying kinsman, village members and heavy compensation for a death offender’s family, in order to save any one related to the contending the lives of their family members, of a life caused by the sender. In parties also participate. These a first instance the process of seeks to solve by paying can be called to from the arbitrary necessary penalties and pharai is initiated by the groom’s council in the Kman Mishmi family wherein the pharai kYthai compensation as desired by the society. victim’s family. Here the success is chosen and sent to the bride’s Firstly, usually the offender family to seek the pleasure of the of arbitrary depends on the arbitrary ability of the Pharai party selects an eminent person girls’ parents. The pharai kYthai of the society (preferably male enters to the girls’ house through KYthais (mediators), which is generally dual in critical cases. though female may also be a room called MYnthang meant engaged) for an arbitrator. The for male guest. While entering the In some critical cases, a person who seems crueller is given a arbitrator is to be a person of house, the pharai kYthai will take good repute, respect, and a right leg first towards the Taksuu (bribe) confidentially to make his heart soft so that command in the society and groom’s house and he would should be well versed in take a single long step to cross negotiation can be brought. But if anybody takes Taksuu is deliberations of history of the a duel door in between Handah clans. Most importantly he must (varanda) and MYnthang. The known by others, then it proves the case more critical. be genuine and convincing. The pharai kYthai would have elderly most important role of the discussions with the house In minor case such as arbitrator is to convince both the owners and he would take a day allegation & counter allegation, contending parties to come to or two to come to the real subject disputes, thefts and other known unanimity so that no crux of seeking the pleasure of the cases of guilty, a Pharai KYthai remains after the amicable girl’s parents to marry their is sent by the victimized group/ solution is reached at. daughter with his client. On the individual to seek compensation other hand the bride’s side do not for their suffering. In case when Secondly, the arbitrator so generally assent at single time the Pharai is unable to settle the appointed goes to the house of even if they don’t have any case, the victim can seek the accused or the suspected reservations on the proposal settlement through Tilam. The and he briefs about the matter rather they would ask the pharai first party sends the Pharai and the gravity of the matter and kYthai to come again at some KYthai to do a Pharai to seek consequences thereof. The other occasion and the process compensation for the suffering arbitrator hears to the goes for three or four times or inflicted upon the victims. On the explanation/comments of his

Heritage Explorer 35 Independence Day Special Issue 2016 defending party and sets back for mentioned above are allowed to mandatory to pay in mithun the offering party. enter the M•Ha Khyap and its heads but may be equated to premises. The persons once other commodities belonging to Thirdly, the arbitrator comes to the offering party and narrates entered the MYha Khyap are not the two commodity baskets as allowed to leave the premises described in the components of the will and the explanations of the defending party and if the until the unanimity is arrived at the atmosphere gets heated up. on the issue. The food materials offering party is convinced on the In case, there is no outcome decision/proposals of the and essential goods are stored of the deliberations the matter in the “M•Ha-khyap” in advance defending party the arbitrator is will again be routed as per the suggested to fix a date so that which can last for a week or even process, the negotiations by the a month. both the parties could sit together arbitrator continue and it is not to give final hearing and final The process of negotiation surprising that the process can solutions to the matter. starts with informal discussion continue for a year as well. When and repetition of the history of the the matter worsens and the Fourthly, the arbitrator or the middleman conveys the consent clans, their lineage and the defending party is unable to pay/ alliance of other members of the compensation as demanded, of the offering party to the defending party. If both the party and their relation to the many a times tooth for tooth and matter. The gravity of the offence head for head i.e. revenge parties are convinced by their proposals, then a date and a is discussed in length. The equivalent to the damaged is defending party is given every resorted to. The main merit of venue are fixed at the convenience of both the parties. right to defend his act/omission/ this systems that after unanimity commission and every chance is arrived at, both the contending The venue should usually be to repair the damaged by parties are contended and no a place which is less frequented compensation. Depending on the crux remains between them and by the people in order to avoid depth of the matter the damaged every effort is made so that the any disturbances and party starts claiming matters is not raised in near interference. Apart from the compensation by putting small future by any of the members. contending parties, few old folks cylindrical sticks in array. Each having prominence in the society Pharai KYthai is no more a stick indicates a head of mithun Pharai KYthai when the particular and village heads/head of the which the defending party has to clan from both the parties only case for which the Pharai has pay the damaged party. For been necessitated is over, are allowed to participate or example, ten sticks means ten invited to witness the though he may be known by mithun. This system is termed KYngit (Wiseman) and he may proceedings. A notable feature of as “Phal Takral”. On the other the system is that, the person be preferred being experienced part defending party defends his and able mediator. The role of accused of the offence also act as and tries to make offence takes part in the proceedings to woman is somewhat low, though a simple one so that they pay no restriction is there. A case of rebut the blameworthiness by less heads. For every convincing justifying the offence labelled a woman participating in Pharai and genuine claim, a stick is is there. But there is no record against him. For this purpose a placed which should be temporary structure may also be of critical case being solved by subtracted from the sticks of the women in the designation of constructed at the site selected damaged party. Once the guilt is pharai. for deliberations. This is termed adjudicated, the penalties are as the “M•Ha-khyap” (meaning imposed in the nature of Conclusion a temporary hut where dispute economic sanctions, though From the foregoing are taken up for discussion). No social sanctions may also follow discussion it can be said that other people except those often. Nevertheless, it is not (Contd. to Page 53)

Heritage Explorer 36 Independence Day Special Issue 2016 Aspect Of Indigenous Justice System Among The Mishmis Of Arunachal Pradesh Dr Ranga Ranjan Das

The Mishimis are one of the system known as arbiter system assigning a mediator. On the important tribe of Arunachal which the Idus call abella, the other hand, reverse to that of Pradesh. They were first reported Kamans call harai and kabeya Kaman and Taraon Mishmis, the by the colonial authorties in by the Taraons. Idus while assigning any 1825, when Lieutenant Burlton mediator, put emphasis on The arbiter system refers to mentioned the tribes who a system where arbitration is relation. According to the Idu inhabited the ‘Mishmih Hills’. customary practice, the mediator done by the people who are Later on, Dalton (1872) gave a specialized or skilled in settling should be related to both the short ethnographic account of contending or disputant parties. disputes through negotiation and the Mishmi. Mackenzie (1884) mediation. The mediator may be According to the ldu people, the stated that the Mishmi were also reason for this is that a relative one or more depending upon the called Mezho-Mishimi and Miza- nature of the case. The selection mediator of both the parties can Mishmi. They were distributed easily convince the accused and of a mediator plays a vital role for from the Dibang valley to Digaru, peaceful settlement of the victim and without any partiality, in the ranges lying north of the mediator can settle the disputes and the process of Sadiya; and maintained trade selection differs in different sub- disputes. It is reported that if they with British possessions. The assign a mediator to settle a tribes. Due to close proximity Mishimi are divided into three among the Kaman and Taraon dispute, who is unrelated, the major groups: Idu Mishmi, Digaru mediator cannot settle it or gets Mishmis, they do not have any Mishmi and Miju Mishmi. The Idu specific difference among any co-operation, rather he may are the inhabitants of Dibang feel insulted. customary laws. But, the Idus valley district. The Digaru and are different in some respects Thus, all types of inter and the Miju Mishmi occupy the hilly regarding their customary intra village disputes in the terrain of (cited in practices. The Kaman and Mishmi society are settled by a Singh 2015: 787). In another, the Taraon Aishmis always engage mediator. According to different groups are mentioned a mediator who is not related to customary practices of the as Idu, Taraon and Kaman, each either of the parties. The principle Mishmis, the party who assigns of which is gain divided into clans behind this is that the impartial the mediator is required to pay and sub-clans (cited in Barooah inerference of an unrelated him after the settlement of the 2007: XVII). At present, they are person to the disputes, leads to disputes. The payment to a confined to Lohit, Anjaw, Dibang an mpartial judgement. If any mediator is not fixed; sometimes, Valley and Lower Dibang Valley. related person is assigned for they are entertained meal with The customary laws for mediation, there is every rice beer, If the mediator fails to administration of justice among possibility that the against party settle the disputes, the party can the three groups of the Mishmis may disgrace or harm him, for assign another mediator. The are unique without their formal which, the party who assigned mediator is to arbitrate the village council, local self him should take the disputes assigned to him, decide government or Chieftainship. The responsibility. So, the Kaman and upon the extent of the offence adopt a specified Taraon are always cautious while and determine the amount of fine

Heritage Explorer 37 Independence Day Special Issue 2016 through negotiation. In all the cases i.e. theft from granary, mediators were informed that he three Mishmi groups, disputes theft by trespassing the dwelling had purchased the cow from E are settled with the imposition of house, theft of domestic of Tezu in 2001. As C refused to fine i.e., in terms of kind or cash animals, etc. All types of theft return the cow to A, the case was as punishment. cases are settled by the referred to the police. After mediator or by organizing a enquiry, it was found that C did With the advancement of the meeting in the village by the not purchase the cow from E of society and social changes, the gaonbura where other influential Tezu. But, even then C refused traditions are also changing. In persons can also participate. It to return the cow. the past, among the Mishmis, no is a recent development among formal meetings were held On 22.10.03, a kebang was the Mishmi groups. In case of because the disputes were held to settle the dispute at the theft of movable property, the always settled by the mediators. Deputy Commissioner’s office victim first tries to trace his In the Mishmi society, from the premises under the supervision stolen property. If it is traced, the of the political interpreter of Tezu. petty cases to the culpable victim sends one mediator for homicide cases, all were settled The kebang asked C to return amicable settlement. The the said cow to A but he refused. by the mediator. But nowadays, mediator first tries to restore the with the introduction of So, the kebang opined that the stolen items to the rightful owner dispute may be settled only by Panchayati Raj, the gaonbura, and negotiates the dispute by Anchal Samity member, Gram resonating to trial by oath taking imposing a fine on the accused. according to Mishmi custom. To Panchayati members also hold The amount of fine is not fixed. some power over the village this, A raised a strong objection Generally fines are imposed by on the ground that as he had administration. So, the disputes referring to earlier cases of are also settled in the formal traced his cow on the basis of similar nature. It depends on the size, color and other physical meeting, in the presence of gravity and nature of the case. above officials and other traits, the question of oath does The same process is applied in not arise. A did not agree to go influential persons of the village. cases of animal and grain thefts. On the other hand, the cases of through procedure of settling the complex nature, which is not The mediator plays a vital role dispute. in settling a dispute. The settled and when both the parties The trial could not arrive at any mediator always tries his best to are not agreeable to the decision, conclusion and was submitted to settle disputes without any may be brought to the modern the Extra Assistant interference. Failing to settle a court. Commissioner for final case indicates his inefficiency. settlement. The outcome was Nature of Offences with An example of theft case is still awaited. Case Studies narrated below: Sometimes, disputes Among the Mishmis, the A purchased one cow from B occurring between tribals and nature of offences are mainly, of Tafragram village. The same nontribals are also tried under theft, breach of taboo, adultery, cow was stolen from the the traditional system. One such murder, non-payment of debt, cowshed of A on 29th May, 2002. case was reported during the divorce, land disputes, etc,. A traced the cow to be in the course of our study which is cited Some of the offences with case custody of B who was working below: studies are cited below: under C. After tracing the stolen cow, as per customary practice, X, a non-tribal, is a village level i) Theft A sent two mediators X and Y of worker and a resident of Loiliang Theft cases are common as the same village (Tafragram) to village. A, B and C trespassed the reported during the field study. the house of C for an amicable house of X and took away There are different types of theft settlement of the case. But the valuable ornaments from his

Heritage Explorer 38 Independence Day Special Issue 2016 house. X lodged a complaint with Sexual relationship within the iv) Murder clan is tabooed. It is regarded as the head gaonbura of Loiliang. Among the Kaman and incest. In the past, such couples The gaonbura called a meeting Taraon Mishmis, murder is were hacked to death by other for an amicable settlement of the considered as the most serious members of the clan. But dispute. Some other influential offence. Murder invites revenge nowadays they are outcasted persons were also present in the against the murderer in these and socially looked down upon. meeting. communities. The victim waits Such a couple found it very In the meeting, the accused for years to get an opportunity to difficult to get their children A, B and C confessed their guilt. take revenge. In murder cases married. They faced a lot of The incident that took place on the feuds spread to follow the difficulty for the breach of taboo. 30.07.03 in X’s residence was a clan members of the victim and mischief committed by the three Among the ldu Mishmis, it is become a question of prestige while they were drunk. The reported that any marriage within for the clan. The principle of accused accepted the charge the prohibited degrees of retributive justice goes beyond against them. An agreement was relationship is opposed by the the actual culprit; revenge can be made to avoid any future conflict. clan and an attempt is made to taken by murdering a very close separate the intending partners relative of the culprit. Nowadays, (i) The accused took a from entering into marriage. the system of eye for eye solemn pledge before the elders revenge is on the wave through that in future they would never iii) Adultery the intervention of the commit any such act. Adultery is considered as a administration. Though a (ii) The accused also serious offence. But no murderer is punished by the promised before the elders that compensation is imposed on the modern court, the victim’s they would not harbour any woman. The male offender has relatives at times wait years for grudge and assault X or his to pay compensation to the the culprit to come out of jail. The family members in future. husband of the woman, if the case is again tried under woman is an unmarried; the man (iii) X promised not to lodge traditional customary laws. The has to marry her. A man can beat culprit has to pay heavy any legal complaint in any court his adulterous wife but he does compensation to the victim’s against the accused since the not divorce her in view of the family. The demand depends stolen articles were duly heavy bride price. upon the age and status of the recovered. In case of abduction of a victim. If the culprit is not able to (iv) Further, if the accused married woman with the intention afford the amount of violated the agreement, they to have illicit relation with her, the compensation, it is the would be liable to be punished compensation to be paid by the responsibility of his fellow clan unconditionally by the kebang. abductor is amounts double the members to contribute and to This agreement was signed value of her bride price. The meet the demand of the victim’s by the complainant, the reason behind this is that a party. married woman is considered as respondents and others A case of murder is cited an asset for her husband’s including gaonbura as witness to below: avoid any future complications. family. Even after the death of her husband she is not free to A belongs to Kathak clan of (ii) Breach of taboo marry a person of her choice, but Loiliang village and his nephew Breach of taboo is regarded under customary laws one of the B belongs to Moron clan. B was as a major social offence and brothers of the deceased mentally unsound. The informant invites punishment from the husband has the right to keep her did not exactly recall the date, community on the violator as his wife. but the incident occurred in 2001.

Heritage Explorer 39 Independence Day Special Issue 2016 On the day of the incident, A and The feuds between the two clans kebang under the supervision of B were in A’s house. They were ended with the murder of B. No political interpreter Sri Tabronyu enjoying the evening with further consequences followed and Sri B. Billai in the presence alcoholic drinks. Suddenly they and no enmity continued between of head gaonburas, Gram started quarrelling and B took out the two clans. Panchayat Members, Anchal his dao and struck his uncle. A Samity Members and the The Kaman and Taraon died on the spot. Out of fear, B members of both the clans. After Mishmis never consider a fled from the house to hide a long discussion, the following woman as a target of revenge. somewhere in the jungles. On decisions were taken to which The reason behind this is that, a the next day, B surrendered both the parties agreed. woman belong to the two clans before the police and confessed i.e., natural parent’s clan and her (i) The Tamai clan promised his guilt. The police prepared the husband’s clan. So, considering that they will not pursue the charge sheet, arrested him and a woman as a target for revenge charge against clan in the put him in jail. The villagers came means giving challenge to a future for the murder of B. to know that B was in police number of clans which may lead custody on the following day. (ii) Sri Torelum Kora of Kora to a complex situation and a clan also admitted that as per The rites connected with chain of murders. mysterious statement of their unnatural death was performed The custom of revenge is priest, he had blamed the Tamai by the clan members of the absent among the Idus. The ldus clan for killing Mrs B, who actually victim. Talu puja was performed settle murder case with died due to thunder and lightning. for peaceful rest of the soul of imposition of fine on the culprit. Sri Torelum Kora also promised the deceased. On the same day, The amount of fine is not uniform before the councils that he as the members of A’s clan but depends upon the economic well as the Kora party shall not threatened that they would take status of the parties involved as blame Tamai clan in the near by killing one person of B’s clan. well as the age and status of the future regarding the death of late When B’s clan members heard victim in the society. B. this, they assembled and discussed the matter. They A case of murder settled iii) Both the parties agreed and the case was treated as settled decided to approach the DC for according to customary law in and closed. In this case, there bail of B. Accordingly, they went the modern customary court is was no eyewitness or sufficient to the DC’s office and requested outlined below: and convinced him that the case evidence. But, after settlement One A of Kora clan accused no further conflict was reported. was of familial nature because Tamai clan for the murder of B Once it is decided in the the accused was the nephew of of Kora clan. The dispute had customary court, the Mishmis the victim. They wanted to settle arisen for alleging to cause death honour the decision. it according to their customary of Mrs B, wife of Sri C of Loiliang laws. The DC therefore, granted (v) Debt village by the members of the the bail. The group then took Tamai clan. In Mishmi society, debt cases away B and hired an auto are also settled under the The case was referred to the rickshaw to go to the village. But purview of customary laws. before reaching the village, the office of the Extra Assistant auto rickshaw was stopped by an Commissioner’s office. A case of debt is mentioned angry mob belonging of A’s clan Accordingly, political interpreters below: and killed B on the spot. The were deputed for settlement Sri Babulum Donjee borrowed case was settled with this act of under the provisions of Rs.10, 000/- from Sri Khijam revenge. No further investigation customary laws. A long Drai in the year 1994. But was made by the administration. discussion was held in the Babulum did not return the

Heritage Explorer 40 Independence Day Special Issue 2016 amount within the stipulated time. he would forcefully take their (a) Sri Talisha Tamblu, Sri Khijam requested him several minor child from her and Complainant times for the said amount but threatened her. So she prayed for Versus Babulum did not respond. Sri retaining the minor daughter with Khijam then filed a case in the her. Sri Sakhri Tayeng, Respondent local court to get justice. A kebang was invited under A kebang was invited by the the guidance of a political Village- Tafragram customary court to decide upon interpreter where both the The dispute arose after the matter. Under the supervision parties expressed their encroachment of Sri Talisha of the political interpreter, both grievances. The kebang found Tamblu’s land by Sri Sakhri the parties put forward their that Smt P did not marry Sri R Tayeng. arguments. After due according to customary deliberations, the kebang traditions. Both husband and wife During the time of land rejected the claim of interest but refused to stay together and allotment to the villagers for the served one notice to Sri expressed their desire to live purpose of cultivation in the year Babulum to deposit the amount apart. Hence the kebang granted 1974 -75, an area of of Rs.10,000/- within ten days them divorce and directed them approximately 13 acres at Dag from the kebang. The kebang to stay separately. According to no. 62 and approximately 7 acres was held on 25.08.03, and one customary rules, the minor girl at Dag no. 25 were allotted to Sri Sri Khugechum Donjee child was given the mother’s Sakhri and Sri Talisha deposited the amount on behalf custody until she attained the respectively. However, the of Babulum in the office of the age of eighteen. Thereafter, she allotted land of Talisha at Dag Political interpreter which was would herself decide with whom no.25 was subsequently handed over to the creditor. she would stay. The kebang also required for construction of school, dispensary, etc. So, to vi) Divorce decided that if the father desires to give clothing and maintenance compensate Sri Talisha in lieu of Divorce is rare among the to his daughter, Smt P should not his land at Dag no. 25, the then Mishmis as the custom of bride object. Thus the case was village level executive worker, price makes it difficult. A Mishmi settled and they lived separately gaonburas and village elders husband does not go for divorce. without any compensation or allowed Talisha to occupy and If his wife is barren he takes a maintenance granted to Smt P. cultivate in the spare plot of land second wife. In case of adultery (vii) Land Disputes which was abandoned by Sri he demands heavy Sakhri at Dag no. 62. Both the compensation from the Land disputes are quite parties agreed to the decision offending man. The common in all the Mishmi and mutually adjusted to the compensation is double the groups. Illegal encroachment of reallocation. Sakhri possessed a amount of actual bride price. But another person’s land often large area of land. So he agreed now a days, divorce is granted leads to a dispute. Sometimes to offer a portion of land covered in extreme cases when there is the land disputes lead to lights with jungle. However, no written no other alternative to settle the involving the contesting parties. agreement was made. Tamblu case. A case of divorce is Sometimes people from another cleared the jungle in the said plot mentioned below: village surreptitiously enter and began cultivating there for hunting and fishing ground of a In February 1988 a divorce the last 28 years. Out of jealousy village. If caught, such acts may between Smti P and Sri P was and greed for the land formerly lead to inter-village disputes. granted by the local court. Smt owed by him, Sakhri claimed the P of Tezu lodged a complaint A few cases of disputes are entire area under Talisha’s against her husband, Sri R, that described below: possession. Sakhri erected new

Heritage Explorer 41 Independence Day Special Issue 2016 fencing around the land to land under the possession of Sri was referred to the reassert his claim over Talisha’s Sakhri is not enough. Therefore, Commissioner’s office. land. he has the right to get the The DC’s office deputed the balance land from Govt.’s Sri Talisha filed a case of political interpreter to settle the vacant land which lies towards illegal land encroachment case under customary laws. the east of his plot. against Sakhri. For settlement of After inquiry, it had been found the case, it was decided to (iv) That if any party or any that there was no record of conduct measurement of the body in the village violates the ownership of the disputed plot entire plot at Dag no. 62 and above decision, he or she shall and the case was therefore reallocate the plots to both the be liable to pay the penalty of a settled in the kebang itself. th parties. On 7 May 2002, the sum of Rs.5, 001/- to the So the Anchal Samity measurement of the entire plot aggrieved party as a fine or six member, Gram panchayat was conducted with the help of months imprisonment in a member, head gaonbura, the staff of the land records from Government jail. gaonburas and other influential the Deputy Commissioner’s (v) Sri Tamblu or his persons settled the case in the office which was witnessed by successors may register or following manner: both the parties in presence of obtain a Land Possession (i) The disputed plot originally the head gaonbura and other Certificate from the Government influential persons of the village. belonged to Sri Samblu Tayeng, whenever required to stop future which he had given to Smt Thus, the entire plot at Dag conflict. The land occupied by Sri Helonsai Tayeng for temporary no. 62 was measured and errors Tamblu, for the last 28 years is settlement. found were corrected through re- free from claim of anyone in allocation to both the parties. future. (ii) That the huts and sheds built by Smt Helonsai shall be To avoid any further conflict (b) Smt Helonsai Tayeng removed from the said plot to over the plot in future, a kebang versus vacate the land. was held at Tafragram village community hall under the Sri Samblu Tayeng Village- (iii) That no proof could be supervision of the political Khoraliang established by the complainant regarding killing of domestic interpreter and gaonburas. The According to a complaint following decisions were taken in animals, stealing of articles from made by Smt Helonsai, a plot of the shop by Samblu Tayeng. the kebang to which both the land was sold to her by Sri Hence, no case could be parties agreed and they duly Samblu. Smt Helonsai started a established. signed the agreement: pan shop on this plot under (iv) The vegetables and (i) That Sri Talisha Tamblu has license no. Tas/7, dated banana grown by Smt Helonsai a plot of land under his 31.04.88. She alleged that Sri should not be removed from the possession for the last 28 years Samblu had stolen all the goods disputed plot. The kebang without any interference from from her shop and started to decided that Sri Samblu must any part. It was decided that he torture her by killing her pay a sum of Rs.1,500/- to Smt will continue to cultivate in the domestic animals, destroyed the Helonsai as compensation. area under his occupation. pan shop and demanded back the said plot. The gaonbura, gram Both the parties agreed to all (ii) Sri Sakhri Tayeng shall not panchayat members and other the above mentioned points and interfere, encroach or trespass influential persons assembled for the case was treated as closed. upon the land of Sri Talisha an settlement of the dispute. But, Tamblu in future. Oath And Ordeal in spite of summons, Sri Samblu (iii) It is also decided that the did not attend the So the case Taking of oath is a method of

Heritage Explorer 42 Independence Day Special Issue 2016 settling disputes when disputant place if anyone committed theft younger section of the societies parties do not agree on a verdict of mithun or committed murder. is keen towards the civil arrived at through liberations. It Similarly, capital punishment was courts……’. is especially applicable in very common among the Acknowledgement : I am situations where proper Mishmis in the past. But thankful to Dr Jeuti Barooah, document, evidence and nowadays, due to intervention of Niramoni Bordoloi Bora, Bodh witnesses are not available. the district administration such Prakash Upadhyaya, Baharul For settling of cases of theft, kind of punishments are Islam Laskar and Tutumoni adultery, land, water, hunting declining. Bhuyan for their research work. ground, fishing ground, In theft cases the Mishmis End Note: The write up is encroachment, etc., the following used to swear in the name of based on an earlier research methods of trial by oath and deity lnitaya. Sometimes, they work of LRI. After a gap, there ordeal exist in Mishmi society. swear by biting the tooth of the might some changes in (I) Ipuhu tiger It is a common belief among customary laws. The recent the Mishmis that, if one swears changes are yet to document. In the outskirts of the village by biting a tiger’s tooth and tells and by the riverside, a large tire a lie, he will face a tragic death Reproduced: Chapter IV, is kindled. A bamboo tube filled due to tiger attack in the jungle. from “Customary Laws of the with water is then placed over the Khamptis of Arunachal Pradesh” fire. An egg is put on the water. iv) Iku Tayen Athase directed by Dr J. Barouah. When the water is in full boil, the In this type of ordeal, a dog is References accused has to take out the egg selected and fed with rice and Barooah, J. 2007. Customary from the boiling water with his observed for a few days. If the Laws of the Mishmis of Arunachal hand. It is believed that the priest dog dies within the specified ritually charges the water so that Pradesh. Guwahati: Law period, it proves the guilt of the Research Institute, Gauhati High the innocent remains unscathed accused. This is conducted by Court while the guilty gets his hand a priest. scaled. It proves his guilt and Deuri, R.K. 1990. ‘Customary accordingly he has to pay There are lots of changes in Laws of the Mishmis’ in PC Dutta compensation. customary laws. The customs and DK Duarah edited Aspects of differs from one group to another Customary Laws of Arunachal (ii) Alankobu and from one place to another. Pradesh. Itanagar: Directorate of Research, Government of It is also a kind of ordeal There are variations within the Arunachal Pradesh observed by the Mishmis to settle same group. But with the a case when the accused changing perspectives, new ………..1999. ‘Digaru and Miju devises his guilt. A piece of an generation has different views. Mishmi’ in BB Pandey et.al. edited Tribal Village Councils of Deuri observes (1999: 314) ‘ iron is heated in the fire till it Arunachal Pradesh. Itanagar: becomes red hot and then there is a tendency among the Directorate of Research, placed on the palm of the people for deviation from Government of Arunachal disputants. If the hand of a traditional concepts and Pradesh procedures prevailing in their disputant burns, it proves that he Singh, K.S. (1994). 2015. The is guilty; it not, it proves his traditional village councils to a Scheduled Tribes. People of innocence. new set of norm since their India. National Series Volume III. traditional system is more rigid New Delhi: Oxford University (iii) Amralambro-Akhru than the present system of Press and Anthropological A retaliatory raid could take government…….therefore Survey of India, pp 787

Heritage Explorer 43 Independence Day Special Issue 2016 Indigenous Justice System Among the Khamptis of Arunachal Pradesh

Dr Ranga Ranjan Das

The Khampti are a Tai-Shan village councils and village next lower status (second). community who inhabit the plains authorities in order to make a Below them is the class of of the Lohit district of Arunachal proper study of the systems, freemen. The slaves were at the Pradesh. Mackenzie (1884) status and position, powers and bottom of the structure. The writes that Bor-Khampti, functions, which have been Chieftainship no longer exists, Moonglair-Khampti, Kmajangs, proved to be of vital importance but each village has a theoretical Phakials, Shan and Aitonia are in the socio-cultural fabric of the Chief or Chowfa. In the social synonyms of the Khampti; he tribal people. It appears that the hierarchy of the Tai Buddhist states that the Bor-Khampti and democratic institutions, viz. the migrants, the Khamptis occupy Moonglair Khampti are divisions village councils, are functioning the highest position, followed by of the community (Dutta effectively among the Khamptis the Khamiyangs, Tai Phakes and Choudhury cited by Singh 1994: from time immemorial and their Aitons in that order.16 The 500). They are hinayana role in the society is still Khamptis are divided into Buddhists by religion, call remarkable. The decision or innumerable clans, each clan themselves Tai or Tai Khamptis verdict delivered by the council having its own village and Chief claiming descent from Tai race is still duly honoured by the or Gohain. and speaking a language people as well as by the The Khampti Mokchup belonging to Siamese-Burman administration. The elected family. They are mostly council members also hold a The Khampti customary concentrated in the three circles: respectable position in the practices are supposed to be Chowkham, Namsai and Piyong society. based solely on a sacred text known as Thamasat. The under Namsai subdivision of As mentioned earlier, the Lohit district (cited in Barooah Khamptis regard their customary Khamptis are a Buddhist tribe of laws as commands, not of any 2007: XVII). The Khamptis are Hinayana sect. They mostly divided into a number of temporal sovereign, but of the follow the Thamasat in delivering supreme being - Chaukhun exogamous clans, namely justice system. The village Namsdon, Manpoong, Manwai, Chang. The Thamasat contains council i.e., Mokchup or a good deal of secular law such Manpang, Manphai, Monchi, Mokchup Khai-Kham of the Monchai, Manjakhoon, Mantaw, as criminal law and procedure, Khamptis and the practices of law of contracts and civil Man Sai, Long Kheng and Chae customary laws have been Nao. These clan names are also procedure as well as rules of preserved, in fact, all through the morality and religion. Through used as surnames by them (ibid long years of their existence. But, Singh, p 501). the ages, the principle of law as it is very difficult to say when it laid down in the Thamasat has The Khamptis have a originated. been used for deciding legal traditional system of The Khampti society is matters by interpreting it to suit administration of justice. divided into classes having the changing requirements of the Therefore, it is imperative on the distinct social status. The Chief people. The Thamasat lays part of social scientists to identify occupies the highest status. The down that the minimum number and investigate into the traditional priests or the monks hold the of members who are to sit for the

Heritage Explorer 44 Independence Day Special Issue 2016 purpose of deciding any legal knowledge of customary laws. At to be summoned and his case shall not be less than six, the village level also, the village statements are recorded and that they must have such Chief was helped by a similar properly. qualities as noble birth, fluency Mokchup (village council). After the hearing is over, the of speech, knowledge of the law, Among the Khamptis, political plaintiff and his witness are a sense of humour and an authority vests in the village allowed to go out of the house indifference to bribes. Chief, who normally belongs to and the accused is called to give The system of Chief was one of the royal clans - Lungking his statement of the case, which prevalent among the Khamptis. (Namsum), Mansi Lukh-khun, is patiently heard and recorded There was a paramount Chief for Mannu, Mungyak, Chautang and properly. If he produces the whole tribe, who was Munglang. The office of the Chief witnesses in his defence, their designated as the Raja. is hereditary in the clan, but not statements are also heard and Nevertheless, below him, every in the family. The Chief is the noted down. village also had a Chief, normally political head, but he exercises Now, in the absence of the belonging to one of the royal his authority through a council of plaintiff and the accused, there clans. members recruited from people begins a long session among the of various social statuses, and The Khamptis too, have the councillors and the Chief in which this is called the Mokchup or institution of Chieftainship and the statements made by the mokchup-khai-kham. The village there is only one Chief in the parties are discussed thoroughly Chief settled petty disputes, in community. The Chief is known until they arrive at a decision. most cases amicably with the as Chowpha-Hun or The sacred book Thamasat is help of the village council but all Chowphakan-Mung. He may be then consulted to determine the major disputes were brought to called the defacto owner of the nature of any punishment to be the Chief of the tribe (the Raja) land of his area. At present, for administered. the Khampti areas of Namsai who held the cases following a Sub-Division, Shri Chowkhaman detailed procedure. The parties of both the Gohain, the first M.P (Member of The method followed by defendant and complainant are Parliament) of Arunachal the Khampti Chief in trying then summoned to attend the Pradesh is the Khampti Chief. cases Mokchup together, and the Chief The Chief continues to hold announces his findings in their office till death or till incapacitated When any man brings a case presence.24 to the Chief, he first forms a by old age. Moreover, the Punishments Khamptis have a council. The Mokchup and with the members of this council are concurrence of it, fixes a date for Khampti customary law drawn from the people of the the hearing. Before the prescribes the following various social statuses in the proceedings are opened, both punishment for various offences community. The body politics of the parties offer flowers to the like death, fines or deportation the community thus formed is councillors as a token of honour and whipping. It is said that in called Mokchup. This is also to them. The Chief then olden days, punishment by death called the Khampti council. In summons the plaintiff to state his was inflicted for the most addition to the Khampti Chief and case who may bring with him any heinous offences, such as the Khampti council, there are of his elderly relatives to plead for murder and mutilation, but this of village headmen in Khampti him. All the important points of course, is no longer done. villages. They are known as the statement made by the Punishment by payment of a fine Chowman. These persons were plaintiff are recorded by one of is considered appropriate for all men of noble birth and good the councillors. If there is any kinds of offences. Anyone moral character, with adequate witness of the case, he is also practicing sorcery and thereby

Heritage Explorer 45 Independence Day Special Issue 2016 causing harm to other people is festivals, and also considered it believe that all laws are normally deported from his a much more severe penalty ultimately derived from the King village. Punishments such as then the imposition of heavy or the Chief and his council. The whipping and chastisements fines. One-fourth of the fine Chief normally belongs to one are imposed upon women and went to the Mokchup as fees of the ruling clans - Lunking young persons.25 and the balance was paid to the (Namchoom), Mansai, aggrieved party. In civil cases, In olden days, punishments Lukhkun, Manu, Mungyuk, in the form of death, the Mokchup retained only one- Chutang and Munglang. The tenth. It is said that very serious deportation, whipping and fine office of the Chief is hereditary were prevalent, according to the cases went to the paramount in the clan, but not in the family Chief of the tribe (Raja) for gravity of the offence. In case of (supra) The Chief is the political adultery, men were whipped and original trial; otherwise, ordinarily head among the Khamptis. he used to hear only appeals fined. For committing theft and However, gaonbura or Kenan rape, the head of the convict from the decision of the village assists the Chief in discharging Chiefs. was shaved and he was his duties. The Chief exercises paraded through the streets and Heinous crimes were rare his authority through a council also was whipped at intervals. among the Khamptis even of members chosen by the Extortion, grievous hurt, before the British Government villagers in accordance with the kidnapping, house trespass, annexed their territories. This is written rules of procedure i.e., adultery, rape, etc. involved said to be due to the Thamasat. The Chowfa is heavy fines in addition to any compassionate, pacific and assisted by the Chow- sing and other punishment like ex- kindly nature of the tribe and the Chowoog-mung. The Chowfa communication inflicted by ethical qualities derived from often settles the inter-village religious or social authorities. their Buddhist religion. disputes related to property Punitive action by religious in its Khampti form matters and inter-family authorities had a powerfully adds authority to justice by its conflicts. Minor cases involving deterrent effect. Thus, a woman teachings on the fate of the soul theft, adultery and inter-personal convicted of adultery might be after death, for it has, unlike conflicts are settled by the debarred from entering into many other tribes, a well-defined Chow-sing and Chowoog-mung. temples and participating in code of rewards for virtue and Functions punishments for sin both in this world and the next. A faithless The Chow-tra has manifold wife, for example, may not, after functions to perform at village conviction, be allowed to enter levels. Basically, the functions the temples or join in festivals of village councils are three-fold now, and she may turn into a viz., (i) Judicial (ii) Administrative bitch when she dies. In addition, and (iii) Developmental. the possibility of a sinner’s being The judicial role in effect is reborn in an unpleasant situation the most important function. The is a further powerful deterrent council settles disputes at against crime. village level and pronounces The Village Council (Chow- verdicts for different crimes Tra) - Its formation committed in Khampti society. The Chief (Chowfa) is the The judicial powers of the most important institution customary village council are among the Khamptis who focussed as follows -

Heritage Explorer 46 Independence Day Special Issue 2016 taking oath (sapot. In fact, bulks Disputes over property of the disputes are settled Disputes over land through customary bodies of the Civil Payment of bride price Khampti society. There is no system of appeal to a court of Divorce law before summoning of the Encroachment of fishing spots village council and against the Cases Murder decision of the village council. A Rape few of the punishments prescribed by Khampti Criminal Adultery customary law for offences are Elopement of married women as follows : Capture a) Death sentence is Theft pronounced for most heinous crimes i.e., murder or mutilation. This is not in practice at present. Procedures dispute may or may not involve fine. If fined, it may be in cash or b) Fine is imposed for all The village Chief hears the in kind. cases when any person lodges kinds of offences such as theft, property disputes, girl kidnapping, a case to be settled. On getting The judicial hierarchy goes as the complaint, the Chief follows: divorce, adultery, slander, etc. The fine may be in cash or kind. constitutes a Mokchup and fixes i) At the first level, the village a date for the hearing. On the chief or the village council c) Persons practising sorcery fixed date, both the parties are comprising of village elders, and causing harm to other called and they offer flowers settles the disputes; people are excommunicated before the proceedings begin to from the villages. the councillors as a token of ii) At the next level, the representatives of nearby The administrative functions honour to them. The plaintiff is of the council are the then ordered to state his case villages settle the issues; maintenance of the paths and and the witnesses also make iii) At the third stage, the bridges, supervision of water their statements. The council Khampti-Singpho Council, the supply, sanitation, fixation of then discusses these highest customary judicial body, dates of community hunting and statements before a decision is settles the disputes; fishing, taking of decision taken. Punishments are iv) At the fourth level, it may regarding main agriculture generally inflicted in concern with go to the modern court of justice. operation and problem of land the Thamasat. Then, both the However, sometimes the cases and acquisition by new settlers, parties are summoned and the are referred back to the etc. In addition, the council also Chief announces the decisions customary body by the modern deals with the developmental in their presence. court for settlement. Nowadays, aspects of the Khampti society. If any party fails to carry out the judiciary in Khampti society Khampti-singpho Council the decision, fine may be is a complete mix-up. The case (KSC) reimposed by the council and if studies reflect such a contention the party fails repeatedly, he may (infra). It is a council registered under be excommunicated from the the Societies Registration Act, 21 The witnesses of persons of village. The information is then of 1860. It is located at unsound mind, insane or minors served to as many villages as Chowkham in Lohit District. Its are not accepted. In extreme possible. The settlement of any jurisdiction is the entire Khampti cases, disputes are settled by

Heritage Explorer 47 Independence Day Special Issue 2016 and Singpho area of the district. 9) To re-organise, mobilise apply through the council. The aims and objectives of the and integrate the local people and 18) To provide for spread of persons settled in the area. council (KSC) are as follows: education and establish and 1) To form and develop a 10) To stop unauthorized maintain libraries, reading proper organization of the immigrants into the area and to rooms, clubs and other places traditional Khampti-Singpho stop the village headman in of recreation and games and Council called Mukchum as per granting allotment of any land sports. without previous permission of the Constitution of India, Part IV, 19) To promote for Directive Principles of State the council. introduction and diffusion of Policy, Act 11) To support Government scientific and technological 2) To seek general administration in the knowledge among the people. participation in preserving and administration of the village 20) To protect and promote panchayat. promoting traditional moorings of traditional handicrafts. the people of the areas of this 12) To be useful to the council through modern line of 21) To spread application of Government as well as to the scientific and technological requirements. people and conduct and guide knowledge in agriculture and 3) To nurture bonds of fellow activities like holding of meetings, commercialised agriculture. citizenship between the people disposal of petty cases, civil and 22) To strive for extension of of the area with rest of the criminal, miscellaneous and irrigation facilities. country. religious, social and economic matters of the villages. 23) To strive for development 4) To co-operate and co- of livestocks and to develop ordinate in all matters relating to 13) To promote mutual co- plantation crops. the local administration and operation among the people execution of Government Rules, within the council area to live in 24)To preserve environment Acts, etc. a happy way and to arouse and and soil conservation by sustain the feeling of oneness of checking reckless felling of trees 5) To strive for improving the the various groups of the people and abuses of natural water sense of political development living in the area. resources. among the people and to achieve 14) To decide matters which motto towards better living of the 25) To carry out any other villagers cannot decide people. work which is likely to promote themselves or individually seek health, safety, education, social 6) To seek general for council’s help. or economic well being of the participation in preserving and 15) To maintain peace and people of the area. safeguarding the interest of the harmony among the people and original inhabitants and their Some of the byelaws of help administration in preventing rights over land and natural Khampti-Singpho Council unlawful activities. resources. (KSC), which are framed for its 16) To introduce the practice smooth functioning, are briefly 7) To help administration in its that applications for trade license mentioned below: functions and to serve as a link or any other license to be made between general public and 1) The General Body (GB) of through the council. administration. the council (KSC) shall consist 17) To introduce the practice of headmen or gaonburas of all 8) To preserve and promote that if any household in the area the villages situated within the traditional culture and faith, wants to hire a helping hand from area of the council, and are the monuments, scripts, literatures, outside for any purpose, must elected representatives from etc.

Heritage Explorer 48 Independence Day Special Issue 2016 each village. In case of any shall have the power to take modern court of justice also at village where number of disciplinary action against any times to settle their disputes. households are loss than twenty, member guilty of misconduct. Every society is passing such village shall be 8) The funds of the council through a process of transition. amalgamated with other village shall consist mainly of the money Elements of modernity are or villages to make the total collected from percolated down to the traditional number of households twenty or society. Under such (a) Public contribution, above, which shall be circumstances it difficult to considered as one village (unit) (b) Grant-in-aid from the maintain traditional system of for the purpose of electing Government, governance. The new generation members to the GB of the is in favour of modern court. council. (c) Subject to approval of the Government, the council shall They do not always like follow 2) The GB of the council shall collect all taxes, license fees and age old system in the changing continue for five years. other dues from leaseholders, situation. To understand such deviation, further research is 3) There shall be a President, license holders, mill owners, suggested. a Vice-President, one Secretary traders, businessmen, etc. and such other office bearers as 9) The Secretary shall be in may be decided by the GB. If the the overall charge of the fund of Note: This write up is President of the council elected the council and shall be reproduced from our published happens to belong to the responsible for its proper work on the customary laws of Khampti community, the Vice- management and current the Khamptis of Arunachal President shall be from the accounts. Pradesh. The chapter IV is Singpho community and vice- reproduced here for making it versa. 10) The council may sue or be sued in the name of the greater readers and inviting their 4) The council shall have an Secretary and all properties comments, remarks, inputs and Executive Committee (EC) of belonging to it shall be described suggestions on the changes that happened in last fifteen years. not less than 11 (eleven) as the properties of the Khampti- members and not more than 15 Singpho Council. Acknowledgement: The (fifteen) members. author is thankful to Dr Jeuti Therefore, it seems that the Barooah, under whose direction 5) All persons belonging to the KSC is by the people, of the the research work was Khampti or the Singpho people and for the people. The accomplished. Further, sincere community living in the area, by Appendix-Il reflects a case study acknowledge is also for Sri virtue of being born in either of of land dispute settled by the Baharul Islam Laskar and Smti the community shall be a KSC. The Deed of Transfer of Tutumoni Bhuyan who were member of the council. Any other land possession is shown in associated with the research person lawfully settled in the Appendix -111. area, should on application, be work. Thus, the entire social life of also a member of the council. Reproduced Part the Khampti people is regulated 6) All properties, movable or and controlled by the collective Barooah, J. (directed) 2011. immovable, money, funds, decision of the people through ‘CHAPTER IV- Administration of saving certificates, etc. village councils and other Justice’ in Customary laws of the belonging to the council shall be institutions. However, changes Khamptis of Arunachal Pradesh. vested in the Executive are inevitable in keeping pace Guwahati: Law Research Committee. with the modernity. That is why, Institute, Gauhati High Court 7) The Executive Committee we find people coming to the (Contd. to Page 63)

Heritage Explorer 49 Independence Day Special Issue 2016 Traditional Administrative System of Nyishi Tribe of India

Dr Nabam Nakha Hina

The Nyishis, one of the major can become priests and maxim ‘emme barik kam koda tribes of Arunachal Pradesh, is members of traditional village ligmumab’ (family matters regarded as the single largest council. Clan exogamy and tribe should not be allowed to go tribe in terms of numerical endogamy are the rule of public). The Nyishis consider strength. According to 2001 marriage. Nyelee as custodians of justice, census, there are 2,76,502 peace, prosperity and harmony. Nyishi Traditional Village Nyishis out of total population The constitution of Nyelee could Council, Customary Laws and 10,97,968 of the state and be initiated by any of the Practices distributed in Upper Subansiri, disputant parties or elder Lower Subansiri, Kurung The traditional village council persons of the family, clan, Kumey, Papum Pare, East among the Nyishis is known as village or relatives. The purpose Kameng, West Kameng, Kra Nyelee to resolve disputes of punishment is to compensate Dadi and some parts of West (yallung). Nyelee means a to victims, and to deter, and for Siang, including Sonitpur and council of elderly persons who reformatory and retributive districts of are well versed in traditions, purposes. There are different Assam. The Nyishis are the practices, customs and terms used for various types of descendants of Abhu Thanyi- a customary laws of the society to crimes in the Nyishi society: Nye mythological forefather. settle the disputes. It is a quasi- mingdum nam/Reedumnam permanent body based on Nyishi word is Derived from (intentional killing), convention which is constituted Reeprelapnam (accidental killing three words- Thanyi (Abhu as and when required according Thanyi) + Nyi( Human) + of persons), Mingtanam to the circumstances to resolve (attempt to murder), Ungne Shi(this is) = Nyishi(This is the disputes. There are different Thanyi being). Accordingly megenam (injury/hurt), Dudu types of Nyelee as per yallung domab resamnam Nyishis are- Children of Abhu requirements and nature of Thanyi, who believes Abhu (wrongful restraint), Dodu disputes: nyodo nyoku Nyelee yallung domab natung tumnam Thanyi as ancestor. A Nyishi is (dispute with outsider); nampam a off spring of a Nyishi father and (wrongful confinement), Mading nyelee (inter-village dispute), marebnam (force), any woman married to him. nubuh nyete Nyelee (dispute Reedumnam/redumbulem They belong to the Mongoloid between two or more clans), medingmarebnam (criminal stocks and speak the Tibeto- nampam or gutang gorra barck force), Reejap recrapnam/reeje Burman group of language. The or gorra Nyelee (within the reparnam (assault), Natung Nyishis are divided into five major village), nambung Nyelee or tumnam/bonam (kidnapping), kins based on lineage called nambung barik (matter within the Nye rehnam and Nye puknam hoso. They are dopum, dodum, same house) and emme barik or (buying and selling of a human dolu, anyia hari and hagung. emme Nyelee (within the same being), Tubli yoonam/yali yulla Their society is governed by its family). The Nyishis always try to (rape): There is no distinction customs and customary laws resolve their disputes within their made whether the sex is with since time immemorial. Women family or village on the basis of a mutual consent or without

Heritage Explorer 50 Independence Day Special Issue 2016 consent. Rather all sexual important aspect of Nyishi married to Mr X as second wife. relation other than between legal marriage customary laws: But after seven years, she husband and wife is considered Nyahang anye aum nanam deserted and went back to her as offence. Nyakuu (polygamy) is regarded as sign parents’ house and eloped with reekamanam/reemanam of status of family and person another man. Nyelle found Mr Z (unnatural offence/inhuman act) concerned. Nyalu aneye aum guilty due to not convincing her like sodomy or incest is regarded nanam (polyandry) has no place. to rejoin with her husband and as unnatural offence. Any such act attracts also taking shelter during eloping. He was directed to return the Marriage are of different extramarital status and that may types among Nyishi society: (i) lead to penalty to the male entire marriage gifts given by X, after deducting marriage gifts marriage by lineage or partner and divorce. Hangmi continuation of marriage from nyalu/nyaga nader nam or tumba given by the girl parents. One additional sabbe as Ryalo mother’s family/clan (ii) arranged nyeme/ nyahang nadarnam marriage (iii) forced marriage-A (widow/widower remarriage) Haniaing (compensation for shame of breaking marriage marriage in which one or more with certain conditions. They of the parties is married without have to look someone from her bond) and another sabbe as hapung pahi (as purification his/her consent or against his/ deceased husband/wife’s family. her will. (iv) levirate- where a It keeps the property intact and celebration). woman marries one of her continues the relationship. If Nuisance (Adikakuu/ husband’s brothers after death of there is none from deceased tadikkaku) means annoyance, her husband, if there were no family, they are free to marry anything that hurt, inconvenience children, in order to continue his from anywhere of their own and damage to the others. line (v) by elopement due to love choice. Any issue from her Meanam (cheating), Reesam (vi) by capture- where a woman deceased husband remains with rayam nam (mischief), Lusup is kidnapped by a man to make that of deceased father family. lasap (trespass), Rumhumnam/ as his wife. This form was There are provisions for chohumnam (defamation), prevalent during the period when punishing the guilt pertaining to Benglaknam/relaknam women were considered to be nyahang nyalu yoming (abetment or instigation), the prize of war. Here, the sumanam (unjustified cessation Pathinam (intimidation), Benji bridegroom takes way the bride of cohabitation). Generally if the bengparna/reeji repanam (insult), from her house forcibly after mistake is done by man, he is Nuur nyepingnam (conspiracy) killing and injuring her relatives bound to give sabbe to wife’s are considered as offence. family. And if made by wife, her (vii) child marriage- where the Guardianship (Kachum tape parents of two small children family is also liable to give any buo) of property, aged person and valuable ornaments as sign of (even infants) arrange a future of minor and disable person. In marriage (viii) widow inheritance teeka-nyaka (compensation for certain circumstances, the keeping the relation cold period). where she has the right to get a properties may need to be new person arranged by her late Divorce (nyahang nyalu/ looked after by other person as husband’s extended family and nyeme nyega napak/apak guardian. When the owner of the she is obliged to marry the one mengsunam) is very rare. property [is away, not in good they choose. However, if it happens, heavy mental condition, under In traditional society, cruelty of penalty is imposed to the actual unsecured situation, wants to husband is rare. Among Nyishis, guilt, so that, it does not reoccur. appoint guardian/agent and Heenam tunam/Jengnam For example, in marriage case minor or disabled person], Panam (cruelty by husband or between Mr X of Leporiang guardian is appointed. When a relative of husband) leads to village and Mr Z of Seramputung person is incapable of managing breaking of marriage. The other village. The daughter of Mr Z was its own, the burden may fall upon

Heritage Explorer 51 Independence Day Special Issue 2016 any one but generally it is the first daughter. The parental committed due to voluntary or last son to look after. They are properties go to any of their child. consent is not a crime. In the also bound to perform rituals If he or she is issueless, it goes acts, like suhao ngabseh ngam called bungu panam (sacrifice of to nearest relatives’ of the owner anyo meanam (for the greater animal in the name of departed of the property or anyone who interest of benefit of victim), soul). Sometimes daughter and looked after the owner. However, reepreelapnam (accidental act), near relative may also look after if the property is ancestral and seer darhee nam/dedar rache the aged parent. Whoever looks valuable, it goes only to the (act of god /act of super natural), after the aged person has the family/clan members. If the the accused get concession right to inherit and right to claim owner dies without declaring under customary laws. over properties remain with the which portion of property goes to The Nyishi customary laws aged person. In Nyishi society, whom, then family member are interwoven with faiths and under certain circumstances a divide the property proportionally. rituals. The oaths and ordeals child may have to be looked after If there is no family member alive, (dingdung and sudung enam) are by other people as a guardian then it goes to clan member or important ingredients of the especially when child is an blood relatives. The nearest Nyelee. There are omen orphan. The guardianship is lineage gets the first preference examinations like peepchenam based upon agreement. If no over distant relative or half (boiled egg examination), pachu agreement is made, then it is up relation. Kuknam / ruksing kanam to the will of other guardian to Exceptions (Tungu kyagu (chicken liver examination), decide the future of the child. nee/ kyagunee yupak/apak/kayu reksing Kanam /keenam (pig Marriage should be arranged in sumab) the acts of children liver examination). The priest due course in case of female (hami/anyo), women/female plays a vital role in the process. child. The male child gets the (nyame), insane/lunatic (pacha In complicated cases, justice is responsibility to look after his dama/ruga rariya buo), person done through sudung enam guardians during their old age (ordeal), where a stone or any and gets right to inherit their under intoxication (tangkum special object is kept in a properties. dariak buo) are considered casually, if their offence are not bamboo tube. As per direction of Adoption is made in order to serious. There is a common priest water is poured into continue the family lineage. The saying “nyeme hami reenam bamboo tube and kept in fire. adopted child can inherit and apato/yopato” (forgive the act of Accused is asked to take out the succeed their property, but such women and children). However, object from the boiling water in adopted child is counted as the parent/husband/guardian is the bamboo tube. If there is blister offspring of that person. But they vicariously liable to pay on the hand, his guilt is prefer multiple marriages in order compensation, in case of serious convicted, if not, declared to get a male child rather than offences. Nye reemunam innocent. Nyagam aabhu/abb adoption. (person under compulsion) who and Nyub aabhu/aab are the expert persons of Nyelee. Inheritance/succession has committed any offence (Sangee geegsae gagebhu/ under compulsion is given The ideological perceptions of sangnam geenam nasebu) is concession up to a certain the Nyishis have undergone based on the principle of extent. However, the person who tremendous changes. The propinquity. There was no compelled them to do the institution like Nyelee is established custom on offence shares the greater degenerated gradually due succession. It depends upon the liability. ‘Reeka/maka thkal introduction of regular justice owner of the property to decide bengtul reetun/mattun’ (consent system. They came to know that the shares. There is no is given voluntarily) equivalent to the verdict of the Nyelee is not distinction between sons or ‘volunti nonfit injury’ i.e. an act final and binding and can be

Heritage Explorer 52 Independence Day Special Issue 2016 challenged in the higher court. Proceeding of North- East Pradesh, International journal of The political appointment of gaon History Association, 2008. Advance Research (IJOAR) burahs, buris, kotokis, and party volume1 issue8 August 2013. 4. ———— Customary based leaders is affecting the Proceeding and Trial by ordeal 8. ——Customary laws of age old customs and traditions. among the Nyishi of Aunachal Nyishi tribe in India, International Pradesh, Proceeding of North- journal of Advance Research Notes & Reference for East History Association, 2010. (IJOAR) volume1 issue 7 July further reading: 2013. 5. ————— The 1. Dr. Nabam Nakha Hina- customary laws of Thanyi 9. ——, Source of custom Customary laws of Nyishi Tribe Groups of Tribe of Arunachal and customary Laws of Nyishi, of Arunachal Pradesh, Authors Pradesh Author press, New Radix International Journal of press, Delhi, 2012 Delhi, 203. Research in Social Science, volume 2, issue 1 January 2013. 2. ———— Nyishi 6. —— Customary laws of Traditional Village council, Nyishi Tribe of Arunachal customary laws and Practices, Pradesh, change and continuity, Law Research Institutes, International journal of Advance Eastern Region, Gauhati High Research (IJOAR) volume1 (Dr Nabam Nakha Hina Court, Quarterly Bulletin, Vol.3 issue8 August 2013. Associate Prof. Dptt Political Science Issue 3, July 2015. 7. —Cosmological Rajiv Gandhi University 3. ————, Dynamic of interpretation of Nyishi Rono Hills, Doimukh) Nyishi customary laws: A note, customary laws of Arunachal

(Contd. from Page 36) Traditional Administration Systems in Kman Mishmi Tribes of Arunachal Pradesh

administrations may not perhaps tribal populations with socio traditional administration be viewed from the same point cultural diversities. The various systems and to find out of views of codified norms and traditional administrations of the possibilities of their applicability guidelines because laws and tribes of the state also differ in in terms of local administration customs are two different degrees, strength and as well as in Indian Penal code concepts. To identify law with applicability. On many points and other laws. custom is a difficult task. administration do not entirely However, the society has agree with the codified laws for accepted the customs or the which cases are required to be - Mr. Sodyong Kri administration process as settled variously. For smooth Research Scholar correct and abides by it. Every functioning of the legal system member of the society is and to meet the ends of equity Department of Commerce expected to follow it. It is known and justice it is therefore Rajiv Gandhi University to all that Arunachal Pradesh is essential to think over the (M): 9862802959, Email – inhibited by a large number of question of codification of [email protected]

Heritage Explorer 53 Independence Day Special Issue 2016 Traditional Governing System in Wancho Tribe

- Nokkai Wangsaham

Wancho is one of the major as Morung. In the book the (iv) locally available vegetables, tribes of Arunachal Pradesh wanchos in transition the author (v) a bundle of ongo/leaves of living in . They Thomas Vittoh has mentioned yam/katchu, (vi) a bundle of salt maintain primogeniture in their about Phanu Morung “it would (now a packet) (vii) 6-7 bamboo society, the eldest son has right have been simply Paanu. Paa tubes full of water. clearance of to inherit his father’s properties. cannot be named as Morung or nearby Paa/Paathozang during They have their own traditional youth dormitories just as the Laudan festival as fees by the governing system called following tribes of Arunachal newly admitted boy. This festival Ngowang comprising of different Pradesh like Minyong call it is celebrated only by male clans headed by Village chief. Dere, Padam Moshup, Milang members in Paa. They were nature worshipers, Hgaptak, Boris call it Bange, In addition to the items Nnocte call it Po or Pang and now a days their believe and mentioned above items the worship system are diluting with Wancho call it Paa. Functions of Paa in Wancho are different from following items are also paid the change of the globe. Their during different occasion such as primary source of income were the other tribes. Of course youth use to stay in Paa but not only Heenai aan/ gum during agriculture, this is also replacing Nyikha Pungzam offering, zaam with small business and serving as a dormitory in Wancho society. Paa can be described as aan / gum paddy rice during in the government service. satho pungzam and Vongkam Interestingly Wancho speaking the following: during sahling pungzam. The people are found in nearby Paa is a male organization/ word pungzum means offering district, state and the country. institution prayer to almighty God through Some of the villages mentioned Every of Paa members have sacrifice of fowl in granary for are Longo, Chasa, Luthong, equal rights and duties in doing bumper harvest. Further small Lapan etc.are in of any activity for the welfre of Paa bundle of firewood every night for Arunachal Pradesh, Baregaon and during Ludan festival. five years are also given to the and Deopany in the state of paa members. Assam, Nokyan, To become a member of Paa, Zangkham,Yannu etc.in the every body has to attain rites Behavioral culture and state of Nagaland and chuja, called Paa dann. Paa means respect, songs, falk tale, art and Longpa Kamkah etc in . male institution; Dann means craft making techniques of entry ie admission in Paa. The collecting forest product are Paa - male institution of following items are to be paid by trained here, selection of brides the Wancho the family of newly admitted boy for the youths are also discussed Paa in Wancho is inseparable (i) ring full of firewood approx half and many more which are in Wancho Life..There are two truck once a year for necessary in lives are learnt in Paas in Wancho one is Pannu, consecutive five years. (ii) paa paa. Sanghto/basket full of Hingziak/ a male institution of chiefly clan Paa is an administration and and another is Paamal or Chilly approx half 2 kg, (iii) a simply Paa a male institutes of bundle of Ngak/banana leaves Duties of concerned Paa commoners’ Paa is also called as disposal plates and glasses, members like road clearance

Heritage Explorer 54 Independence Day Special Issue 2016 and bridge construction are violated is any one he is expelled weapons are also offered prayer decided in Paa. If any member(s) from the village. in Paa for getting more Game. found absent in above Paa is gaurd house Secret topics which are not be assignment fines are imposed heard by ladies in the village are mostly in kind, now cash is also The youth of Paa members are used to gaurd the the village also discussed and resolved in accepted. The rules of Paa Paa. Pubberty rites or clothing cannot be neglected by anyone staying turn wise in their concerned Paa. Whosoever ceremony of a boy locally called by any means. The direction of khiatham is also done here. Paa to be followed by everyone. gaurds during a day times is called tingo and who gaurds Searching of marriageable girl Paa is Legislature for a youth is also discussed in during night is called Plan and policies for the paajipnawsan. Duties of tingo paa first. development of concerned zong and paajipnawsan are to help the Paa is Museum sector are made in concerned needy within the village. If any Kham a long drum known as Paa and for the village as a whole untoward incident occurred in the biggest musical instrument resolution is made at Paanu. and nearby village they (tingo and of the world, different types of Community fishing and hunting paajpnawsan) play kham as a wood curving, basketry, are also decided in Paa after signal to rush to the spot for weapons, skulls and bones of divination is observed. The rule rescue, and help. animals, skulls of enemies’ head framed in Paa is the final in the Paa is sacred and secret of those days and many local concerned Zong/segment and institution made articles are displayed in the rule framed in Paanu for the both Paa and Paanu. whole village. Every sacred performances are observed in paa in wancho Not only as a student of social Paa is court society. Killing of some animals science but as an indigenous Cases of both civil and like tiger, leopard, python etc.is member of the community this criminal of that segment are regarded as bad omen/sacred.if article is an outcome of my adjudicated in the corcerned Paa a those animals are killed by participant observation. in the witness of elderly Paa chance the killer is to or purify members and major cases are himself in Paa. If any one who (Sh. Nokkai Wangsaham heard in Paanu under the attended to fire accident he has MA Anth. Research Scholar supervision of the village chief. If to enter to Paa before his home [email protected]/ the case heard in Paanu is for a purification. Hunting 8974316643/9436606850.)

Heritage Explorer 55 Independence Day Special Issue 2016 Traditional Administrative System and Youth Institution of Zakhring (Meyor) Janajati of Arunachal Pradesh

- Bellai Ruzing

Arunachal Pradesh, the land is perceived to have arrived in 4000 feet to 9500 feet from the of rising sun is the homeland of the early part of 1900 and settled sea level. a numbers of an indigenous themselves on the banks of the Historical Background: tribes belonging to different river Lohit. This is evident from Origin and Migration culture and linguistic groups. the distinct dialects the two The Meyor tribe inhabit in a very groups speak— Lower Zyphe The 1978 Gazetteer of Lohit beautiful wide flat valley of the and Upper Zyphe. district mentions that Zakhrings and Meyors are separate groups. present Anjaw district, bordering Land & People with Tibet in the North and The Census of India (1981) could Myanmar in the East. They are The Meyors are little known find only 14 Zakhring people lesser known tribes of Arunachal tribe of Arunachal Pradesh which declined from 23 (Census Pradesh. In fact, till today no inhabiting in the flat valleys of of India, 1971), while the anthropologists have ever Kibithoo and Walong population of the Meyors carried out any research work to administrative circles of Anjaw increased from 100 (Census of highlight the socio-culture district. The area lies between India,1971) to 238(Census of India,1981). My ethnographic pattern of this tribe. Moreover, 28º5'-28º15' North and 98º- field observation reveals that the Meyor language as spoken 97º5’East. According to the Zakhrings and Meyors are in Arunachal Pradesh has not Census of 2011, the number of considered as synonymous. been studied by linguist. Neither, Households is 205 comprising of Therefore, taken together the the foreign visitors of earlier days a total population of 989 with 489 total number of both the tribes like French missionary Fr. Krick Males and 500 Females. The stood at 249 (Singh, 1995). and Fr. Boury, J.F.Needham, Sex ratio stood at 1022 and Evidence suggests that in 2002, Neol Williamson and F.P. Main Literacy rate at 55.97%. The the total number of both these price referred any significant Meyor Population is scattered in groups stood at 300 (Aiyadurai, information in their tour dairies 15(fifteen) villages namely 2011). In 1988, the Meyors were and travelogues. Kahao, Mashai, Dhanbari, Kundun, Khrowti, Yaikung, Bara officially recognised as a It remains unclear as to the Kundun & Kunjuk in Kibithoo Scheduled Tribe (ST) of origins of the Zakhrings, who are circle and Walong, Tinai, Dong, Arunachal Pradesh. traditionally paddy cultivators, Tilam, Sapkung & Pangung in In the wake of the plummeting strictly profess and practise Walong circle. These villages numbers of Zakhrings on one Buddhism (Hinayana sect). It is are located along the both banks hand, and perhaps the economic assumed that the Zakhrings of the . The plain areas need to avail the conveniences immigrated over to Arunachal available have been used for the provided for ST status by the Pradesh in two waves from the wet rice cultivation (WRC).The Government of India (GoI) could north of Tibet. The first group entire hills and mountains are have roused the Zakhrings to perhaps arrived in the later part covered with pine trees. The label themselves as Meyors. of 1800, and the second group altitude of the areas varies from These two tribal groups are also

Heritage Explorer 56 Independence Day Special Issue 2016 referred to as Charumba (, thereby settling in the areas Km distance from each other. 1995). around the confluence of the The Meyor layout a systematic The Meyors believe that they Lohit and Kullung for a plan while settling a village are the descendants of Limsar- considerable period of time. houses and agricultural fields. mythical ancestor of the tribe. They later went up towards the The site selection is always They racially belong to Tibetan- North but were harassed and guided by the two factors, Mongoloid stock and linguistically pushed back the Lamat Clan of namely the availability of water at speak Tibeto-Burman of Kachin the Mishmi (Kaman) tribe as they a very close distance for drinking sub-group. No definite statement considered themselves to the as well as irrigation of the wet can be made about the original original owners of the Kullung rice fields and availability of the home of the Meyors as this part route. suitable flat cultivable areas. In of history still in doubt. However, The first village, the Meyors fact, the Meyors are specialist in the Meyors consider themselves established was Dong which wet rice cultivation. The Meyors generally prefer wide open to have migrated from the place literally means the “right place”. compound. The pattern of the called Mei which they say, exist Then they slowly and gradually Meyor house is almost square in somewhere in the far eastern migrated to other villages like shape and sufficient space is left part, most probably in the upper Tinai, Mushai and Kahao with the between the two houses. The Myanmar or Irrawaddy range. In coming of more batches of village cremation ground absence of their myths and immigration. The Migration traditions of migration, it is probably took place in the later generally occurs on the outskirts difficult to presume about the part of the 18th Century. At the of the villages. original home of the Meyors. Now, time of migration to the Lohit, the Land Tenure System only source which may throw Meyors had to face bitter In Meyor society, the entire some good deal of information opposition from the Mishmis. The area is divided on the basis of the on migration of Zakhring ethnic Mishmis raided and forced most group is language. If the language village unlike the other tribes of of them to retreat from Walong Arunachal Pradesh where the is to be taken as the guiding area to Zayul province of Tibet. land with defined natural factor, then probably they dwelt In spite of the repeated raid, the somewhere in the remote part of boundaries is owned by the villagers of Dong, Tinai, Mushai community and again further the upper Myanmar bordering and Kahao withstood the with the Kachin group of tribes. divided on the basis of clans. In Mishmis. In the last part of the Meyor villages, the individual land The Meyor have some language 19th Century, some intellectuals ownership is recognized legally. affinity with Kachin group. Col of the Mishmi tribes initiated Therefore, each household has (Dr.) D.S.Grewal (Rtd) in his peace talks and successfully its share in the village land for the work, the tribes of Arunachal managed to bring peace into this purposes of habitation and Pradesh has classified the region by sacrificing a “Cat” at cultivation. Meyor dialect as sub-Kachin Yapak and made an agreement group of Tibeto-Burman family not to attack each other in near The mode of acquisition of language. future. ownership over the land is only through inheritance and opening In his book -”The Meyors & Village & Domestic Life their Language”, Victor Landi a new plot of land by an individual describes the migration of the The Village is called “Newok” himself. Transferring and selling Meyors from the direction of by the Meyor. The village names of parental land property is not Khamti-Long in northern are named after a small stream common in Meyor society. The Myanmar entering through or river passing by the village. land owned by the individual Kronjang Pass by the following The villages are very sparsely families is categorized on the the river course of Kullung and populated and situated at 2 to 10 basis of its utility like settlement,

Heritage Explorer 57 Independence Day Special Issue 2016 agriculture, forest & pasture and In other words, Pierre Bourdieu’s bas are short in their stature with Burial ground. cultural capital2 (Bhattacharyya, darker skin colour and long and 2009; 2013; 2014) that signals loose hair. Lazcano (1966) even The agricultural land is goes on to describe the sPo bas invariable a private land in the social assets in the form of power and status of Tibetan women are as ‘uncivilised’ and that the sPo Meyor community. However, in bas bear similarity with the Klo due course of time, if they require much higher than Zakhring women—the way the Tibetan pa tribes of Eastern . additional land for cultivation Evidence suggests that in 1913, within the radius or jurisdiction of women talks, their , their sense of dressing, etc. (Kingdon- the immigrants from Eastern the village boundary, no , that is, the Dkupas permission is required from Ward,1952; see also, cultural capital, Bourdieu, 1984). reached the powerful land of anybody for expansion. sPobo. With mounting pressure Notwithstanding, some The rule of inheritance over the of population on the sPobo, the believe that linguistically, the land among the Meyors is same Klo pas were pushed further to Zakhrings belong to the Sino- as that of any other patriarchal, the south, which is indeed the Tibetan/Tibeto Burman. Another patrilineal and patrilocal family of India’s state of Arunachal theory as to the origins of Arunachal Pradesh and as such Pradesh. As stated above, Zakhrings, (although could be the land properties owned by the though it could be speculative, it speculative) emerge from the parents passes to his sons. is suggested that the Klo pas fact that the 20th Century could bear some close Religion and Language kingdom of sPobo, also referred connection with the Zakhrings. to as sPoyul, located in the river However, Jean Kingdon-Ward This is because the Zakhrings gTsangpo, in the eastern region (1952) commented that maintain close-knit relationships of Tibetan Himalayas was also a Zakhrings bear dissimilarity with with the Mon pas and the home to Tibeto-Burmese ethnic that of the Tibetans. In the words Tibetans. Driem (2007) argues of Jean Kingdon-Ward (1952: groups—Mon pa and the Klo pa3 that Zakhring as a language bear 104), “[t]hey [Meyor/ Meyer and (Lazcano, 1966). The sPobo similarity with Midzuish language Zakhring] as are known variously monarchy was so powerful that (Blench and Post, 2011; Landi, as Maiyi or Zakhring….They are its influence often felt beyond the 2005), while others believe that neither Mishmi nor Tibetan, great Himalayas “and the the language of the Zakhrings is though they speak a language kingdom received tribute from bodish and they perhaps came that is understood (with difficulty) the Klo pa (mainly Adi) and Mon from Zayul district of Tibet by Tibetans”.Kingdon-Ward pa tribes from the southern part (Aiyadurai, 2011). However, (1952) also argues that although of the frontier. sPobo enjoyed a further research is required to the Zakhrings might wear outfits great level of autonomy in its unfold the origins of the and dresses like the Tibetans and relationship with the government Zakhrings. follow Buddhism, however, in Lhasa; so much so that the In the following sections, Zakhrings are “much darker in region could almost be based on the findings from my complexion and coarser in considered independent” interviews intertwined with feature” (104). Again, to further (Lazcano, 1966: 42). ethnographic research, I analyse establish the difference between However, likewise, the the discussions on Zakhrings, a Zakhrin and a Tibetan, Kingdon- differences chalked out by first from a Tibetan perspective, Ward (1952) argue that Zakhring Kingdon-Ward (1952) between and, second, from an Indian women, who are mainly from the Tibetans and Zakhrins, Lazcano perspective. peasantry background, are (1966) too argues that the obviously, and, from a common physical appearances of the sPo Social System of Meyor sense, very different from the bas are different from the The Family setup of the posh Tibetan women of Lhasa. ‘standard Tibetans’—the sPo Meyor tribe is known as

Heritage Explorer 58 Independence Day Special Issue 2016 “Namgung” and it’s patriarchal husband. In such a marriage no Divorce (Garlongchum) in and the father is the head of the elaborate ceremonies are Meyor tribe is permitted through family. On his dead, the eldest performed nor any bride price uncommon. Both the spouse son succeeds him. In the paid. Both junior and senior has the right to seek divorce. The domestic affairs of the family, the levirate exists and widow re- ground for divorce is father usually wields a marriage is permitted in Meyor disobedience, misconduct and dominating influence and his will society. Sororate type of maladjustment between parents, generally reign supreme. It is he marriage between the wife’s adultery, bad temper, desertion who arranges the necessities sister after wife’s death is also of husband or wife and and comforts of the family. The not uncommon. Monogamy is barrenness. If the women nuclear family is the primary unit the rule. Polygamy and divorce her husband, she has to of the Meyor society. The Meyor Polyandry are never practiced. A give compensation amounting to family comprises of husband, Meyor cannot have two wives at bride price to the husband. After wife and the children. The the same time under any divorce, the son’s become the children stay with their parents circumstances. father’s liability and the till they attain maturity and are daughters stay with their mother. married. The sons may not In negotiation marriage, the go If the divorce is initiated by the necessarily separate from their between Drepun (Dipen) and his husband then nothing is to be parents after marriage till assistant Dreyok (Dryok) plays returned to the husband, he will suitable accommodation is the most important role and loose his bride price. ready. Normally, the youngest success and failure of the Death Rituals son remains with the parents to proposal depends upon their look after them during old age intelligence and tactfulness. The funeral system or death though there no such an Generally, in Meyor society, the is taken inevitable truth by the established rule. It largely girls parents never accept Meyor but they believe that the depends upon the mutual marriage proposal in the first visit premature death is attributed to adjustment between the parents of negotiation by Drepun and the evil actions of some spirits. and the sons. The daughters on Dreyok because it causes The death is generally cremated. marriage go to live with their suspicion among the people and But in case of stillborn or husbands. The extended joint the bride-groom parent that the newborn child the death body is family is not popular among the girl may be lacking something. If disposed off into the river. The Meyors. the girl’s father continuously cremation site is located outside rejects the presents or gifts the village parameter. The The marriage locally known offered for the third time, it is charred bones and ashes are as “Mooneharmai” by Meyor taken for granted that the collected on second day of the community involves negotiation proposal for marriage is being cremation and mingled the between the parents with the turndown and he is not ready to ashes to keep in the small hut consent of their children. The accept the boy as his son-in-law. constructed in the entrance of Meyor prefer cross-cousin the village. marriages between the father’s The bride price (ring) is sister’s daughter and the essential for conducting a Beliefs & Practices mother’s brother’s daughter. The marriage alliance and it has two The Meyor religion is a parallel cousin marriage with parts namely Manchak and Sisi. blended of local beliefs of one’s father’s brother’s son or The Meyor marriage is simple animism and Mahayana sect of daughter is strictly avoided. and last only for a day. A day after Buddhism. They venerate the The levirate form of marriage the marriage, the newly married Bud- dhist spiritual leaders and is also practiced by the Meyor in couple is allowed to sleep worship in the Gompa, which the event of death of the together. have images of Lord Budha,

Heritage Explorer 59 Independence Day Special Issue 2016 Dalai Lama and his disciples. the distribution is accepted by all repute and influential people are They also worship family deity, the family members. The asked to arbitrate in case of village deity, the deity of hills and ancestral ornaments which are dispute. The arbitrators of Meyor water, both benevolent and ma- kept reserved for the girls to be are called Gempo and the village levolent in the nature. All these given to them at the time of council is constituted on a purely deities are propitiated with fowls marriage. The daughters have no temporary basis. and animal sacrifices. The legal claim or right over any Village council performance of sacrifice is immovable properties of the conducted by a shamanistic family even those who have no The Meyors have no priest “Kahu”, the sacri- fices and sons. Meyor society is organized village council. The offering of fowls and animals are patriarchal, patrilineal and elders who are able, capable and made to deities or spirits after patrilocal, therefore male expertise in customary law testing an omen from chicken authority is accepted. assemble when a dispute arises and needs to be settled. The liver, egg and measur- ing of land The movable and immovable of the respective areas. It is very council (Genpo) thus formed is properties of father are inherited presided over by a chairman symbolic gesture by observing by the male members. However, chicken lever which is closely called Parbo. The council the movable properties headed by the Parbo and similar way of Tani groups of belonging to her mother like Arunachal Pradesh. assisted by group of influential jewelleries, beads, necklace, persons settles all the disputes Inheritance of property earrings and bangles etc… may related to ownership of be given to daughter at the time The immovable property of a agricultural lands , thefts, of marriage. A woman has Meyor family consists of the adultery and other inter personal exclusive right over her own house, the cultivable land (wik), and inter family conflicts. Its earnings at home before dry land (Kuwer) and Jungle jurisdiction is restricted only to (Janak). The movable property marriage and at husband’s house after marriage. the judicial matters and does not includes livestock, household include village administration. belongings, costly clothes, Widows in the Meyor society ornaments and so on. continue to enjoy the same right The amount of fine depends as she did during the time of her on the nature of the offence. The In Meyor society, the rule of council is generally held in the inheritance is male equine- husband. She is also the guardian of the properties of her house of the accused person for geniture or male line. The giving full opportunity to express properties of the family is divided deceased husband until the children grow up and get married. and to depend about his/her equally amongst the sons at the innocence. There is no separate time of separation except the A divorcee woman is excluded from her temporary rights over building where the proceedings youngest sons who may get little of the council are conducted. In more than his other brothers the properties of her separated husband. Even she has no claim the assembly, the head of the because he is eventually the council announces the verdict successor of the parental over the children of the terminated marriage. jointly taken with loud voice so properties and the household that everybody present in the items after the parents death. Social Arbitration council hears. He also At the time of distribution, the The society has no class, pronounces the amount of fine close relatives or prominent caste or clan distinction. The imposed upon an offender. No persons of the village are being existence of a strong political physical punishment is given to called upon to witness the organization is not an important the culprit. The decision proceedings and to keep in mind role rather than the men announced by the council is that who gets what and whether possesses of wealth, wisdom, always final and regarded by all

Heritage Explorer 60 Independence Day Special Issue 2016 because the council’s judgment Besides the oath, they also ethnographic study of Meyor will is always impartial. If the perform various forms ordeals. help in understanding a lesser accused is not satisfied with the The methods of putting a heated known indigenous group of decision, he may appeal to the dao, burning charcoal on palm, Arunachal Pradesh, their local administration but effort is taking out a stone from the traditional way of village made to solve the case through boiling water are the common administration and youth the village council in accordance system of ordeals. The accused institutions. with the customary law. person getting burns or injuries Bibliography was acclaimed guilty and he has Since time immemorial, the 1. Grewal, D.S. 1997. to pay fine as per the judgment Meyor have been performing the Tribes of Arunachal Pradesh: given by the village council. The oaths and ordeals to testify the Identity, Culture and ordeal process is administered innocence or guilty of a person. Languages, South Asia usually in case of major or Sometimes, the accused is Publication, New Delhi. reluctant to confess the crime heinous crime such as murder or attempt to murder, theft of 2. Statistical Profile Of committed by him and often Scheduled Tribes In India 2013 deliberately try to give false valuable articles etc… The entire process of ordeal is performed statement. In that case, the 3. The Green Earth; The council fail to arrive at any under the strict supervision of the lost tribe- Mystery behind high priest. conclusion, then oath and Zakhring makeover as Meyor ordeals are administered by the Despite some changes that 4. Rondo, Jonomo. An council to prove the innocence has occurred after the ethonographic notes on Meyor- of the accused or vice-versa. introduction of the Panchayati Aleast known tribe of Arunachal Generally, in oath, the accused Raj Systems, the traditional Pradesh. The Arunachal is asked to tell his non- village council still try petty case Information. involvement of the crime charged viz…theft, mischief, assault, www.arunachalipr.gov.in upon him by taking oath in the adultery etc… People have got 5. Blench, Roger. The name of Gods, Goddesses and strong faith in council for classification of Meyor(Zakhring), spirit who supposed to be obtaining speedy justice. Melbourne September,2015 witness of the crime committed Conclusion by the accused. It is believed that 6. Landi, Victor. The guilty will meet bad The socio-economic Meyors and their Language. consequences or unforeseen conditions, history of their Directorate of Research, Govt. of Arunachal Pradesh. danger within a very short span migration, their political status, of time because the local high cultural practices and their 7. Aiyadurai, Ambika. The priest appeal to these gods or relations with neighboring Mishmi Meyor: A least studied frontier deities to give judgment in favour tribe and Tibet is a much needed tribe of Arunachal Pradesh, North of the innocent. academic task and a detailed East India.

Heritage Explorer 61 Independence Day Special Issue 2016 The Raseng of Adi Peope

- Dana Moyong, Ado, Mebo

The Raseng is an institution chatting with boys. The materials topic of life, or love songs or any or organisation in olden days for required for erecting hut are current topic etc. The boys from the girls whereas the Dere or contributed individually among different village can visit any hut Mushup is for boys in Adi area of the girls themselves or they whenever they like but by mutual Arunachal Pradesh. The Raseng request well to do person in the understanding. On arrival of has two meaning—One is for hut village to donate the same, in another group, the first one will and another meaning is the girl return they help him in his field leave the hut and they can visit who attended the hut. For activities. another Raseng hut. In this way example, Borang Raseng, here they dance and sing whole night Generally, hut is not attended Borang is a title of a clan and during peak period of cultivation with full discipline. The bachelors Raseng is a girl which means are entitled to visit the hut, so and harvesting as they help their Borang girl. The merry making parents in their fields. They during this course of time one and recreational are main can exchange the willingness to attend Raseng hut during festival activities among the teenage girls or any other holidays in order to his favourite one. This also enable night under the hut. to know the behaviour or add more colour of festive Simultaneously, socially atmosphere and to spend the character of each other in detail. important matters are being In such circumstances, if the time and cut of their homes. The trained. The origin of the Raseng girls attend hut in night after signal is positive from opposite couldn’t be traced out. It has been direction, then only the completion of their evening inherited from generation to duties i.e. serving all family negotiation for marriage is generation upto last three placed through the parents from members. The senior girls call decades. up one another and reach the hut the boy side to girl. But sometime some boy may fail to win heart In this institution there is no in group. Since no electricity was restricted age to attend the hut, during those days, they used to of his favourite girl in spite of spending year because those but in general assumption, the burn firewood as a source of light. 14-15 years are marked as days girls were conscious about The gathered girls would start their future, they didn’t yield to all eligible age. The hut (Raseng) is folksong/ folk dance so that the constructed in the corner of the the visited boys and as a result Mushup Yameng (Mushup Boys) some Raseng girls remain village by boys of similar age like could hear them which indicated that of girls. The boy may be from unmarried. This may happen to indirect invitation. At last the boys bays also. same or other village as per would join them in folk song/ folk choice of girls. The benefit of The one important festival dance/ Ponung dance. The boy constructing hut in corner is that who had well versed or specially for the hut girls there will be no noise problem or (Raseng) was nokyin-anggong. knowledge of Aabang would lead disturbances from Raseng to the Ponung dance in the middle The nokyin-anggong –a making the common people during night. of friendship in the name of local of encircling dance of girls And also for fire accident which chanting about creation of beer . Nokyin means fermented may happen due to negligence rice which is used as drink universe, evolution of earth, its by Raseng girls during playing or living being, or some interesting (Apong) and anggong means

Heritage Explorer 62 Independence Day Special Issue 2016 friend. In this occasion the youth organisation where all activities the introduction of education is (Boys) from same village or necessary for building of life one of the major factors for other village will propose the were trained. Besides, merry declining of Raseng system Raseng girls as a friend by making relevant to the biological because every parents want placing a twig of bamboo leaves changes in human life, the their daughters to be educated keeping them in safe place manner of living, importance of and want to see them as service inside the hut. If the Raseng punctuality and discipline, holder, the girls want to attend Group (girls) accepted the fashion of Ponung Dance, the school the Raseng remain invitation then all the activities will folksong and dance, spinning of only in the name. Another reason be carried out accordingly. cotton and loin, womanhood responsible for declining of During this festival, the boys related matter, maintenance of Raseng that the parents, relation in between relatives, of the village will go for hunting themselves, do not like to send study of one’s character, folk in jungle and all the meat will be daughters to Rasang. offered to the villagers of girl and tales, weaving of traditional in exchange the girl (villager) will dresses etc were trained and on So, among Raseng offer nokyin/Apong to them. The other hand the boys learnt the is as dead as Dodo. But its role girl will serve apong to the boys proper tuning of singing the in maintaining the dignity of returning from day long hunting. ponung, chanting aabang and women in yore must be praised During this festival even elder/ how to build their character. and taken note of. The writer of aged people took part in ponung On the arrival of his article has not seen a Raseng dance through this platform they modernisation the respect for by himself. He has collected the suggest for proper maintenance Raseng has diminished information from the of Raseng spirit. The validity of considerably and treated it as grandmothers living in the this friendship is for one year outdated tools of olden days, with society and who while young only. no value, the position of Raseng were in Raseng. The grand old Hence the Raseng in other followers have been kept away ladies are still all praise for sense was a part of social from normal society. In addition, Raseng.

(Contd. from Page 49) Indigenous Justice System Among the Khamptis of Arunachal Pradesh

References Gauhati High Court Arunachal Pradesh Chowdhuri, S. 1999. ‘Khampti’ Deuri, R.K. 1990. ‘Customary Singh, K.S (ed). (1994). 2015. in BB Pandey, DK Duarah and land tenure system of the ‘Khampti’ in The Scheduled N Sarkar edited Tribal Village Khamptis’ in P.C. Dutta and Tribes. People of India. National Councils of Arunachal Pradesh. D.K.Duarah edited Aspects of Series Volume III. New Delhi: Itanagar: Director of Research, Customary Laws of Arunachal Oxford University Press and Government of Arunachal Pradesh. Itanagar: Directorate of Pradesh, pp 315-329 Research, Government of Anthropological Survey of India, Arunachal Pradesh, pp. 217-221 pp. 500-503 Das, J.N.1987. A Study of Administration of Justice among Elwin, V.1988. Democracy in Memorandum of Association the Tribes and Races of North- NEFA. Itanagar: Directorate of of the Khampti Singpho Eastern Region. Guwahati: LRI, Research, Government of Council.

Heritage Explorer 63 Independence Day Special Issue 2016 Traditional Administrative System & Youth institutions among the Hrangkhols of Assam

- Sumneibul Hrangkhol

The Hrangkhols are an Administration are most For placing any case or disputes important tribe of Dima Hasao important. No matriarchal before the Clan Court, He/She district of Assam. They are system prevails in the must give ‘Jubel’ (Kalash) of hardworking people and their community. Marriage within the rice beer especially in the main occupation is agriculture. In same family tree (clan) has been earthen pitcher as a mark of education sector, the community restricted up to three respect. All final verdict are seems a little bit changing in generations. pronounced orally. No written documents are maintained. recent years. In average the Regarding family property, community literacy rate would be there is no any hard and fast rule, Under the Village around 85%. sometimes it is mutually Administration System, minor In respect of culture, custom distributed among the sons. cases like defamation case, and tradition, the Hrangkhols However, claiming of such allegation, hurt, theft, attempt to community have distinct identity. inherited property, first rape, murder, adultery and illicit In matters of religion, almost 60% preference goes to the eldest relation cases etc. are placed of the total population have brother and the next preference and made settled. embraced . Since would be the youngest brother. In case of failure in settlement 1935, conversion works has In Hrangkhols community, of any dispute or case in the been experienced in the properties generally refer to lower level, the same can be community. Before that the Gong, Bell, Brass Plate, placed at the Hrangkhol Halam Hrangkhols were 100% . Jewellery, Ornaments and Gun Devan, which is the Highest The Hrangkhols Com- etc. Court of Justice in the munity has their own rites and Another important aspect of community. Its consists of Kalim rituals in the sphere of religious customary law is Judiciary (Chief) and two assistant – worships and practices. They System. Basically clan judiciary Kabur and Chapia. worship and have their own God system works at the primary Although good numbers of the and Goddess namely level. It is known as “Pafong Hrangkhols people had left their Maliraja(Shiva), Kalakhi(Bishnu), Devan”. The oldest person original religion they equally Chempiri(Ganesh), and amongst the Clan is the participated in the Hrangkhol Fapite(Lakshmi) etc. in their own chairperson of the system. There Halam Devan. To occupy the indigenous way. Sacrifice of is no system of selection or post of Kalim, Kabur and Chapia fowls is compulsory. Ju (rice election of the Chairman. It is the traditional system of oath taking beer) locally prepared are also traditional Chairman of the Clan ceremony are held wherein offered. Administration System. In this offering of pujas to Naran Kalakhi (Bishnu) is a must. It is called In respect of Customary Laws judiciary the subject matters is not vast. Disputes, problems or “Telmalri-inring” in the and Traditional Administrative community. In this ceremony all System, the Hrangkhols issues of the same clan or cases within the same clan are pujas are performed by the chief community has some unique priest called ‘Ochai’. Further he features. Family and Clan generally discussed and settled.

Heritage Explorer 64 Independence Day Special Issue 2016 would be assisted by 8 (Eight) system, the Hrangkhol is no any Club or Dormitory additional priests. They are Community or the Hrangkhol System. Meeting can be held in known as “Nokphang” in Halam Devan does not maintain any suitable residence. The most Hrangkhols dialects. They play a any written documents. Instead efficient youths both from the boys very important role, right from it follows the Oral Constitution and girls simply lead the youths. beginning to the end of the and still going on since time In Hrangkhols dialects youth is ceremony. It is also worth immemorial. known as ‘Vengasuo’. Although mentioning that all the assistant The presence of strong there is no any club or dormitory, are to be well informed one day “Vengasuo” can efficiently customary laws such as clan ahead of the ceremony. Some wise, village wise and area wise organized the youth for social basic things required in this work, helps the needy people. administration helps the ceremony are fowls, rice beer community in many ways. For Youth groups also earn lots of (specially in earthen pitcher) and cash and kind for the community example- poor members of flower garlands etc. In fact, it is society need not require to festivals like Ruolsafak, Parngot democratic in nature and etc. Their active participation in the approach the government for practical by religion. redressel, which are very annual pujas like “Bahnarinsuk” and “Tuiroi”, etc. are also Hrangkhol Halam Devan, expensive as well as beyond plays a very important role in their reach. appreciable. In those days, youth are generally trained the art of maintaining discipline, good Regarding Village manner to the people (in the singing and dancing in evening Establishment, a village is time in the open space as there community). It acts as the established by a select group of regulator of the Hrangkhol was no any types of Hall or people. So they have an equal Dormitory. Amongst the youth, one Customary laws. Issues and right in the administration of the problems related to community is selected as “Tangva” (Publicity village. Accordingly they Secretary) whose duties are to can be directly discussed in the unanimously select the ‘Gaon Hrangkhol Halam Devan. Fees announce the meeting, to pass Burha’(Village Headman). Like massages, home work and social and fines related to customary the members of Lok Sabha of the laws can be fixed as well as work of the village. Indian Parliament, the ‘Gaon made alteration in its Devan only. Burha’ will remains in the post as Last but not the least, that the Tribal Traditional Institutions and Besides this, its main duties long as He enjoy the popularity also include – to solve cases, of the villagers, if not he would Administrative Units etc. are in needs to be upgraded with disputes, problems and to give be substituted by another clan by equal justice to all. To maintain way of simple selection. There modern amenities and infrastructure as it is an peace within the community in is no fixed term. In brief the particular and with other tribes system is both traditional as well indispensible part of the Tribal Society, so that it may become and communities in general of as democratic in nature. the society. To preserve and to more and more strong at the But in the rare cases, some roots level and to play an protect Hrangkhol Halam Devan villages are founded by one or property. Over and above, its important role in developing the two family members and their tribal people of the Bharat. main duty is to safeguard the descendent finally claims Gaon identity of the Hrangkhols Burhas as their hereditary rights. Community. This is the main In this case, they enjoy some (Sumneibul Hrangkhol body for the proper privileges in the village such as M.A (RD) Administration in respect of in decision taking, hunting and Secretary Political, Social and Judicial Jhum cultivation etc. Rangkhol Sonong Reformation matters of the Community. Council (RSRC)) However, in its administration In Hrangkhol Community, there Haflong, Dimahasao

Heritage Explorer 65 Independence Day Special Issue 2016 The Oraons’ Traditional Administrative Systems and Youth Institutions

- Jugeswar Oraon

The Oraon tribe living mostly maintenance of harmony in and of social trial and agrees to be in Assam of North-East Bharat out of house. Likewise, the chastised as per customs. came from Chottanagpur area Oraons established the The Oraons made comprising the present states of administrative system of their classifications of the other Madhya Pradesh, Chattisgarh, society both socially and janajatis as touchable and non Jharkhand and Odisha, nearly religiously. Mahtos are the village touchable. An Oraon man is 150 years ago. They were head for social administration. permitted to take water and food brought to Assam by British Tea There are established customs from the hands of some Planters to work in the Tea and traditions coming down from touchable janajatis or jatis and if Estates started in and after 1839 generation to generation and on a girl of a touchable community A.D. Since then, they have been the basis of which society is comes to an Oraon youth, she working in the tea gardens. administered. The customs is chastised and accepted in the Some of the Oraons came out though unwritten are very much society by way of fine and feast. of the tea gardens and used to binding on the people. One No Oraon can take water and live in the villages by clearing the cannot defy or break it. If any one food or marry a girl of the non thick jungles of cultivable lands. goes against or breaks the touchable jati or community and The Oraons like to live customs, he must face the trial if any one contravenes, it will be independently on cultivation, so of social headmen and suffer considered that this Oraon has they have spreaded in the whole punishment and pay fines etc. lost his jati i.e, he has become a north east Bharat in search of Some of the established member of that non touchable their livelihood by way of customs are that one cannot jati. For chastisation his fine and cultivation. marry a person of the same feast will be bit heavier than other gutra or equal gutra. The gutras The Oraons known as Orang social offenders. or Urang also have brought the denote the origin of persons out tradition and customs that have of the same parents in long past Now a days, an organisation been followed or done in their and they are meant to be named Assam Pradesh Kurukh original places since time consanguine. Marriage in (Oraon) Sangha founded in 1961 immemorial. An eldest one consanguinity is not permissible. plays the role of social unless otherwise incapable of a Breakers of this custom ate to administrator. In view of the family or house is the head man suffer the punishment like present day developmental of the house. He maintain the ousting from society forever. situation, it has made some of house or family and liason with Also one cannot marry a girl the harsh customs liberal and the society. He sees that no outside of the society. If anyone simple. It gives emphasis to the member elder or young indulge marries and brings by eloping a all round development of the in creating chaos in the house girl of other caste, he will be left Oraon society keeping pace with and all should contribute to the alone until he surrenders by way other societies of the area.

Heritage Explorer 66 Independence Day Special Issue 2016 Another aspect of traditional their faith that has been long evening in the Akhra where the administration in Oraon society followed and check future young boys and girls played is religious systems. In this conversion to other religions. instruments and sang the system the Baiga or Pahan plays Regular prayers to their God seasonal songs and danced. the role of priest in community (Dharames Mahadeo) in Dharam Akhra is the place where puja or religious functions. He is Edpas established in Oraon community sittings are held to regarded to be a media or link villages are done. discuss various subjects. man to god or deity whom the Regular singing and dancing in Dhoom kudia (kuria) or members of the society the Akhra were held since time Jonkh – Edpa (Erpa) is a youth worhship with devotion. He is immemorial but now it has been dormitory in the Oraon society. considered or regarded to be a restricted and done occasionally person of character, Jonkh means youth and kudia i.e. on the occasion of festivals purity,justice, equality and divinity. or Edpa means house. It is the only. The reason behind this is He performed the puja etc. for house of youths where they stay that the schoolcollege going the wellbeing of the community together in the night. Like wise children will be attracted to the as whole. Village deities , water there is Pel Edpa i.e,house regular dance and their evening deity and other benevolent where the virgins of society studies will be hampered. togather use to stay in the night. deities are appeased by worship Some of the traditions to shower their kindness and The Dhoom Kudia is a place of and institutions of the Oraons training or learning of singing, blessings on man, cattle and that were prevalent in ancient crops with plenty of rain and dancing, playing,mandor, dhol times have been going to be and other musical instruments sunshine. It is their faith that obsolete now a day due to rapid deities always keep them under and acquiring of knowledge of progress in education, economy hunting. It is the institution of the protection from all sorts of natural and other fields as these calamities and cruelities. far flung forest residing Oraons sometimes stand on the way of Very recently an organisation who had no knowledge of progress. Though it is one or present day schools or formal named ‘Assam Kurukh (Oraon) other way a loss of culture, Dharam Sabha’has come into education in their localities and character and identity of Oraons, being among the Oraons. Its aim with the advent of schools these still restriction is unavoidable in is to analyse the faith (dharam) Dhoom Kudias are now a days view of all round progress of the and customs (Riti-rewaz) of the in extinct situation. Oraons in these days of Oraons that have been followed There were the practices competition in various fields. since time immemorial. This of hunting in the jungles twice in (The writer is a retired faith is known as ‘Sarna Dharam’ a year known as ‘Faggu Sendra’ Financial Advisor of the Govt. of or ‘Addi dharam’ or ‘Sawnsar and ‘Bisu Sendra’ i.e, hunting in Assam and ex-General dharam’, in different places. It is February (Fagun) and April secretary and ex-advisor of researched whether there is (Baisakh). This practice has also Assam Pradesh Kurukh (Oraon) spirituality, science, astronomy, come to halt as the killings of wild Sangh and presently founder philosophy and other ingredients birds and animals now have president of Assam Kurukh in Sarna Dharam or Addi Dharam been prohibited by law of the (Oraon) Dharam Sabha. The as claimed by other religions. land. For music and art and present residential address is Another aim of the Dharam culture , there is the Akhra in the Banipur, and his Sabha is to make the people of midst of the village. People of all mobile nos. are 9864359472 & the society best known about ages used to gather in the 8474804177.)

Heritage Explorer 67 Independence Day Special Issue 2016 Traditional Village Administrative System of Dimasa Kachari Society

- Dr. Phirmi Bodo

The Dimasa Kachari is one of present article tries to explain the Jalairao. the dominant and oldest Janajati village system of one of the Dimasa houses use a floor significant community of India of Assam and is one of the plan called Noh-Dima that many Kachari tribes. They are namely Dimasa community. partitions the structure into a said to be the one of the earliest Village System drawing room, sleeping room, inhabitants of the Brahmaputra kitchen room, and granary. A Valley. The Dimasa Kacharis The village system can be known from the village structure place for pounding rice is called greatly inhabit the northern half Thengkhikho in Dimasa. of the and of . In Dimasa, the village system is called Nohlai Samtho-rimin is another kind of ravines of the Jatinga valley and pounding rice tool. Dimasa use the adjoining tract, Lower portion meaning a cluster of houses and the whole village with its a household article like to keep of (East), water used the bamboo and for Lower Crescent Region of population is called Raji. Dimasa tend to live on river banks and cooking use silver utensil, spoon district, made of wood and Dish made of Assam and next to streams. Therefore, Dimasa Kachari villages are on of wood and banana leaf and (Nagaland) and Jiribam region of other, a house for latrin, bath hills, with thirty to fifty, though Manipur respectively. However, room and others also. they live mostly in Dima Hasao sometimes (rarely) as many as District, an administrative district four hundred houses. The The village, earlier in Dimasa of the state of Assam. houses are built in two facing society, there is grouping system rows. The houses, with a timber of houses which is called punji The name ‘Dimasa’ stands for superstructure, mud-plastered which consisted of one a place “children of the big river,” referring bamboo walls, and thatched roof around. Nohdrang named in to the (known are called Noh-Dima. Each Dimasa called club is placed in as Dilao in Dimasa). So, the families in a village has a few fruit the middle or centre in the village meaning of Dimasa literally the trees—like Guava, mango, Jack or Punji. The road son of Big River where the word fruit, plantain and others. communication is connecting ‘Di’ means water and ‘Sa’ is son. from the village to centre i.e. If we turn the pages of Dimasa The traditional village headman, who is at the top of the market, shop, town and another history it is very interesting to note place. In the socio-economic life that Dimasa are always very village administration, is a Khunang. He has both executive of the Dimasa, the role played by keen to live and established their livestock is of great significance. kingdoms on the banks of the and judiciary powers. He is assisted by another official called Domesticated animals and birds river. are not only required during the the Dillik (Assistant Headman). In India eighty percent of the Next to him is Daulathu who celebration of socio-religion festivals and performance of population lives in villages. occupies the third place. Next to Hence, to get the real images of the Daulathu is the Haphaisgao, rituals but required for Domestic consumption and sometimes for Indian Social Structure one has who holds office for two years. to understand the every aspects Other village officials include commercial purposes also. The Dimasa Kachari rears Buffalo, of the village system. The Phrai, Montri, Hangsbukhu, and

Heritage Explorer 68 Independence Day Special Issue 2016 Pigs, Fowls, , Ducks, Nodrang discipline, social service, Cows and others. In the traditional Dimasa cooperation and fellow feeling besides offering opportunities of Many stone monoliths are society Nodrang or bachelor’s lying scattered at Kachomari dormitory plays a very important learning traditional arts and crafts. Pathar on the Daiyang River in part. A young boy of above 12 District Assam, bears years in age can stay in the However, it is unfortunate to the triumphant victory in the Nodrang till his marriage. mention that with the impact of battles many times by Dimasa Nodrang is artistically decorated westernisation and introduction King from the 13th century. The and musical instruments like the of its subculture into the Indian remains of the palatial buildings, Kharam (Drum), Muri, Suphin societies the importance of the traditional capital gateway (Flute) etc. Nodrang decreasing day by day. and the decorative art of It is become a social problem The Nodrang is used as a club architecture, geometric and floral house and serves the purpose which needs a special attention. ornamentation found in these I hope in the coming days such of an organisation of youths of relics are marvellous. The the village. It is a hub of the issues will be resolved politically, sculptural design of animals and economically and socially. youths; it serves as an effective birds on the pillars at Dimapur by body during the time of the village Conclusion Raja Makardwaj Thousen in the festival like this. Busu is an Throughout history, India has tenth century show clearly the important annual harvest festival state of cultural development of been a society based mainly in of Dimasa society. This festival villages. Yes, it has definitely the Dimasa Kachari. Many is always under the leadership of erected ramparts, temples were seen modernisation, but to say a very efficient young boy known it is a very traditional village not seen at capital complex as Nagahoja. He is also helped Dimapur due to the destruction system still holds true. India’s by a female counterpart of same lands are still dotted with by Ahom period in 1536. Stone efficiency known as Malahoja; house was erected at thousands of villages that rely on they have also young assistants agriculture for their survival. by Raja Harish Chandra called Malapharais. The Hasnusa in the 16th century. Throughout India’s history, these members of the Nodrang make small villages have been Stone inscription was installed at elaborate arrangements capital gate of Maibang by Raja respected as the foundation of attending to the minutes details Indian culture. Meghanarayan Hasnusa and for the success of this annual statue of Horse is mentioning. festival. Besides these, the boys Numerous temples of Gharer- of the Nodrang render social Bhitor, Khaspur and (Dr. Phirmi Bodo services such as tilling the land Assistant Professor, Manohari Singhadowar of Khaspur both of the invalid, roofing the house palace of Queen Indraprava Devi Devi Kanoi Girls’ College, of the widow and clearing of Dibrugarh were erected by Dimaraja in the jungles. The composite life of the 18th century bear the cultural of Email id: Nodrang fosters spirit of that time. [email protected])

Heritage Explorer 69 Independence Day Special Issue 2016 Traditional Administrative Systems of Halam Tribe

-Jugen Tripura, - Rila Halam

The community ‘HALAM’ is a Most of the the sub-casts of all kind of judiciary problems of group of more than 16 sub-caste the Halam comunity have their the village. Among the body the like as Chorei, , administrative system on muktiar has the responsibility to Rangkhal, Sakachep, Moulsom, different stages as like as village contact with the other villages & Langkai, Kaipeng, Rupinee etc. level, circle level, district level & the tangba has the duty to The biggest part of Halams is of all the sub-comunity level. The gathered the villagers in the meet living in the state of Tripura. A head of the village administration that satled by the Kalim. huge population of the is called ‘ KALIM ‘. And gratually It is found that in some sub- community also lives in the follows ‘chapia kalim’ as head of casts of the Halam comunity, the district of , Hailakandi, circle level administration, youth also their own Cachar and N.C.Hills of the state ‘vantang kalim’ as the head administrative system. In this of Assam. They are also found administrator of district level & regard there are two most in some parts of the states of ‘HALAMASHA’ is the head powerful post. They are ‘Tang- Meghalaya, Manipur & Mizoram administrator of a sub-cast. ulien’ & ‘Pansang ‘. They also too. A village administrative works for the improvement of the As like as some other castes committee forms as like this villagers. They kept united the the Halams have rich traditional young generation & also solve Kalim - the topmost post, than culture, folkdance, folksongs & comes - kabhur, mukhtiar, some judiciary problems of the folkstories. All the sub-casts of youth. This youth committee suktiar, kut-anlek, dongrat & Halam have their own tangba. The priest, who is called represents the youths to the administrative system, but all the senior bodies meet and helps Ochai is also an important sub-casts system are mostly member of the committee. From them to take the perfect same to each other. The Halams decision. this committee, tangba is are generally male basic cast. selected by the villagers & It is found that the Halams The most senior male member committee. Besides this dongrat have rich administrative administers the family. All the is the most junior post and there system, judiciary system, & decisions of the family is taken may be persons more than one customary laws, but all this are by him. He represents in the in the committee. From the running barbally tradition by village administration on behalf dongrat members who perform tradition. They have no written of the family. The property a special kind of ‘puja ‘ promoted constitution. That’s why many belongs to the eldest male of to ‘ kut-anlek ‘. Members of this unvaluable things are going to next generation by virtue. In rare post also may be there more be lost. The Halams have a rich case for the families that not than 1/2 in the village languages, but not having any having a senior male member is administrative body. Ohers script. so it is must necessary administrated by the senior most members of the body is gratually to think about this & have a women. She took part in the promoted from this rank & all the useful step. village administration system too others posts are of singlen. All (Collected by- but she could not hold a rank in the important decisson of the the main body of village Jugen Tripura of Bazaricherra & village is taken by this Rila halam of Sobri, Karimganj administrative committee. administrative body & also solve (Assam))

Heritage Explorer 70 Independence Day Special Issue 2016 Social Administration of the Dalu/Daloo community of Meghalaya

- Shankar Dalu

The Dalu/Daloo’s are the Some of the other properties clan (dafas) are the first to try to indigenous people of north-east shares are: resolve the dispute along with the India, Meghalaya in particular. paternal clans (dafas). If the 1) If the mother inherits The place Dalu situated in the ancestral property, the major dispute cannot be resolved by South West along the both the clans then the dispute share is to be given to the border of has been daughter and then to the son in will be brought to the notice of named after the name of the the gram Panchayat headed by the ratio of 60-40. community. The Dalu Gaobura. communities are matrilineal 2) In case the son-in-law (Ghar jamai) stays at his wife’s Disqualification of share of society, they take the clan (dafa) properties of the mother and inter-clan house, her father makes special marriage among the Dalus is provisions of property share for If any son is not performing strictly prohibited. They have her. In most cases, when the the rituals of inherited deities various dafa like - Chongong girl’s parents do not have any (Kani dew) and parent’s death chichong, chundi, Diglop, son. ritual son/sons is/are derecognised from the share of Dorong, Gandi, Hajong, Hawai, 3) Naturally the parents Nengma, Nengmai, Nengthing, usually depend upon the eldest parental properties. Kara, Kona, Luru, Marchi, son in their old age, but due to Village and area Maibara, Mengkera, Pabar, circumstances the parents can administrations Patang, Pira, Puka etc. live according to their choice. The Dalu/Daloo land owner is Either in any son’s house or They follow Vaishnava called be “the Bhuia”. “The as well as animism daughter’s house. A child who Talukdaar” “The Morol” “the looks after their old aged parents called shakta-shakti cult believe sirdar” and present gaonbura are in nature as well as offering of till death and performs all the the main custodian of their area death ritual according to Dalu sacrifice. of jurisdiction. The Bhuias and custom which is 13 days rituals. the Talukdaar who are the main Family and Clan They are entitled for the major Administration land owners use to provide their share of the property (without people in a specific area suitable The father is the head of the disturbing the daughter’s share). for settlement, accepting all the family. The inheritance of In case of daughter she is requirement like clean drinking properties differs in different entitled to get more than the other water facilities needed raw prospects. In practice the son daughters but the death ritual had materials and surrounded by inherits the major share of to be performed by the son only. cultivable land under their area properties about 70-30 in ratio. 4) However the parents have of jurisdiction. Because the Because the son had to perform the right to give share according prime occupation of the Dalu/ duties of parent’s death rituals to their choice. Daloo is agriculture and all the and maintain the rituals of 5) In case of any disputes in ceremonies and festival depend Goddess (Kanidew), snake upon agriculture, they use to goddess which is an inheritance a family. The maternal uncle collect tax called “tonka” from the deity. (Mama) and their elders of the

Heritage Explorer 71 Independence Day Special Issue 2016 people according to the share of c) He handles petty theft embroidery skill, art of gidduni land they are provided annually. cases by lavying fine. (tattoo) singing etc. (there is a scope of research for d) But in case of land dispute The main learning of adolsent the above case). among villagers and rape and and teenage boys comes from Now the Gaonbura is the only murder the Gaonbura registers the common “Kashari ghar” recongnised authority in the the case with the concerned called maa kashari ghar a big present era. His area of authority. thatched house built at the jurisdiction is reduced to a gaonbura’s place or any other Youth Institution judiciary purpose only, as their morols (prosperus farmer) place land are sold to private parties or The parents bring up their which will accommodate all the occupied by other’s. In Dalu children with love and devotion village teenager boys in a single communities the gaonbura is bringing them to the norms of structure where they learn the selected from among who has daily life. In their old age the sons way of Dalu/Daloo’s life and education, financial status and are supposed to look after their culture. aged parents. cultural knowledge. Once the They also learn different skill gaonbura is elected he will As the time passes by the like cane and bamboo crafting, remain as gaonbura till his last child grows up to adolescence, music, dancing, sport like (death). He is the sole authority during this time the children are wrestling (gangi) art of playing to maintain peace and harmony separated from parents. For the different weapon from their elder among the villages sons, they are accommodated experts and practice at their a) The Gaonbura has to take with separate structure called respective kashari ghar along consent of the village elders “Kashari Ghar” at some distance with their friends. before deciding cases where away from the main homestead but inside the village boundary. All this art and skill are to be clan (dafa) rules have been demonstrated during the festival violated in marriage as well as And the girl child will be looked of “pushna” and “maichari”. violation of death rituals. after at home called as “rakpohor” by the elderly women like b) In case of killing cow, the grandmother and other, where punishment is accorded by the girls learn all the household ( Shankar Dalu Gaonbura in accordance with works like cooking, weaving and Dalupara, West Garo Hills) the customary practices.

Heritage Explorer 72 Independence Day Special Issue 2016 Traditional Administrative Systems and Youth Institutions of the Karbi Community of NE India

Dhaneswar Engti

The Karbis constitute an akar’, means the flame of fire. daughters of ‘Hemphu and important ethnic group of the The word ‘Mekar’ also denotes Mukrang’. The Karbis, north-east India. The Karbis are subject of a village headman. practitioners of traditional mentioned as ‘Mikir’ in the worship, believe in reincarnation The Karbis are the principal of soul and honour the ancestors Constitution Order, Govt. of India, tribal community of Karbi is one of the foremost ethnic Hills like the Hindus. The religious Anglong district of Assam and it percentage of Karbi tribe living in Tribes of Assam. The Karbis is administered as per the never call themselves as Mikir, the Karbi Anglong district provisions of the Sixth Schedule according to 2011 census is – rather, they prefer to be of the Constitution of India, (1) Animism – 84.64%, (2) recognized as ‘Arleng’ at all time, having an autonomous power to Christianity – 15.00%, (3) others which means ‘the son of man’. govern the autonomous district – 0.36%. The Karbis perform They consider that the term Mikir of Karbi Anglong. This ‘Rongker Karkli’ (Rongker Puja) is given to them by the non-karbis Autonomous District of Karbi in the month of January and of their neighbors. Moreover, Anglong, the then Mikir Hills February every year seeking there is no mention of the term District of Assam, was good health and seek blessings ‘Mikir’ in their folk-lores and folk- constituted on 17th November from the gods and goddesses of tales in the Karbi cultural history 1951 and the Autonomous every member of their family for of the past. At present, they are District Council was formed on the whole year. They also mostly found dwelling in the 23rd June 1952 which was perform pujas of other family district of Karbi Anglong, Assam. gods and goddesses for keeping inaugurated by the then Chief good heath of their family But, there are some pockets in Minister of Assam, Bishnu Ram the Dima - Hasao, Kamrup, members for the entire year. It is Medhi. Morigaon, Nagaon, and Sonitpur like thanks-giving to the various district where Karbis are making According to 2011 census, gods and family puja, which is their homes in since time most of the Karbis still practice performed for the prosperity and immemorial. Apart from that, their traditional belief system, well-being of the community as there are large numbers of Karbi which is animistic. They like to well as every member of the population living in the state of call themselves as the sons and Karbi household. Arunachal Pradesh even today. According to a great Art Scholar, Bishnu Prasad Rabha, - Karbis are the Colombus of Assam. Therefore, the term Mikir is not proffered by the Karbis and they consider it to be derogatory. The closest meaning of ‘Mikir’ is said to be derived from the Karbi word ‘Mekar’, (Kathar Bura, the Head Priest, performing ‘Botor Kekur Karkli’, a ritual in presence of Karbi Recho with Habes and Pinpos invoking for timely monsoon at Rong Arak, which is a corrupted word of ‘Me- Ronghang Rongbong)

Heritage Explorer 73 Independence Day Special Issue 2016 Administrative System Kingdom was – ‘Socheng’, also called as - “Kong Lindok’, or, Karbis are literally divided into which is located in the present the Karbi Recho. During the West Karbi Anglong District of 3(three) provinces from the point Recho Adorbar (Council) session of view of their habitations. Assam. But due to large all three Lindokpos and all the numbers of wild tigers menace These three provinces are Pinpomars of those three namely, - ‘Chinthong Longri’, and wide scale loss of lives of provinces have to participate and men and women from ‘Ronghang Longri’ and ‘Amri required to submit their annual Longri’. The immediate meaning epidemics, the Pinpomar had reports before the Recho suggested the Karbi Recho to of the word ‘Longri’ is Province. Adorbar (Council), in which the make a shift of the capital from These three provinces are Karbi Recho presides over the Socheng to ‘Rong-Arak’ in Niz otherwise known as – ‘Ronghang Dorbar session. Thus the Rongbong’, Chinthong Rongkhang, the present Ronghang Rongbong, which is serious cases which could not Rongbong’ and ‘Amri Rongbong’. be settled at the level of the It is the Ronghang Rongbong situated about 16km south of Hamren town. Hamren is the Pinpomar are generally where Karbi traditional king discussed and got settlement of resides. He is called as Head Quarter of the present West Karbi Anglong District of such serious cases, like ‘Lindokpo’, the Chief of all these ‘Lisenem’, disputes between three provinces of Karbi Assam. Habes and pinpomar, etc. The traditional kingdom. The Karbis case of ‘Lisenem’ is a heinous who live in the plains are called crime of committing adultery and as – ‘Dumrali’. illegal marriage amongst the Karbi Anglong is a mosaic of same clan which is prohibited as culture, races, language, and it per Karbi Customary Law. In the is a religious followings which Karbi Customary Law, a girl and has reflected in its ethnic and a boy of the same clan are cultural plurality. From the remote brother and sister relationship of past Janajati or the indigenous the same family. Hence, a brother tribal communities had come (Harsing Ronghang, Karbi Recho cannot marry a sister of the into contact with other with Habe and Pinpos at Rong- same clan in Karbi society. All civilizations, - Buddhism from Arak) Eastern India and Tibet, and such critical cases are settled by Karbi Traditional King Christianity from the west. the Lindokpos through a Culture in practical term is (Karbi Recho) There is a strong consensus and final judgment political system to govern the reflected in the profession and order of the judgment is organization of religion, Karbi kingdom in the past and it proclaimed by the Karbi Recho. is still prevalent in the Karbi promotion of behaviour of the He is the last and supreme individuals and community, society. There is a Council of authority to settle the all such Karbi kingdom and the Karbi aesthetic expression in the forms critical social cases of the Karbi Recho is the head of the of festivals and performing arts, social order. Karbi Recho of institution. There is a Recho dance music and arts, co- Rong-Arak still exercises his existence or confrontation with Adorbar where all the three heads of Ronghang Rongbong, conventional authority in respect other culture and imbibing the of socio-cultural and socio- righteous moral values among Chinthong Rongbong and Amri Rongbong have to take part. religious matters when cases of the individuals and the such disputes are brought to his community. They are called ‘Lindokpo’. The head of these three Lindokpos is notice by the Habes and The original capital of Karbi called ‘Ronghang Lindok, who is Pinpomars.

Heritage Explorer 74 Independence Day Special Issue 2016 Kathar Bura (The Chief Village Headman:- In tradition even in the modern Priest) the Karbi political system, each context, but some of these are In Rong –Arak, Ronghang village under erstwhile Karbi proven to be outdated in the Rongbong, the capital of Karbi kingdom, it was headed by a contemporary perspective. village headman called ‘Rong traditional kingdom, there is one Traditional Village Council:- Asar’. Under ‘Rong Asar’ there priest who is recognized as There is traditional village council are many households families to “Kathar Bura”. He is the Chief of the Karbis which is called be constituted for a Karbi village. Priest of Karbi Recho. He “Mei” and it is constituted with At the same time, ‘Longri’ is resides at Rong- Arak, the the elderly members of the family constituted with several capital of Ronghang Rongbong units of the village. This village where the ‘Karbi Recho’ lives contiguous Karbi villages under erstwhile Karbi kingdom. So, in council is presided by the ‘Rong along with Pinpos. That is why, Asar’ or Gaonbura, the village the village of Karbi Recho is also order to administer ‘Longri’ one administrative officer is headman at his own residence, known as Pinpo Arong e.g. village called as “Basehem”. In this of the Pinpos. He has to perform appointed which is called as village council, the village “Botor Kekur” rituals every year, ‘Habe’ or ‘Habai’. In the erstwhile headman, called ‘Rong Asar’ or invoking for the timely monsoon Karbi kingdom there are 12 ‘Rong Asarthe’ has to settle all in the kingdom of Karbi Recho (twelve) such Longris and these such pity disputes after due and the entire humanity. This Longris are constituted with consultations with his ‘Mekars’ or ‘Botor Kikur’ Puja is performed “Artus.” It may be mentioned here subjects of his village in a very by the Kathar Bura on 11th of that - there are 4(Four) Artus egalitarian way. He has to fix the March every year at Rong-Arak, under Ronghang Rongbong, 3 Ronghang Rongbong. In this very (Three) Artus in Chinthong time and dates of ‘Rongker Puja’, ritual, a White Cock is sacrificed Rongbong and 2 (Two) Artus in ‘Chojun Puja’ and ‘Chomkan’ to goddess Rasingja to pacify Amri Rongbong. These ‘Artus’ Festivals including the marriage her. During this Botor Kekur are governed by officers called ceremony of his village to be ritual, Kathar Bura has to sing the “Lindokpo.” And at the apex of carried out for the whole year to pathetic song of Ha-imu. Ha-imu these 9 (Nine) Lindokpos, there come. Thus, the Village Council is regarded as the goddess of is the king called “Kong plays an important role in rain in Karbi mythology. Lindokpo” or “Karbi Recho.” He regulating the social, economic is the Chief of all nine Lindokpos and religious life of the Karbis. There is another important and it is still prevailing in the West The Village Council settles all ritual (Karkli) to be performed by Karbi Anglong District of Assam. disputes which are not very Kathar Bura, the Head Priest of grave and serious in nature by the Karbi Recho at Rong-Arak. Like other tribes of Assam, the village headman or ‘Rong This very practice is called “Minu the Karbis have some traditional Asarthe’ of the village. But, in the Kekur”. This ‘Minu Kekur’ institutions. These traditional practice is performed for good institutions have been present context, the Village yielding of crops for that very functioning from time Council is losing its original year. In this ritual, a Red Hen is immemorial. The characteristics supremacy of settlement of such sacrificed to goddess of wealth of these traditional institutions trivial cases of disputes by the to appease her. During this are socio-political in nature, while village headman; they rather ceremony, the song of “Lokhi some others are of economic prefer to go to the law courts for Keplang” origin of goddess character. These traditional settlement of such disputes Lakshmi, is recited by Kathar institutions are playing very instead of referring the disputes Bura to pacify the goddess of important roles for the to village court, or “Rong wealth for good yielding crops. sustenance of Karbi culture and Asarthe” of the village.

Heritage Explorer 75 Independence Day Special Issue 2016 and it is like a training institute of 7. Chengburup Kethe 8. farming, handicrafts and various Chengburupso 9. Barlon Kethe cultural activities to be taught at 10. Barlonso 11. Motan Ar-e’ 12. the young age. They are taught Motanso Arvi 13. Langbong by the experts of different fields kethe 14. Langbongso 15. like -cultivation, handicraft and art Chinhak –Kethe 16. Chinhakso and music, etc. essentially 17. Me Apei 18. Lang Apei 19. (Riso Aterank, Karbi Youth Dormitory at required for sustenance Karbi Phankri. 20. Marpi Rong Arak, Ronghang Rongbong) culture and virtually to make man The above mentioned office Traditional Karbi Youth fit to live independently on his bearers of “Jirkedam” have their own. In fact, it is like a school, Dormitory respective allotted duties and The Karbis have traditional responsibilities to be performed Bachelor Dormitory system, very sincerely and most which is normally known as ‘Riso obediently. It is clearly instructed Aterank’. This is associated with by the Rong Asar to Klengsarpo Karbi’s “Jirkedam” performed by during his ceremonial unmarried Karbi youths that is appointment as ‘Klengsarpo’ in why the name of the house built presence of his Mekars or for the youths is called “Riso villagers. So, he has to follow all Aterank” means training house of (Ritnongchindi dance at Jhum field) the rules and regulations of the unmarried youths. It is like the Jirsong very strictly with honesty. the participation in it means the youth club. In one word, it is a The Rong Asarthe , therefore, preparation of the youth for the bachelors’ dormitory of the Karbi bestows the entire responsibility future life, so that, he can run his youths. The functionaries of the to Klengsarpo so that every family when he attains manhood ‘Riso Aterank’ are many in nature member of the Jirsong beautifully as a family holder. complies with the instructions of The Karbi Bachelor Dormitory Rong Asarthe very sincerely, so is constructed with locally that, he need not have to face available materials like bamboo, humiliation from ‘Habes’ and wood and straw by youths of the ‘Pinpos’. Otherwise, Rong village. It is generally constructed Asarthe has to pay penalty to the in a centre place of the village. In Karbi Recho as a mark of the bachelor dormitory, all punishment which is a matter of unmarried boys of the village same for him or he might have from the age 10 years are the to lose the post of Rong Asar. members of the dormitory. As These rules and regulations are per the established norms, all young unmarried boys are required to spend the nights at the dormitory called ‘Riso- Aterank.’ The office bearers of ‘Jirkedam’ are as follows: – 1. Kleng Sarpo, 2. Klengdun, 3. Sodar-Kethe, 4. Sodarso, 5. (Dance performed by Karbi young (Klengsarpo, the person in com- Sanghorai Kethe 6. Sanghoraiso boys and girls during harvesting mand of Youth Dormitory) season)

Heritage Explorer 76 Independence Day Special Issue 2016 framed by the Rong Asarthe after important portfolio of Jirsong is There is another special due consultation with his ‘Langbong Kethe and arrangement for Klengsarpo and ‘Makers’. So, every member of Langbongso’. The duties and Klengdun to be served at Jirsong. the youth dormitory must follow responsibilities of Langbong A provision is made to serve both the rules and regulations of the Kethe and Langbongso are to Klengsarpo and Klengdun by the Jirsong very truthfully. Here in facilitating drinking water to the ‘Marpi’. The duty of Marpi is to the ‘Jirkedam’, Klengsarpo is the team members during the jhum serve the Klengsarpo and captain of the ship. He is the cultivation. They are also Klengdun during term of Jirsong. leader of the Youth Dormitory, responsible for providing The term of Jirsong or Jirkedam while Klendun is his Deputy. At sufficient drinking water at the is from two to three years the sametime, Sodar-Kethe is Riso Aterank, the Youth without break as assigned by the the commander of the team and Dormitory. Therefore, they are Rong Asarthe. Young girls are Sodarso is the Deputy the in charge of water supply of appointed as ‘Marpi’ and they are Commander of the Jirsong. the ‘Jirsong’. Like that, ‘Chinhak allowed to serve the Klengsarpo and Klengdun only. But, during And, at the same time, Kethe’ and ‘Chinhakso’ are the in ‘Sanghorai Kethe’ is the in charge of food grain and seeds the term of Jirsong, marriage is not permitted as per the rule of charge of food and medication of of different crops for cultivation. the Jirsong, while ‘Sanghoraiso’ They have to arrange seeds of Jirsong. One who violates the rule shall have to face stringent is his assistant, So also, different crops and make ‘Chengburup Kethe and available for cultivation in the punishment from Rong Asar. So, every member of the Jirsong has ‘Chengburupso are the persons jhum fields. So, their in charge and assistant person responsibility also carries an to live under strict discipline and has to carry his responsibility in charge of ‘Chengburup’, a important role to play in the small drum used for ‘Jirkedam’. Jirsong. Other important sincerely. They have to perform their assigned duties and Klengsarpo and Klengdun, give portfolios of Jirsong are – ‘Me- command to Chengburup Kethe Apai’ and ‘Lang Apai’. Me-Apai’ is responsibilities as per direction of the Kleng Sarpo and Klengdun and Chengburupso call out all the the fire keeper and ‘Lang-Apai’ members of the Youth Dormitory serves as water keeper. Apart very honestly. The rest of the young boys are to perform their by beating the drum before from that there is another duties at the jhum field as per the proceeding to the site of jhum important post of ‘Phankri’ in the instructions of the Klengsarpo field. After hearing the sound of Jirsong. The duty and and Klengdun. All are required to Chengburup, all the youths of responsibility of Phankri is very perform their duties sincerely Riso Terank have to follow them specific and he has to serve the and faithfully, else it is the duty immediately to jhum field for entire team members of Jirsong. of Klengsarpo and Klengdun to cultivation. There is assigned He has to distribute food packets report the offence committed by duties of ‘Barlon Kethe’ and collected from every household its members to the Rong Asarthe, ‘Barlonso’, who are the head and of the village by Sanghorai Kethe the village headman for hearing assistant head. They are the and Sanghoraiso to every in the village court as per law of Surveyors of land in the jhum member of the Jirsong. He is also the Jirsong. field. So also ‘Motan Ar-e’ and to carry the responsibility of ‘Motan Arvi’ have to perform their distributing betel nut and leaf to So, the Bachelor Dormitory of duties as right and left in charge every member of the Jirsong the Karbi society can be of land demarcation in the jhum after finishing their lunch and regarded as an institution of cultivation, so that, the area of dinner every day. He is to pass social work. The Jirsong, in the jhum cultivation does not cross on massages of Klengsarpo and name ‘Jirkedam’, performs all or encroach from the allotted Klengdun to other office bearers sorts of social services for the area of land to work. Another of the Jirsong. benefits of the village in general

Heritage Explorer 77 Independence Day Special Issue 2016 and the families of the village in The Karbis during the 20th particular when such occasion century had encountered the arises. It is interesting to note that crisis and resolved their cultural the members of the ‘Jirsong’ or identity crisis through the ‘Jirkedam’ do not claim any organization of their religion and monetary remuneration from the culture, through a capable and economically poor families and enlightened social leadership. the widows against their works, The present exercise to it has rendered by them at free understand the indigenous faith of cost. Therefore, for the and culture should not only aim invalids, destitute and widows at the preservation and and poorest of the poor in the village has become a boon from protection of culture, but also in this Bachelor Dormitory system interpreting the significance of (Karbi damsels with baskets of of the Karbi Community. the religion and culture and their opulence on their back at the jhum relevance in present times. field) Today, this very traditional Culture in practical term is institution of Jirkedam has, reflected in the profession and however, gradually died down and cultural accounts of the Karbis organization of religion, in Karbi Anglong and outside it fails to withstand against the promotion of behavior of the onslaughts of rapid changes Karbi Anglong of Assam. Its individuals and community, shady and bottomless caves and brought about by development activities including spread of aesthetic expression in the forms fast running red rivers are the manifestations of the Karbi western education in the Karbi of festivals and performing arts, society. The spirit of ‘Jirsong’ or dance, music and arts, co- history of the past. Let us try to go deep empathy of the blue hills ‘Jirkedam’ by offering a helping existence or confrontation with hand to the needy people of the other culture and imbibing the and brave to swim in the red rivers of the plain to unearth the society by the members of righteous moral values among ‘Jirsong’ in the Karbi villages is the individuals and the true history of the past; while doing so, we will be able to make still alive, although, it has been community. eroded even by the absence of out the most tangible roots of the Conclusion Thus, in every sentient cultural and religious the ‘Riso-Aterank’, the Youth outline of the blue hills and its Dormitory structures in the accounts together with the frozen and resilient rocks has a philosophy of nature worship of present day Karbi villages. hidden history of very interesting the Karbis.

Heritage Explorer 78 Independence Day Special Issue 2016 Traditional Administrative System & Youth Institution of the Bodos of Northeast Bharat

- Pratibha Brahma

Bodo tribe is the aboriginal from benefits of economic point additional property. Daughters in and one of the most dominant of view in its plantation, many the family do not have right to tribes in the northeast Bharat. social functions or ritual cannot property in presence of son/sons They are scattered all over be complete without them in in a family. However, portion of Assam, North & East Bengal, Bodo society. Endi & Muga mainly the landed property is Sikkim, Arunachal Pradesh, rearing is another tradition of the sometimes given to wife by her Nagaland & other parts of north- Bodos. Bodo women are skilled husband who is also the head of east region of India as well. They weavers and hence generate the family. In case of marital are also found in small pockets good economy by weaving. With separation, woman is denied outside India in Burma, , changing times socially, new any rights of husband’s property Bangladesh and Bhutan. ventures of plantation which are though she is allowed to keep her However, the state of Assam is commercially viable like tea & ornaments with her. the main abode of Bodos and rubber plantation are gaining their main concentration is in the popularity among Bodo tribe. Position of Women in Bodo north bank of Educated Bodo population Society under Bodoland Territorial Area prefers government jobs in Inspite of patriarchal and Districts (BTAD). Presently, modern times unlike Bodos of many amongst the Bodo tribe earlier decades in pre-or post patrilineal structure in Bodo who are service holders under independence of India. society, position of Bodo women public or private sectors or who is high and a lone female child in Social Structure of The have gone looking out for jobs in absence of sons in Nokhor Bodos cities like Mumbai, Delhi, inherit the entire paternal Bangalore have settled down The Bodo society is primarily property. In such cases, it is there forming sizeable patriarchal & patrilineal in generally observed that population. character. The family members bridegroom comes to live in live together at home which is Occupation & Economy bride’s family and this accepted termed as Nokhor in Bodo norm of marriage is known as Agriculture is the chief means language. Both nuclear & joint Garjia Lakhinai. Significantly, of livelihood or occupation of the families exist in Bodo society. after her death this property is Bodos. They mainly depend on Father is the sole guardian and inherited by her sons but not paddy cultivation of different head of the family. This position daughters. In modern times traditional varieties till today. Jute is immediately exercised by his however, daughters in Bodo cultivation which was very eldest son after his demise. family also inherits some portion common is waning nowadays. Generally, landed and other of paternal property though it is They grow pulses and oil seeds family property is equally like mustard, sesame etc. during distributed among the sons in the not a traditional practice. Bodo winters. Cultivation of areca nuts family though it is observed that women are industrious and work & betel leaf is a culture among a son who agrees to take care hard in the agricultural field for the Bodo tribe because apart of his parents during old age get equal hours as men in the family.

Heritage Explorer 79 Independence Day Special Issue 2016 Structure of social groups were engaged in cultivation and lessees of timber mahals and or clans in Bodo Society supply of areca nuts to the tribe did trading on timber.They were during the Kherai festivals and the mahaldars. There is no caste system or classification of any groups as other ceremonies because Kherketari (Kherkata- without areca nuts and betel high or low and all are held in cutting of straw,ari-folk) were equal status in Bodo society. But leaves many rituals remained group who were engaged to incomplete. social division among Bodos collect thatch essential during since ancient times could be Owari (Owa-bamboo,ari- the traditional Bodo festivals traced according to their adopted folk) were group or clans Islary (Isar-God,ari-folk) were occupation for smooth engaged in bamboo plantation, also group entrusted to propitiate functioning in administration of another important plants and worship gods and Bodo society. For instance, required during Kherai festivals. goddesses for the welfare of the Swargiary (Sawrga- Besides, bamboo plants were Bodo tribe during festivals. heaven,ari-folk) were entrusted extensively used by the Bodos for with the duty to worship Gods & multipurpose reasons in all walk Bargawari or Bargabari or Goddesses for the well-being of of like from building a shelter to Bargayeari (Bar-blessings, the community. household articles. Bodos are gab-cry or prayer, ari-folk) were credited to be the tribe who grew also group or clans who were Commonly, groups or clans priests like the Swargiari or the prevalent in Bodo society named bamboo for the first time. Islary clans. according to their chosen Khangkhlari or Khaklari occupation were: (Khankhla-a type of plant,ari- Ramsiari or Ramsari (Ramsa-name of place,ari-folk) Basumatari (Basumata- folk) were groups engaged in collection of Khagkla plants were group of people who got its earth,ari-folk) were the proprietor name from the place called of lands and mainly related to the essential during Kherai festival. Ramsa which is situated in the cultivation and any matter related Daimari (Daima-river,ari- southern bank of Brahmaputra to land. folk) were people who lived near today in of Narzari (Narzi-jute river banks and were engaged in Assam. fishing or transferring of logs or leaves,ari-folk) were groups or In addition to these common clans among Bodo tribe who timbers through means of floating them in a river. groups we also have groups like were entrusted to collect and Sibingari, Sabairiari, Bibaiari, supply dry jute leaves which Lahari or Laihari (Lai- Bingiari, Mao Marari, were traditionally chewed in bits leaves, ari-folk) were group or Sangphramari, Phadanggari, after cremation of a dead body clans engaged in collection of Gajlerari, Thalirari etc. or during Sarada ceremony. leaves during Kherai festival and Bodos believed that taking of other ceremonies as huge All the above mentioned bitter dried narzi leaves severe quantity of leaves were required groups or clans have equal their ties with the dead ones who during its rites especially the status with no bar or restriction have departed to other world. banana leaves. in inter marriage. Today, such division of the groups or clans Musahari (Musa-Tiger,ari- Hazoari (Hazo-hill, ari-folk) classified during ancient times folk) were group of people who were group of people who lived has survived only as surnames kept watch at night to protect in the hills or the foothills. without any class distinction of their tribe and domestic animals Mahilari (Mahal-lease, ari- high and low in Bodo society. from the attack of tiger. folk) were group or clans who After the Brahma Dharma was Gayari (Gay-areca nuts,ari- lived on fishing by taking the introduced amongst the Bodos folk) were group or clans who fisher tanks on lease or were by Gurudev Kalicharan Brahma

Heritage Explorer 80 Independence Day Special Issue 2016 different group or clan as Meetings to discuss matters co-habiting as immediate classified above adopted the related to the affairs of villages neighbours or exposure to surname of Brahma. are conducted and presided over different surroundings in global Structure of Traditional by him in cooperation with the world of high scientific villagers. He is also responsible Bodo Village technology. However, the Bodo to operate the common fund kept tribe has survived the onslaught Bodo villages are generally in name of the village and hence, of all these challenges and kept not very big in size and consist he also assumes the role of intact and alive traditions and of 50-60 families. Bodos prefer treasurer of the village fund. customs which are practiced narrow and long shape villages Messenger or Halmaji is even today. and houses are generally constructed on both sides of another person selected by the Selection of plot for villagers and he performs his common Street. In present construction of house times, however, there are duties under the advice and supervision of Gaonbura. He Bodos follow the traditional existences of Bodo villages system of selecting plot of land much bigger in size with generally conveys messages or information of meetings to be that would be suitable for hundreds of families inhabiting in constructing a house for a family them due to manifold increase in convened to the villagers by going from house to house. Meetings or Nokhor. A plot selected is population and land crisis. are organized to discuss diverse cleaned with a spade and Paddy field for rice or other issues pertaining to village plastered with a required and cultivation is kept on one side of matters, religious festivals and proportionate paste of mixture the village. The grazing filed is ceremonies to be observed in the prepared with cow dung, mud generally prepared by the bank village. and water. A pair of Tulsi or basil of river so that there is enough leaves, nine pair of rice grains feed and water for the cattle. Oja, Deuri or Priest is another are placed on top of banana important person who is Garja Sali or common place of leaves and covered with bamboo worship to gods and goddesses regarded high in Bodo villages. basket (don) and kept overnight. He performs religious festivals by the villagers are placed in the If materials placed remain corner of the grazing field. In organized in the village. He also undisturbed in the next morning, performs functions of eradicating villages where a follower of it indicates that the plot is evils that is suspected to loom Brahma Dharma inhabits, suitable for building a house and large over the village folks. They Brahma mandir or temple of if not it is believed that the plot of also practice traditional method worship is built in the middle of land is not suitable for any of healing with ancient the village. construction. knowledge of medicine The Bodo village is controlled traditionally inherited from Position of homestead by Gaobura or headman who is forefathers of Bodo tribe. Any traditional Bodo house or selected by the villagers. village is generally recognized by Gaonbura selected by the Structure of Traditional Bodo House typical design of homestead villagers is a prominent, elderly which is surrounded by areca nut and popular person from Modern Bodo houses in or bamboo plantations. amongst the villagers who is fit towns and cities today do not to take the responsibility of the follow the traditional method as The first construction done in welfare of village people. He is practiced by their earlier a Bodo house is traditionally the highly regarded and can enjoy the brethrens. Even in rural areas granary termed Bakhri in Bodo office or position of Gaonbura till visible changes have cropped in placed towards the east of the villagers desire him to stay due to coming in contact with homestead. Another important without limited time-frame. diverse socio-cultural societies building is the cowshed or goli

Heritage Explorer 81 Independence Day Special Issue 2016 built in the direction of south-east front of the altar is made. Sijau elements of earth and sky have corner of the homestead. The tree symbolically signifies the been tied into five principles: main house or Nomano is built Supreme God or the Bathou 1. To save procreation by in the north side facing towards Bwrai and Tulsi plant signifies giving & taking birth. south. Nomano traditionally Goddess-in Chief or the Bathou consists of three rooms namely Buri. The members of family 2. To spread offspring by Khopra which is used for worship at the altar everyday by means of wedding. sleeping, Akhrong used for lighting the lamp. The Bodos 3. To follow the principle of dinning and the Ishing or kitchen believe in the sacredness of rejoicing as formulated by Bodo which is used for cooking. The homestead and sanctity of gurus without surpassing the limit altars of Chief Deity, Bathou courtyard for the welfare of all of rejoicing as life is mixture of Bwrai and Goddess of Wealth family members. joy & sorrow. Mainao is placed and Youth Institutions in Bodo worshipped there in the Ishing. 4. Not to lose patience during In modern times, however Bodo Society sorrow but to keep calmness by families have adopted culture of In traditional Bodo household, performing Kherai or Garja having separate kitchen though the guest house termed as Puja and remembering the those who are traditionally Choura no or nosuna are used Supreme God when illness or conservative followers of by bachelors who sleep there in sorrows occur in daily chores of Bathou religion use ishing as group singing, dancing and life. kitchen till today. merry-making together. Choura 5. Man is mortal and The guest house termed as no or nosuna are generally built everybody is destined to die in Choura No or Nosuna is built in the front side of homestead his/her old age. So he or she in front of the homestead and which are kept outside from the should not have attachment to generally it is kept outside the inner compound of homestead. land, money, property, sons, inner compound of the Bodo girls in their maidenhood daughters or kiths & kin and homestead. Some Bodo families also enjoy the liberty to earthly luxuries. As death is in earlier times, especially those participate in singing, dancing inevitable, so he/she should who were economically well- and festivals but separately and devote life to God for ultimate in room built in the inner acclaimed built Changbangla salvation or Udang Janai. with raised platforms. compound of homestead. Social systems for morality Impact of Philosophy of At the north-east corner of and offences for smooth Bathou in Bodo Way of Life courtyard and in front of the administration of the society: granary and parallel to the room The Bathou religion and its The traditional Bodo villages of Ishing, an altar about a foot philosophy as based on Asarba strictly adhere to principles of high is built. This place of or five Principles have upheld the morality for smooth worship is known as Bathou by whole fabric, social customs, administration of the society. the Bodos. At the main altar Sijou economic institutions, beliefs There are five categories of Plant is planted and towards the and rites in Bodo society till offences and guilty person who south of Sijau tree is planted the today. basil plant or the Tulsi. Nine pairs have committed those offences of split bamboo poles which According to this philosophy, have to do penance termed as stand as posts surround the altar the invisible creator who is the Udrainai in Bodo. They are as and fencing with thinner surface Supreme being can be realized follows: by his five elements of life or of cut bamboo splits is wound Agarbad: It includes the virtues and they are-soil, air, and twisted around those poles offence of committing incest, five times. A small passage in water, fire and sky. These five

Heritage Explorer 82 Independence Day Special Issue 2016 physical assault on parents or Khaoalibad: This offence is Conclusion grandparents, killing of a cow and said to be committed when a The Bodo tribe has inherited indulging in illicit sexual person uses the coins or utensils rich tradition of custom and relationship with person offered to dead bodies. It also heritage from its forefathers and belonging to another community includes selling of bulls of a cow has been able to preserve them or religion. A person guilty of one after a year from date of its to gain special ethnic identity in of these offences must undergo purchase. He must then perform India. The traditional Bodo the penance of nine bows penance under three bows society, no doubt has undergone method in the society. method for this guilt or offence. numerous changes especially in Phongslothbad: If a person Khoulwbwd bad: If a person the 20th century due to coming touches body of young girl or deliberately accuses someone in contact with different culture other caste, he is said to commit else without any reason he/she and societies. These changes this offence and he has to purify is blamed of committing this are apparently visible in the himself by performing the offence and he/she has to traditional institutions like religion, penance under Seven bows perform penance in a simple marriage, economy, social method. way or he/she is fined with some customs, food habits, dress etc. Daokibad: A person commits amount as charged by the village Influence of Hinduism, folk. Christianity, modernization, the offence of Daokhibad when he eats meat left over by a tiger Performance of penance westernization, development of science & technology or the or vulture, if somebody receives under bow methods termed as goat, pig, cocks and pigeon in Udrainai in Bodo follows the commonly used word of globalization have greatly exchange of a cow, if somebody practice of certain rituals by eats beef, if a person received throwing pieces of meat from influenced in bringing changes in today’s Bodo society. But money by cutting someone’s sacrificed chicken towards the hair, if a person takes food sky with the help of bow and significantly, it has to be appreciated that the upward prepared by other caste. It arrow as per the number of times however, excludes food mentioned under penance of movement in the traditional Bodo society has taken place without prepared by any of the four Hindu bows method. Agarbad which is castes namely the Brahmin, taken to be the most serious losing their basic values, principles, customs and identity. , Baisya and Sudra as offence has to undergo severe offence. In such an offence he penance. This is usually not (The writer can be must perform the penance under practiced in today’s Bodo corresponded through: the five bows method. society. [email protected])

Heritage Explorer 83 Independence Day Special Issue 2016 The Role, Power and Functions of Sarpanch

- Chandra Sonowal

A Sarpanch (the village head) (Conference Hall) in Khamti, executed through panchayats. In is an elected head of a village- Singhphow, Fhakial community the federal Indian polity, different level statutory institution of local etc. are the main Judicial point states had different laws self-government called the in the village. Gaon Burha can governing the powers of the Panchayat (village government) decide the different cases, which gram panchayats and in India (gram panchayat), occurs in villages giving in right sarpanches. Pakistan and Bangladesh. The punishment to the accused Panchayat elections Sarpanch, together with other persons through some rules and elected panchas (members), regulations like for minor penalty In many states, elections constitute the gram panchayat. Rs.101/- with Tamul-pan, major were not held for decades and The sarpanch is the focal point penalties like social boycott for instead of the elected of contact between government 5/10 years and so on. A severe sarpanches, the gram officers and the village punishment on accused is sent panchayats were run by community. Recently, there have out of the village. In these way bureaucratically appointed been proposals to give the Gaon Burha could decide and administrators. However, with sarpanch small judicial powers maintain the discipline of the the passage of 73rd and 74th under panchayati raj. villages. Constitutional Amendments in 1992, a number of safeguards In some states of India like Meaning of Sarpanch have been built in, including Bihar, Assam etc, Sarpanch has Sar, meaning head and those pertaining to regular been empowered to look into panch meaning five, gives the elections. However, even the various civil and criminal cases, meaning head of the five constitutionally mandated and given judicial power to punish decision makers of the gram devolution of the functions of 29 and impose fine on those panchayat of the village. He is core subjects remains a distant violating rules. elected by all the people in the dream in most states of India. In Reference I’d like to village. Gaon Burha is selected “Power to the people” remains mention about the power of Gaon in tribal villages of Assam and more of a rhetorical slogan than Burha (Sarpanch) in Assam, certain parts of North Eastern an actual practice. Nagaland, Arunachal Pradesh Region. Reservation for Women and all the North Eastern States Panchayati Raj Nowadays, there are specially in tribal areas. Gaon (governance by Sarpanch) Burha is all in all in his own areas instances of women also being and in these states Gaon Burha Although panchayats have elected to the post of sarpanch is not elected rather this system been in existence in India since and they are called sarpanchini. is traditional. The Gaon times immemorial, in post- This follows legislative reform in Burhaship comes through independence India, Pakistan which reservations or minimum inheritance. In Assam Namghar and Bangladesh, most of the quotas are set for sarpanch and in different tribal areas like rural development and positions to be held by women. Marang Ghar (Village Court) in community development Around one-third of the seats are Nagaland, Bapu chang projects have been sought to be reserved for the women

Heritage Explorer 84 Independence Day Special Issue 2016 contestants. development of the village that Some of the common A Gram panchayat in India includes infrastructure, social & responsibilities are as follows:- economic activities and above all A Gram or the Village · To maintain the discipline try to maintain harmonious of the village. Panchayat is the cornerstone relations in the villages. They are local government in itself in India expected to work honestly and · To maintain public health of the Panchayati Raj System at keep away themselves from the and hygiene a small town or the village level. partiality even after someone · To arrange for the higher A sarpanch is the elected head have voted against him or in their education and job oriented of the Village Panchayat. favor. programs for the youngsters A gram Panchayat or the Sarpanch (Gaon Burha) in · To implement agriculture members of the Gram Tribal villages of Assam and and animal husbandry related Panchayat (Panch and North Eastern Regions has been development schemes. Sarpanch) are elected for a empowered to justify the cases period of 5 years. Some seats of the villages. As for example, · To settle almost all kind for the SC, ST, BC and women Unlawful marriage, Barnyard, of disputes happening in the are reserved based on the animal stealing, Land disputes village and try to join hands back population and majority of the etc, are commonly justified by between the disputed families group. the Sarpanch (Gaon Burha) and After all, Gaon Burha Panches and Sarpanch have gives the right judgment, and (Sarpanch) is the legal big responsibility and both are punishment to the guilty representative to cooperate with elected to work for the person(s). the government.

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Heritage Explorer 86 Independence Day Special Issue 2016 Traditional Village Administrative System of Zeliangrong

Dr. Kamei Budha Kabui

The Zeliangrong, one of the Sir Henry Maine and Lewis opinions expressed by these of North East Henry Morgan have taken it for scholars are in all tribal societies India belongs to the Tibeto- granted that all human societies systems of government. Burman family of Mongoloid have governments. This view is However, it is generally racial stock. The population of held also by some other established that government in this ethnic group is found mainly scholars. But modern scholars its formal aspects always in of have sometimes denied that involves direction and control of Manipur. These people are found government does happen public affairs by one or more scattered also in the neigbouring everywhere. For instance, A. R specific persons whose regular districts of Tamenglong District, Radcliffe-Brown says, ‘there is function that is. namely Churachandpur District, no organized government in an Isaac Schapera observes, Andamanese village and District, Imphal West “By a political community I mean Bronislaw Malinowski, that, District, Imphal East District, a group of people organized into Thoubal District and Bishnupur ‘political organization does not a single unit managing its affairs District. Outside the state of exist or absent among such people as the Veddas, the independently. Each community Manipur, they are found settling also has its own territory and an in Nagaland in its Paren District, Firelanders, and Australian official head or chief. But the and Kohima District, and in natives. M Fortes and Evans- Pritchard have defined criterion I wish to stress here is Assam in its Haflong sub-division independence. No community is of Cachar District and Hailakandi government as ‘centralized completely isolated; its District. Incidently Zeliangrong is authority, administrative machinery, and judicial members may exchange visits, the acronym of the three trade, and intermarry, with those constituent clans ZEmei, institutions,’ and Bronislaw of other communities, and may LIANGmai and RONGmei Malinowski also holds the view that, ‘political organization also fight against them or as their The Zeliangrong people follow implies always a central authority allies. But so long as it alone a profound indigenous religion with the power to administer decides on matters of local known as Tingkao Ragwang regarding its subjects, that is, to concern, so long as there is no Chapriak. It is basically based on co-ordinate the activities of the dictation from outside, and so the fundamental belief of Tingkao component groups.’ Although the long as its decisions and actions Ragwang, the Supreme God, Nuer and Tellensi have chiefs cannot be overruled by any literally means the Heavenly God, (like Leopard skin chief of Nuer) higher authority, it may be said or God of the sky or Lord of the and among the Andaman to have political independence.” Universe. Tingkao Ragwang Islanders, ‘the affairs of the According to K. E. Read, political Chapriak means the religion of community are regulated by the action expresses the internal Tingkao Ragwang. This older men and women;’ ‘in each identity and unity of the group on profound religious tradition is local group there was usually to the one hand and the external preserved and practised through be found one man who thus by identity which it assumes oral traditions by the Zeliangrong his influence could control and towards outsiders. The internal community for ages. direct others. The views or identity is expressed in the

Heritage Explorer 87 Independence Day Special Issue 2016 prohibition of force within the democracy. There is a system acknowledges no tribal head community, or by sanctioning the of hereditary chieftainship either in matters of religion or in ‘illegal’ use of force by the among the Semas and the secular affairs.” When we ‘corrective’ use of force on the Changs. The Konyaks have a consider this condition, it will not part of the community or its very powerful chief called Angs surprise us that we find no tribal agents. The external identity who are regarded as sacred and organization of any kind. It is true which the community does whose word is law. The Aos have that the traditional mechanism of assume towards outsiders is bodies of elders based on clans social control is characterized by expressed in the use of force in and Angamis, Lothas, Rengmas the absence of any centralized war. Within the boundary of the and others are so democratic authority over the entire political community there is an that Hutton observes that the community living in different acceptance of a common law case of the Angamis, it is not region. Therefore, the village is and mechanisms for enforcing easy to understand how in view the autonomous political, social, the common law; outside the of their peculiar independence of economic and cultural unit. political community there is no character, their village elders Each Zeliangrong village such common law, but there is held together of all before the small or big is ruled by a council action in the form of war. Though, coming of the British of elders expressed as Pei there is also linked with other government. In such a system, headed by a chief. The village neighbouring groups/villages by everyone has a say in the chief is known as Nampou in ties of historical tradition, decision making process. Zeliangrong, in Poumai, Maveo, intermarriage, corporation in Though the Zeliangrong polity is in Maram, Sagong and in major ceremonies and trade. also democratic in nature Tangkhul, Awunga. He is the however gerontocracy, the rule In a society where there is no chief of the village and also the concept of nation or tribal state, of elders is the form of their head of the Pei. He is the central village government in which the the political system is confined point within and outside the to the village level. In other public opinion is an important village. The generic term of the factor in the process of decision words, in stateless societies, word chief is Nampou, a villages are the important socio- making. Moreover, the opinion of recognized head of a political the clans’ heads is also counted. economic and political units. The community. Recognition in this Zeliangrong lives in the villages In their long history, the sense does not mean merely and their attachment to the village Zeliangrong did not have or that the other members and village lands is very strong. develop the concept of polity acknowledge him as their leader; The real political unit of the formation at tribe level. In other it implies also that they expect Zeliangrong is the village with its words, the Zeliangrong polity did him, as holder of the office, to definite territory with a well knit not develop beyond their village. perform certain duties. This he social system and religious However the internal political and does with the aid of his advisors organization. Each Zeliangrong social structures were uniform and other assistants, all of whom village consists of at least two and similar with little local likewise have their own special exogamous clans. Unlike the variation. In this regard, T. C. tasks. The Naga chief cannot other tribes, democracy is the Hodson writes, “A Kabui operate his office in opposition to form of government of almost all (Zeliangrong) owes no duty to the his councilors and the subjects, the Naga tribes. On the nature tribe; he enjoys no rights as a rather he is the trustee of their of traditional Naga polity, Varrier member of the tribe; it affords interests, and to do the welfare Elwin has stated that Naga him no protection against an of his people is the sacred duty villages are characterized by a enemy, for as often as not his of the chief. It is stated in varied pattern of near worst enemies are those of his Kautiliya’s Arthasastra that “In dictatorship and extreme own village or tribe. He the happiness of the subjects,

Heritage Explorer 88 Independence Day Special Issue 2016 lies his happiness; in their of the chief normally serves as a affirmation of his position and welfare his (king) welfare; public guest-house at which any strength of the village. This rite whatever pleases himself he casual traveler is entitled to has social and administrative shall not consider as good, but hospitality. The maintenance of significance. It is believed that a whatever pleases his subjects the chief’s house is thus to some Nampou who carries out such he shall consider as good.” extent a public responsibility. rituals of the village will die early Indeed, the chief is a friend, Villagers have an obligation to without an heir if he does not guide and philosopher of the assist in the building and repair follow a virtuous life. If the people. of the chief’s house. In short, Nampou breaks the marriage Hereditary in chiefdom is village chief (Nampou) is a very code, he has to step down from common among the Nagas; as privileged person. He selects the the office of village chief in favour such the law of primogeniture is best lands for his home and jhum of one of his brothers or near generally followed. However, fields in the village and is also male relative. Among the among the Zeliangrong, after the “entitled to a portion of meat of Tangkhul Nagas, the death of a chief, either his eldest all animal killed in the village.” chieftainship is cut off from the day he violates the marriage rule son or an eldest male of the clan According to customs and and from the day onward none succeeds him, but the tradition, the village chief has of his children shall ever be successor should be a married some customary rites and rituals crowned as Awunga. man. Meijinlung Kamson opines, like Namgutmei (village entry) “Strict rule of hereditary chief and Khun Nummei to be Nampou has some other ship has not been observed performed. Such ceremonies powers and functions. He is the among the Kabui, despite the fact are performed when a new village leader, advisor and protector of that some importance is given to is founded or re-entry to the the village community. When any the founding clan.” According to village after dissertation of the serious crime such as adultery, J.P. Mills, the office of chief is village due to war, epidemic etc. land disputes, murder etc. hereditary in the clan but not in and when the village requires cropped up in the village the chief the family. It does not necessarily occasional purification in which acts as a judge. The matter is pass on from father to son, but all the villagers, domestic brought to the Pei and any to the most suitable man of the animals therein move out of the decision taken by the Pei is to be clan. village and stay out side the finally approved by the chief. The chief is given a prominent Rang, (village gate). During such Likewise, any other serious position at the social and occasions the villagers, the problems of the village like religious gatherings and festivals domestic animals, the fowls are external threats to the security of of the village. The words of the kept under the control of the the village. The village chief is to chief are obeyed respectfully and village youths till the Khun act as chief of the army in the promptly. As a symbol of love and Nummei is completed. The defence of the village. This has respect he is always given a right Nampou will supply the required indicated that the chief is hind leg of any sacrifice animal items for the Namgutmei powerful and final authority of the in the village. Among the ceremony. On this occasion, he village administration. However, Tangkhul, the chief receives the prays to Tingkao Ragwang, the as the administration in head of the victim (Sakuiphit). Supreme God for the welfare Zeliangrong village is democratic During the festivals, the chief is and prosperity, bountiful harvest, in nature the chief does not have always offered the best rice beer fertility of population and life an absolute power because any locally known as Zou-Ngao stock of the village. Every year decision he has is to be because rice beer is the national during the Gaan-Ngai festival, supported by the majority in the drink of the Nagas. Like the Kuki the Nampou performs the Pei and such decision is to be and other Naga tribes, the house Khunumei ceremony for the based on the customary laws. In

Heritage Explorer 89 Independence Day Special Issue 2016 fact Nampou, owner of the The Zeliangrong polity has its are looked after by the Peipou. village, is in theory the chief basis also on the territorial He is a member of Pei. All these functionary of the Pei. Unlike the principle; as such the founder of things indicate that a high Kukis who have strong the village who is known as political status enjoyed by the chieftainship system, the Naga Nampou is the chief of the village. Zeliangrong people, when chief has relatively limited And the Pei is represented by the everything is taken into powers and while exercising his chief of the village. Kautilya has consideration. It may be safely powers the village chief is rightly stated that “A single wheel laid down that the form of checked by the council of elders. cannot turn.” It is not possible for government in traditional Zeliangrong village is one in Pei (Village council) Each the Nampou alone to run the which three elements: the chief, Zeliangrong village is village without the advice of the the village council and the administered by a Pei which is a village elders. Hence, every subjects are equally balanced council of elders of the village. Zeliangrong village has a village and served as checks against The Pei is not only a council of council and the primary reason one another to build a strong and elders but also the collective of establishing the village council powerful village. supreme body representing all is to check the tyranny of the the heads of the clans, lineage chief so that the chief shall give The Pei has elaborate or sub lineage. And the elders are full consideration to their advice. functions and duties. The main also collectively called Peikhang Gangmumei Kamei says, “The functions of the Pei are Peiru (a respectful term). Among Pei is the most powerful body in administrative, military power, the Tangkhul, any married man the village polity. Its existence religious, and judicial. The may be selected to represent the was based on age-old customs legislative function of Pei is less clan in the village council and he and traditions of the Zeliangrong because there are already well must be able to speak well and people.” The elders of the Pei set of unwritten customary laws, boldly. However, in Zeliangrong work on an honorary capacity, which seldom require polity only the aged person (55 and as such, they do not receive amendment. The decision given to 65 years) can represent the any salary or remuneration. by the Pei is final. No members clan in the Pei. This age grade However, they receive a portion of the village even the Nampou determination is still in practice of meat of any sacrificed animal can go against the decision of the in every traditional Zeliangrong of the village. The elders of the Pei. No other village is permitted village. Women are however, not council are also a relatively to interfere in the internal affairs allowed to represent in the Pei privileged group. Apart from their and decision of the Pei. as it is a tradition that they are social status, they also occupy The Pei is the supreme body not given the right to represent some of the best jhum lands for the entire village in the Pei. Mangthoi Thaimei because of their position. The administration. It does maintain states that “One of the most house of a respectable elderly peace and social cohesion and distinctive features of the public man with influence and reputation decides the dates of agricultural life of the Kabui people is the in the village is selected as process such as selection of predominance of the elders in Peikai, (the office of Pei). The sites for cultivation, felling the the village administration. Zeliangrong people hold the Pei trees, burning the fields etc. The Generally, no woman is given a in high esteem. Among the Pei fixes the date, days for place in the village Tangkhul, Mao, Maram, Poumai festivals, the day for mass administration, and in the same Nagas and Kuki tribes, the house hunting and fishing, also way, young men were of little of the village chief serves the announces the Neihmei, gennas importance in any customary office of the council. The owner in the village and strictly puts in deliberation in the village of the Pei is called Peipou. force it. The Pei has the authority council.” Arrangements and hospitalities to make a decision on any

Heritage Explorer 90 Independence Day Special Issue 2016 important subject and the culture, religion and social (intermediary owner of land decisions turn into law in the discipline depends on the quality within the village land which may village. The authority of the Pei of the members of the be individual families or clans) is based on the customs and it dormitories. In addition, the Pei and Laopou, holders (tillers) of puts into effect the customary also maintains village paths, plot agricultural field. As an laws. However, the Pei rarely ponds, and repairing of them, authority, the Pei regulates the moves away from the general construction of new paths, transfer/sale of land within the customary laws of the cleaning of the village, making village. It maintains the village community dealing with the law bridges across the streams and forests and decides on the of person and property and rivers. In general all decisions of selection and allocation of the religious matters. In the distance the Pei are to be executed by the forest lands for jhum cultivation past, the Pei maintained almost Khangchiu members. in a particular year. It also fixes independent relation with other Maintenance of community the rental fee in the form of paddy villages and the outside world. granary and grave-yard of the to be paid by the tillers of the village is another notable feature In Zeliangrong villages, there agricultural land to the land are different social institutions of civic administration in the owner, Rampou and the traditional Naga villages. This based on sex and age gradation. Nampou. In general, the Pei These social institutions locally kind of arrangement in the village gives no consent to transfer or is important for sanitation and called Then are supervised by sale of the village land to the Pei. At the time of civilized of the people. The idea outsiders. But the sale of a plot of constructing a separate establishment of the village, the of land to a Zeliangrong of other Pei established the social granary in isolation from the village is possible if it is permitted dwelling houses is to prevent fire institutions like Khangchiu, (boys’ by the Pei. They also collect the dormitory), Luchiu, (girls’ incident in the village, and which rents and give to the landowners indicates the wisdom of village dormitory), Ganchang Kaibang, and keep a portion of the rent as (house of elders), Mathenmei administration, found in the past. fund of the Pei. J. N. Das says, In short Pei looks after the Kaibang, (house of married “The rent is paid in the form of women) and Kengja Kaibang, welfare of the village. crop. It is fixed by custom at one (house of old women) for smooth Each village is a self sufficient tin of paddy per year per fixed functioning of the village. There and independent unit. Rice was plot. But the rent is to be paid for is no separate house for the and is the staple crops of the the year of cultivation only. For social institutions. The Pei Zeliangrong. The main the remaining years of the cycle therefore, did appoint owner of occupation of the Zeliangrong is during which the plot remains the social institutions. The Jhum/shifting cultivation of rice. fallow, he is not required to pay institution of boys’ dormitory Unlike the other Naga tribes, the the rent, though his right over the occupies the central figure in the Zeliangrong like the Kukis same plot continues for the village with a view to purvey practises shifting cultivation due hollow period, too. ‘Produce and village defence and institute of to their geographical location pay;’ ‘no produce, no payment’ cultural learning, where the future which demands a vast land. The seem to be the basic principle, of the village society is built and Pei has overall control over the which is certainly very humane from which the village obtains whole economic activities of the and reasonable.” The Pei also security. It is the responsibility of village. There is a three-tier looks after the Duikhun, village Pei to keep firmness and system of land ownership in pond and if there is shortage of harmony in the functioning of every Zeliangrong village. They water in the pond they perform a these institutions. And it can be are the Nampou, owner of the ritual called Duibukaomei, calling stated that the strength and ability village (either clan or the village the soul of water by offering a of the village as a military force, community land), Rampou, matured female pig or cow to

Heritage Explorer 91 Independence Day Special Issue 2016 Tingkao Ragwang for abundant At night time, two Riphens dao and they also use shield of of water. assume responsibility of wicker work ornamented with guarding the village by moving up painted figures and dyed hairs. In olden days, head hunting was a common practice and down and across it. They These shields are of great length sing village guarding songs and curved slightly across. In the amongst some hill tribes of the Northeast. So the defence and (Kairong Lonluh) to keep use of spear the themselves awake. This song are very expert and they have the security of the village were primary importance. The does instill a sense of security faculty of aiming and throwing among the women, children and the weapon with fatal skill. Like Zeliangrongs selected village site on the slopes of the highest hills old people of the village and they most of the hill tribes, the can sleep properly. Among the Zeliangrongs aim at surprising and not far from the top and occasionally a ridge, when flat other Naga tribes, a regular their enemies, and after throwing sentry is deployed at the gate and the spear, come to close quarters enough was selected as a site. They constructed village gates look-out platforms to watch the with the dao. The dao is an approach of the enemies in the instrument resembling a bill hook and fortified the village with wooden palisade under the village. The Morung boys are is universal amongst all the hill usually deployed as the sentry tribes. In fighting, those who do supervision of village elders. Pei as a supreme military body had guard on rotation basis. Riphens not have shields use wrapper of are not paid salary for their thick cloth folded round the command over the fighting forces of the village. It decides service. However, it is customary abdomen several times for that during the annual festival of protection. In defending villages on wars, raids or defence of the village. The Pei had a control over Gaan-Ngai the villagers always and roads, the Zeliangrongs also offer them special treatment in use of stones and panjis. the youth dormitory. Riphen (Ri means war, Phen, fighting), the the form of offering special type Pei is the authority over the of of rice beer (Zoungao) and piece fighting force of the village the village. It is a well known fact includes all males of the of meat (Zan) to them. Apart that without the Pei the religion from this Pei has also full power dormitory but the actual warfare cannot survive because Pei is performed by the Khangtan, to intervene in any types of ill- carefully guards and regulates feeling arises between two senior members of the the religious customs and dormitory. They are a group of different clans and two different practices. The priest and elders families in case the matter is well trained and experienced of Pei are entrusted to perform warriors. The warriors sit and brought to the notice of the Pei. the religious rites and Once the matter is placed to the discuss the defence matters in ceremonies related to the the Khangtan Kaibang, the house knowledge of the Pei, the community and individual question of further feud or clash of Khangtan presided by welfare. In a year, the Zeliangrong Khangtanpou. They put forward is not acceptable and if any party celebrates nine ritual festivals violates this tradition, then they their proposal to the Pei for like Gaan-Ngai, Nanu-Ngai, Rih- approval. The Khangtan are to be punished by charging Ngai etc. at the various stages huge fine. Whenever, there is a executes the plan when it is of agricultural operations. They approved by the Pei. The owner crime, the Pei sends decide the dates to commence immediately able bodied persons of Khangtan Kaibang is a warrior and days of the festivals based who had taken at least a head or to protect the victims and to stop on the lunar calendar. The rites the aggressors until a final a wild animal like tiger or bear and rituals of the festivals are etc. Regarding the security of the decision on matter of dispute is carried out by them. It is also a taken by the Pei. village, two Riphens from each compulsory duty and function of dormitory keep a vigil over the The main weapons of the the Pei elders to take part and village, day and night alternately. Zeliangrong are the spear and supervise the traditional great

Heritage Explorer 92 Independence Day Special Issue 2016 sacrifices like the Taraang, Maku the Seven Brothers God (lower the disputes and differences Banru, Matui, Mureng etc realm gods) and Bambu, between the families are decided performed by the individual presiding deities of the village. as far as possible by the clan families and dormitories. The Pei The most important function elders. Junior members have respect and obey their clan performs regular observance of of the Pei is judicial Nuhmei (taboo) and administration. Pei is the highest elders because of their position in the society. The decision taken Neihmei(gennas) as part of court of justice of the village and sanctification of the village. it decides on disputes, civil and by the clan elders is equally honored as the decision of the However, it is done with the criminal cases based on the advice of the village priest. aged-old customary laws. Peikai Pei. If the clan elders can not settle a case satisfactorily, the Everyone abstains from breaking Rakaiye means Peikai is the it because of the fear of evil house of god. So they believe case is referred to the Pei, village court. The decision of the Pei is consequences flowing from the they will get justice from the Pei’s will of a divinity. Colonel elders in discharging their judicial final and there is no appeal against its decision. The Pei McCulloch says that the functions. All civil (marriage, Zeliangrong observes several divorce, adoption, succession, often settles the cases of all and sundry, giving no room of gennas like, crop, deities, property, recovery of debt etc.) animal, food gennas and many and criminal cases (assault, discrimination on the ground of rich or poor; this clan or that clan; others. In Zeliangrong society, adultery, abduction, murder, Neihmei for good paddy killing, theft, rape, fighting, injury, this village or that village and this tribe or that tribe, but they look (Napchang Lingpui Nei) and dismantle of house etc.) are crops (Loidui Boumei Nei), brought before the Pei for justice. equal in the eye of customary laws. However, the decision of safety from rats and rodents (Pu- But some emergency cases like Pok Mong Thingmei Nei), pests murder, killing etc. are settled in the village court must be acquiesced by both the and birds (Thaoroi Mun Thingpui the household of the killed. The Nei), animals and beasts (Su- boundary disputes in respect of aggrieved and accused party, and if any party tries to contempt Jou Mun Thingpui Nei) and paddy fields, Noukashoumei, genna for rich harvest (Nap adultery, Meibairoimei, murder, the court decision, such party will be castigated under the provision Thuipui Nei) etc. are strictly Kaidoumei, dismantle the house of customary law within the observed for welfare and of another person etc. are jurisdiction of the village court. prosperity of man. To break or termed as serious crime. It is Traditional Naga village courts violate it is a taboo and treated also a crime to call somebody as are known for their prompt as a serious punishable crime. Chagamei, vampire, Napneimei, delivery of cases without delay. Punishment meted out of the beggar etc. in Zeliangrong The practice of prompt judgment taboo breaker is mainly in the society. Luang Warak (punitive indicates that in the past the form of sacrifices of animals and fine), a pig of five cubic with a jar Nagas had no jobbery, other ceremonies to placate an of wine is imposed on the guilty favoritism, red tapism and the angry supernatural power. The person; (Luang means village; use of suborn were non- performances of lifecycle Warak, punishment). All the existence. The judicial procedure ceremonies like Najumgaimei, disputes are settled and give is simple, as an aggrieved birth, Noushonmei, marriage, justice to the aggrieved party by enforcing the customary law of person or party can lodge a and Theimei, death are complaint orally to the Pei by supervised by the elders of Pei. the people. Among the Zeliangrong, capital punishment giving a jar of wine. This is locally It also decides on the sacrifices called Peikai Joulai Ponloumei. to be offered to Tingkao is unknown but severest is Ragwang, the Supreme god, banishment and Various remedies are Naragwang Chanaren Chanei, excommunication. However, all available to the victim of a civil

Heritage Explorer 93 Independence Day Special Issue 2016 wrong. The two most common Imprisonment has not yet The common practice among are restitution and become part of the tribal system. the Zeliangrong Nagas in case of compensation. Both can be The character of a wrongdoer theft is the culprit will offer a pig obtained either through also plays an important part in of five cubits (Guaku Pungu) agreement between the parties determining the attitude adopted with a jar of wine (Joulai Akhat) concerned or through the towards him. If he readily admits as punitive fine (Luwang Guarak) decisions of the village court. In his offence, he may be dealt with to the Pei whose duty is to trace restitution, the effect of the lightly, and sometimes even and find out the culprit and force remedy is to cancel, so far as excused altogether. But if he is him to return or compensate not possible, the wrongful act. A insolent or obstreperous, even in only for the stolen things, but trespasser will be removed; the overwhelming evince against also the fine for stealing. Thus, borrowed property will be him, he will be penalized more the pig with a jar of wine offered restored; an unfulfilled contract severely than usual. Similarly, a to the court is considered as will be carried out; a disputed habitual offender is always more Luwang Guarak and at the same right will be upheld. In severely penalized than first time he will also pay an compensation, the victim offender. appropriate fine or receives damages for a wrong compensation; either by returning In Zeliangrong society, the which cannot be undone, such head of the family is responsible the stolen articles or by giving the as seduction, damage to value of the goods that he has for all his dependents. He is property, defamation etc. responsible for the payment of stolen. M McCulloch says that “if Generally speaking, however, the the thief should happen to be a their debts, as well as of any tendency has been for the tribal fines imposed upon them or married man is punished authority to eliminate retaliation severely, but a young unmarried damages awarded against them. as far as possible in favour of the But where they commit an man might with impunity steal acceptance of compensation. grain not yet housed, while theft offence meriting punishment by The most common punishments thrashing/beating, it is the actual from a granary would subject him are the imposition of a fine. The to the severest punishment.” In offender who is punished, and fines, like most forms of not his guardian. The owner of the opinion of T. C Hodson, the compensation, usually consist in fine for theft from a granary is livestock is similarly liable for any livestock. The amount varies damage they do, provided it can one pig. An act of thief committed from a single beast to the by a married man is considered be shown that he has failed to confiscation of the culprit’s entire look after them properly. There very shameful in the society. The property, according to his simple fact is that he does is a Zeliangrong saying Si Bayita position, the enormity of his Sipou Phuye, meaning: If Dog is dishonour and disgrace the offence, his previous record, and whole clan as well as his own mad it is traced dog’s owner. his ability to pay. Any offender family. In any circumstances may be punished regardless of Zeliangrong customary theft has been regarded as an act sex or social position. justice is a product of natural of laziness and those who Banishment or justice. Though it is transmitted committed theft always receives excommunication from the orally from the forefathers, it has a curse from the society. In case village is an alternative become enriched with the of professional thief, the Pei punishment. Another form of experience thus gained during pushes him out of the village for punishment sometimes the process of practice through years or forever, because the administers in the olden days the generations. It is here further presence of such a was bodily mutilation, such as discussed how they administer person in the village is harmful depriving a man of his ear or justice regarding the followings: to the community. Sometimes, hand if he is a habitual offender. Theft (Kaihou Laohutmei): such case of theft is also settled

Heritage Explorer 94 Independence Day Special Issue 2016 without referring to the Pei by a wine as punitive fine (Luwang sacrament. The outcome of joint sitting of two clans’ heads. Guarak) and a buffalo/cow/bison such marriage was usually killing It is usually held in the house of (Mashi/Jaoshi Goi) to be given or dismantling the house of the the injured family; the offender to the family of the girl for causing abductor by the disgraced will offer a pig as fine called disgrace to the prestige and husband and his relatives, Goiton in addition to either by chastity of a woman or girl. It is unless the Pei is immediately returning the same thing or by also said that the cloth of the informed by giving the punitive compensating the same value of rapist will be removed by the fine (a pig with jar of wine) to articles he has stolen. A feast villagers and will hang in a place proclaim Khamdanmei. Violation called Jeigan Tumei is arranged where everyone can see and of this customary sanction in the same house where two saying these: “It is the cloth for means imposition of a huge fine clans’ heads and Pei elders the man who can rape woman.” (a big pig of 5-10 cubits), but no including the Nampou as arbiters Mere attempt of rape also, if one goes against the Pei. There will take part. The two individuals proven, resulted in a punitive fine is a custom to be followed by the or parties involved in the case for the Pei and a four-legged avengers in demolishing the will exchange their food plates animal (buffalo/cow/bison) to be culprit’s house. Usually, a and eat, which signifies the paid by the culprit to the girl. Zeliangrong traditional house is closing of unfriendliness. This is Among the , in the divided into three rooms; the locally called Ginkha rape case, the accused person front room is called Kaijao/ Ginlondatnuthe. If thief happens has to pay a minimum fine of one Gaanmeikai where men sleep. within the same clan or lineage, cow and may even be beaten up The avengers are permitted to the case is settled by the elders by the villagers. In Poumai destroy only the men’s house of the clan. society, the man will be either (Gaanmeikai) because the next Rape (Pumshumanmei): A bashed up or crippled by the room is Tumeikai, women house woman’s relatives or pay a man is said to have committed if where women sleep. If they he has had sexual intercourse heavy fine of cattle or paddy or break this rule they will be placed both. As a general rule, the rapist with a woman without her heavy fine and also be treated as consent through the use of force, can be beaten to death or cripple offender. Such a serious case is for his life so that he may not or by threatening her with death settled by the Pei; the family of or other punishments. This is repeat the same, if the cry of the the abductor will have to pay a girl or woman attracts others to locally called punitive fine (a pig with a jar of Pumshumanloumei. It is a the scene of raping. The rapist wine) to the Pei, a compensatory would also be beaten even latter serious offence in the society. fine (Chanao Mundom) in the Since early days, it was believed at the first chance if he had form of one buffalo/cow/bison escaped earlier. that rape brought bad luck to the and also a reconciliatory fine rapist, no wise man ever dared Marriage with another (Nousou Goi), one cow/buffalo/ to rape. Thus, rape was and is man’s wife (Langdai bison to the family of the injured very rare among the Zeliangrong Noukasoumei): If a man gets husband. Moreover, the family of though it is rare, if it is married with a woman whose the culprit has to request to the complained by the affected husband is alive, such a injured husband for forgiveness woman or girl to the village Pei, marriage is called Langdai the crime or of breaking their it is the responsibility of the Pei Noukasoumei. This kind of marriage. The Pei will also punish to trace the offender and the forced marriage does happen the agent (Munthun) who helps case is heard and punished him. sometimes in the society. Such the abductor by putting a punitive The Pei will impose heavy fine marriage is considered a serious fine. This is locally called upon the family of the rapist such crime in the society and a sin in Munthun Rukhou Guak as a pig of five cubits with jar of religion as marriage is a Phentumei. It is a custom that the

Heritage Explorer 95 Independence Day Special Issue 2016 main accused wife abductor has the adulteress is obliged to dispute and jeopardizing village to repay the price of the pig and refund the price in the first solidarity. If the matter is to be wine to his agent (Munthun) instance paid to them by her compromised, then the seducer soon after. In addition, the husband, and also to pay her will have to pay heavy fine abductor has to refund the bride debts.” The act of adultery has inflicted by the Pei, usually, the price (Nouman) of the woman in brought sometimes disorder penalty consists of: (1) a punitive double to the injured husband. within the village. The village is fine (Luwang Guarak) to be paid Among the Todas, the village regarded as ‘one place’ and its to the Pei, (2) a buffalo, and (3) a council was “chiefly occupied members share an important cow to be offered to the family of with the various complicated area of common life. Adultery the injured husband. Meijinlung transactions which are always within the clan is very rare, Kamson writes, “An adulterer, if arising out of the custom of though, if it occurs, it strikes at he wishes to take the woman, transferring wives from one man the very foundations of clan unity. must refund the bride-price to the to another. This custom is the It is, in fact, a most serious offended husband, and other chief source of disputes and at offence which sets brother fines to the council for the times the council may sit for against brother. For this reason, offence.” If the adulterer could several days before one case is the clan elders usually try to settle not pay the fines in time he must settled.” the matter within the clan as far be expelled out of the village. as possible without referring to However, adultery is tainted, for Adultery (Nou-Gan Kachumei): Voluntary sexual the Pei. a man to accept the fines will seem equivalent to selling of intercourse between a married According to traditional person and a partner other than Zeliangrong custom, if a person wife’s flesh and therefore, the fines in terms of animals are his/her spouse is locally known commits adultery, punishment is as Nou-Gan Kachumei. given to both of them. Physical suggested to be given to the Pei. It is said that “in adultery cases Historically, adultery has been torture (Kng Chapmei), shaving considered to be a serious hair of the woman (Kapi the husband has suffered the insult, and likewise in abduction offence by many cultures. In the Gotkokmei), confiscation of same way, adultery is a great properties (Kapot Kachei Lamei) the husband…is the injured person.” On the other hand, the offence in Zeliangrong society. If etc. are the kind of punishments. the case of adultery is caught in Shaving is commonly performed husband of the adulteress and his party have the right to the act, both the man and woman at the village jumping ground could be killed at the spot and the (Daanshanpung) or main road of demolish the seducer’s house. As a consequence, the seducer matter comes to an end. In such the village (Changdai) so that the cases, the injured husband on villagers can see the act easily. not only aware of the heavy penalty, but also the fear of that receipt of secret report or on his It is one of the severe and suspicion naturally looks and humiliated punishments husband’s party usually vanishes from the village. waits for an opportunity to spear awarded to them who committed the seducer to death and even serious crimes like adultery and Divorce (Noumumei): In his own wife in moment of high immoral act in the society. The Zeliangrong society, divorce is temper. According to M man is turned out of the village if permitted by custom, but it is McCulloch, “The adultery, if he he is a habitual offender. very rare. Bareness, adultery on did not fly the village, would be Sympathy is with the injured the part of the woman and killed; aware of the penalty person. But, should the injured maltreatment towards the attached to his offence dare not party remain obdurate, he is woman, biological defects like stay, and leave his house and likely to forfeit the support of his impotency on the husband are property to be destroyed by the fellows, his obstinacy being held assumed main causes which injured husband. The family of responsible for prolonging the may lead to the division of the

Heritage Explorer 96 Independence Day Special Issue 2016 mates. The procedure of divorce divorced wife and husband are father’s property. The adopted is that, the Pei, village council is permitted to remarry only after a son has his due right to inherit convened and it is done on the purification ritual called and succeed the family. A widow initiation of the man or woman Charungchuk. This ritual is has the right to her deceased who wants to get divorce by performed at the residence of the husband’s property as long as giving a Jar of wine to the Peikai, husband in which an elder or she lives in her husband’s house house of Pei. The elders of Pei priest purifies the couple offering looking after her children. But, if will try to reconcile them. If at all, a black colour fowl or dog to God she marries to another man all there is no hope of reconciliation with relevant hymn. The omen is the properties go to her male between the two; the initiator will read by observing the legs (fowl) children. According to the get divorce from his or her or spleen (dog) of the victim. Zeliangrong custom, it is the partner. If the husband introduces They are further consecrated by bounden duty of the brother or a divorce, he has to pay a buffalo contacting a slice of the mixture uncle or any other surviving male (Mashi/Jaoshi Goi), a big brass of Chukgah, a kind of turmeric, member of the family to give vessel (Napkok), and a hoe leaves of Kah plant, Ngeinem, a shelter to, as well as to look after (laogai) to the wife as kind of thatch grass, Sampripra, the welfare of the daughter or compensation and in turn wife, a kind of grass and blood of the sister or aunt as and when she has to return the bride-price victim. comes back to her parental (Nouman) to the husband. The home or her being divorced by Law of inheritance: Being a woman along with the buffalo, a patrilineal society, only sons her husband. In other words, laogai and a brass vessel will be divorced or unmarried daughters inherit the family property. All the sent to her parental house sons get their shares, but the are entitled to live in the house escorted by the Changloi of Pei. of their deceased father’s house youngest gets lion share If the divorce comes as a result including the ancestral house or in the house of their surviving of adultery committed by the brother, and they also have the because he has to look after his wife, she has to give one mithun parents. Other elder sons move right to claim for maintenance of (Goichng) or at least a pig (Guak their life. According to the out of the house after their Akhat) to the husband’s relative marriage and establish their own customary laws, the illegitimate apart from the bride price and son is not entitled to claim for separate houses. Unlike the either belongings of the husband. other Naga tribes, it is customary inheritance and succession. After divorce, children are among the Zeliangrong that the Adoption: In Zeliangrong supposed to remain with the youngest son should stay with society, adoption is in practice father. The young and nursing his parents. If the parents are and the common motive for one can stay with the mother poor, the other sons are not given adoption is lack of child. A couple until the child can eat and drink property. Unlike the Garos, no who does not have offspring can solid food. After three years, daughters can inherit property of adopt a child. Generally, they use when the father retakes the child, the parents. In some cases, to adopt the son of a brother of he is required to pay a buffalo to daughters are also given the husband or of a close relative the former wife, which is movable properties such as and the boy then becomes the supposed to compensate for the cows, buffaloes, pig, dress, principal heir. The sentimental cost of bringing up the child ornaments, utensils and many relationship comes to approach locally called Nagongjang. The other domestic materials on their very closely that based on village council plays very marriage. The inheritance is natural tie. There is no ceremony important role in bringing two responsible for repayment of the for adoption, however they can people together for life and it also debt of the father if any. If a man take the approval of the village has the role in giving to their dies leaving no male child, his court for practical purpose. It is separation. In Kabui society, a nearest kinsman will inherit the done in presence of both the

Heritage Explorer 97 Independence Day Special Issue 2016 natural parent and adoptive greatly decreased. It is said that However the family of the parent. “A cow does not change its murderer has to pay mode of lowing;” and the people Disputed paternity: There is compensation to the family of the no question of having an fear that the boy who has killed in the form of kinds as per impregnated the girl will continue illegitimate child in Zeliangrong customs of the Zeliangrong and Naga society as the girl usually to be her lover even if she the said compensation is marries someone else, or that points out the father. If a man required to be paid within the denies paternity, people wait until she herself will continue to lead period fixed by the Pei. If the a dissolute life. the child is a few months old, and stipulated period expires one can then look to see if they can find Murder (Meibairoimei): In take revenge. The customary any resemblance between the olden days, head hunting was a compensation of a human loss two. Such tests are sometimes widespread practice among the consists of ten items such as pot applied in cases of adultery Naga tribes. Head hunting is (Takhian Lai) for head (Pijang), based on disputed paternity. If the quite different from put to death. hoe (Laogai) for teeth (Hujang), case is to be settled, the father’s Head hunting has its own laws goats’ hair (Juhu) for hair family will take over the and therefore breach of other (Meisamjang), necklace responsibility of the child. If the customary laws becomes a (Tariutu) for intestine mother refuses to marry, the crime as murder and is not (Meireijang), shawl/cloth (Phei) father of the child has to pay or covered by the law of the head for skin (Meigijang), cattle (Goi) give a paddy field (Lao Akhat) for hunting. Murder within the clan is for body (Pumjang), bronze plate the sustenance of both the very rare, but murder in the (Jeisenkuak) for bottom mother and child. In some village occurs in the past. Murder (Lingkokjang), Neckband (Beih) cases, where the father of the is a serious crime in Zeliangrong for shoulder bone disputed child is already a family society and the punishment of a (Guangkamjang), armlet man, the disputed child normally murderer is banishment from the (Nathang) for intestine does refuse to separate with the village. Moreover, a heavy fine is (Meileijang) and beads mother. This is called Kapui inflicted on the criminal. Such (Tuthuliang) for eyes Ngamkhang Timei. Thus, serious cases are decided and (Meimikjang). This is locally according to the Zeliangrong settled in the house of the called Charum Khapmei. A plot custom, the paddy field allotted murdered. Once the case is of land is to be given to the family to them will remain forever with referred to the Pei the afflicted as part of compensation for them. But, the child will remain family will not be allowed to take murder of treachery. As to his/her father’s clan, not to revenge on the family of the killer punishment, the murderer his/her mother’s clan. The girl as the Pei announces (Meibairoimeipu) is excluded will be treated as a married Khamdanmei, a customary ban from the village. Sometimes, the woman and also enrols as against the use of force. The family of the murderer also member of Laakpui Kai, house logic of the Khamdanmei is to vanishes from the village of married women. On the other avoid bloodshed in the village. All because of harshness of the hand, if the man refuses to marry the clan elders of both parties are crime. This is locally known as the girl; the man will be imposed summoned immediately through Kaipui Phukmei (to uproot the a punitive fine (a pig of five cubits the Changlois, messengers of crump). Among the Mao and with jar of wine) and a cow/ Pei to present in the house of the Tangkhul Nagas, the period of buffalo/bison (Mashi/Jaoshi Goi) killed. The elders of Pei negotiate punishment for a murder by for the girl as compensation and to settle the case as quickly as accident extends up to seven the child will be given to the possible. The kind of fine years, and in some other tribes; father. The girl has been spoiled imposed varies according to the it goes beyond this period and her prospects of marriage types of the cases occurred. depending on the circumstances

Heritage Explorer 98 Independence Day Special Issue 2016 leading to the murder. The main serious violence, the sanctity of present there will contact a slice/ objective of expulsion is to mollify the Lambu is not respected. In piece of Gaa at their temple and defuse the tension of the other words, his role is not (Gaaroumei) by saying my body injured family. structural, in the sense of is not the abode of sin, go away. automatically being a part of the The priest after the ritual Inter-village dispute dispute, but it is an option that recitation purifies the present (Namnei Agaimei): There are may prevent fighting. As a matter members with TenMhaimit, a two mechanisms for attempting kind of thatching grass and then to mediate between two villages of practical politics, it is usual throws away the Chukkong in to avoid fighting; first mechanism when reconciling two villages to direction of sun set is the oath and second is insist on the return of the heads (Neikeiroubektho). This is called mediation through an old man. (Rihpi), for by this means a Shiangkok Ganmei. The victim Oaths are also performed within recrudescence of the feud is is consumed by the present the village. In 1936, a dispute did effectively prevented. elders after offering holy wine to arise between Totok and In general, a Pei has authority TingkaoRagwang. The Wangching villages relating to an over its own village. Inter-village interpretation of the ritual: alleged trespass which signified disputes are therefore, usually Sacrifice is a worship of God. By hostile intentions. The two settled by the joint sitting of the sacrificing they invoke to God to parties agreed to take oath. council of elders of those villages witness the truce and alliance From each side a man went to a affected by them, and to prevent made between the two villages. tree trunk which had been struck any future hostilities between Contact with Gaa means they by lightening, spoke the oath villages, the elders of those are free from sin of killing/murder. while his hand touched the tree, villages have to arrange for truces Eating together or communal and then bit into the tree. The and alliances known as Guot meal is a vow not to commit oath of the Wangching man said promising herewith that bloodshed in future. It is also said approximately, ‘We went to Chi members of the villages entering that a feast may be the means to see the dead man. Totok fired into the truce shall maintain a of setting the seal on an shots. Gha-wang you can see it peaceful co-existence and important event such as of all. May you strike me down if I anyone who violates the terms cementing an alliance between tell a lie.’ After this oath both of the agreement is liable to be groups. It is a rite of parties were satisfied. In fact, punished. Guot is usually incorporation. The priest acts as oath is a part of the feud arranged and conducted a medium and he throws away process; it may delay somewhere at the border of two the Chukkong in the western aggression/violence but cannot hostile villages. In the truce and direction as east stands for life be in all probability replace it. alliance, a purification ritual and west, dead. Another means According to second known as Rihchuk Shumei is to avoid inter-village hostilities, mechanism, an old man from a observed by sacrificing a big fully the Zeliangrong encouraged to village may act as an black colour dog (Shimu) to God; get marry girls from outside the intermediary or a go-between in it is carried out by a priest. The village because marriage gives a dispute between two villages. blood of the dog is removed and a “man friends among his During the colonial rule, Lambu mixed with Kathainong(a kind of enemies.” But in case, the inter- (often translated as herald) also leave), Chukgaa (a kind of village dispute is unable to settle acted the role of a messenger as turmeric), Shampripra (a kind of amicably, the only option to settle he is held to be sacrosanct and grass), and Ngeinem, (thatching the dispute is resort to fighting, shall not be attacked. He takes grass); the mixture of it is known where rattling of daos and no independent initiative of his as Gaa. It will be put in a big cup spears will be the final arbiter of own towards negotiating a made of banana leaf known as settlement. But in times of Chukkong. All the members (Contd. to Page 102)

Heritage Explorer 99 Independence Day Special Issue 2016 Zeme Nagas’ Traditional Administrative system

- Irang H. Johny

Irang H. JohnyEvery Zeme whereas the western Zemes, also to Newme and Nriame/ Naga villages are independent based on the original clan from Bouriame clan. Republics in respect of their Makuilongdi developed diverse Mpame and Nkaume clans: social administrative system clans. A study made by E.H Both these clans belong to which varies from village to Pakynthien and Dr, B.R Roy Pamei clan with green pigeon as village. We have inherited this Burman ( of Assam, its totem. system from our forefather or 1961) revealed the existence of ancestors. But some of these seven clans. They are :- 1. Among the Zeme, Nkaume systems may not suit the Newmei, 2. Pamei, 3. Nkaume, lineage are :- mindset of the present 4. Nriame, 5. Ndaime, 6. 1. Njing Nkaume 2. Rangkat generation as the educated Sogame, 7. Hezame, 8. Mpame, Nkaume 3. Mphai Nkaume 4. youths like to find reasoning 9. Bouriame TYeriaja Nkaume 5. Bumlo behind them. I think, there may Among the upper Zeme Nkaume be some reasoning behind their specially in Ze-Mnui Ndaimei Clan : The historians introduction in the past but they (Yanfgkhulen) the oldest Zeme say that Ndaimei clan migrated are least known to our people village, Hoi and Hau exist but only from Makuilongdi. now. as lineage at the village and The Zeme clan follows clan 1. Family administration family level. The totem of Hoi is exogamy for inter-clan social hornbill and Hau is huluk/black In a family, father is the head relationship, specially marriage, monkey. There are so many sub- of the family. He supervises all and permitted relations. A clan is clans or lineage in other villages the family activities. He plans and a group of people organised 8 like – Lungalang of Benreu, decides the programmes and families who are descended Haralu of Poilwa & Ndang of executes accordingly and the from one ancestor. Each clan will Peren etc. Such lineage are mother is the in-charge to look follow exogamous system, found also adopted in after the household works like where marriage within the clan Tamenglong villages like – cooking and looking after their or sub-clan or lineage is not Taothing Panmei, Amang Puina children’s well being. permitted. The clan exogamy of Panmei. These are only family’s the Zeme society is the universal 2. Zeme Clans : Origin, name but the clan structure rule but there are instances of Diversification and its remains intact. administration deviation when clan endogamy Lineage of Newme clan: 1. is found to be practised mostly The Zemes after migration Guang kaching cha 2. Namgang for marriage purpose. from Makuilongdi were cha 3. Lung kancghui 4. Lung Endogamous marriage has been influenced by two keherut 5. Lungkanchagng 6. widely practised among the circumstances. Those who Disong puiname 7. Laing Christians. So deviation from migrated to north and came into exogamy has been gradually Nriame/Bouriamei : They conflict with the converted into clan endogamy, belong to Newme clan and had been influenced by the which has been checked by the Hezame whose totem is frog is Angamis in their kinship system Christian Church leaders

Heritage Explorer 100 Independence Day Special Issue 2016 themselves. Unless check in works, religious ceremonies and The dormitory inculcates in time, clan endogamy perversely cultural festival including dance the young men and young practised by the Christians will and music. The dormitory was women a strong sense of have a disastrous social effect. perhaps evolved to meet these fraternity and corporative life in needs of the people. It exists the village, which is essential for The clan is considered as a large family. They help one among the people/village who sustaining the tribal community follow the traditional indigenous life. In modern time, it has another in times of need. Gifts (moveable or immoveable) are religion. Membership of the declined but it still serves to dormitory in a village was perform its social, religious and exchanged among them. In Zeme society, women are not a compulsory for the boys and girls cultural function of the village. at the time of reaching their The Zeme people still mainly live custom to inherit their parents’ properties like house, field, farm puberty. The boys when they in the village. Where there is no reached pre-puberty stage dormitory, its functions has been land etc except households properties. In case of his/her started sleeping in the boys taken by the youth club. Thus, we dormitory. Even married men find that Zeme society at the death, the properties (immoveable) belonging to the slept in the dormitory but not it is village level is well organised compulsory. For the female, the through sex and age grades. deceased will be inherited by its own clan if he/she has no heir to membership in the girl’s The social hierarchy is not based dormitory ceased with her on economic classes but on succeed him/her. In this case, first preference will be given to marriage. what has just been described. the deceased family member/ Functions of the 4. Village administration clan and secondly to the villagers Dormitory : a) to serve as a The villages are governed by and thirdly to the general public common sleeping hall for the Gaon Burha along with the village for auction. The clan means - not boys and other members of the elders. Among them, there will be an organisation/community like dormitory. b) to impart traditional Chief Priest (Speaker) who used other NGOs, but it is blood education, warfare and arts of to announce the day today’s relationship by birth. Each clan fighting by using weapons, affairs like – festival or gennas has its own totem like – Pame/ dance, music and crafts, and some of the restricted Hoi (Green Pigeon/hornbil) customs and traditions and holidays. The Gaon Burha is Newme/Hau (Loingao bird/black folklore etc. c) to act as a guard chosen but not selected nor monkey) etc and use as second house for the defence of the appointed through electoral name or title while writing their village. (d) To act as a centre of process. For the Zeme, Gaon names. cultural activities, the festival and Burha is not hierarchy unlike ceremonies for the village or 3. Youth Dormitory other Nagas. The tenure of the individual are organised by the Gaon Burha is not fixed. He will The dormitory is an important dormitory. The dormitory renders institution which sustains the remain as Gaon Burha as long service for the individual as villagers requires his service Zeme society, religion and households or village council culture. We do not know the until, he himself resigns for during the time of marriage and health ground or any other origin of the institution. Functional other social occasions. The analysis shows that the reasons. In a village, there will be members of the girls dormitory one Head Gaon Burha. He is the dormitories make the also render service in educational needs of the young chief executive. They will look cooperation with the male after the law and order of the men and young women. It is also dormitory. The girls get education meant the defence requirement village and decide the fate of in folklores, arts of spinning, defaulters (theft, immoral of the village and the manpower dance and music in the requirement to organise public activities and others etc) in the dormitory. village. The Gaon Burha and the

Heritage Explorer 101 Independence Day Special Issue 2016 village elders once decide for area development. They will misadventure or unintentional the village welfare and made chart-out their demands points behaviours meted-out to its any resolution is final and and will submit to the neighbourhood which hurt him/ binding. They also formulate government for her physically/mentally will also laws for the village and to obey implementation. They will also settled by them. In return of their such laws (rules and formulate their rules and good rendering services as a regulations) is mandatory regulations sand imposed village guardian, government since, there is not Kingship thereof to the area villagers to use to issue red blanket to them system in the Zeme community strictly adhere for security and every year during Independence but only conventional. They will developmental reasons. day or any other national act as bridge between remarkable day to honour them. government and the villagers. The other responsibilities of the area Gaon Burha is – if any This is a tradition initiated by the British rulers. 5. Area administration land dispute arises among the A specific area Gaon Burha area villages or any animal Association/Union uses to trespasses to the other’s land (Irang H. Johny ) exist. They will have their own boundary, they will settle the Convenor office bearers and from time to case in the spirit of good Zeme Literature Committee time, they will discuss for the neighbourhood/area. And, any Senapati : Manipur )

(Contd. from Page 99)

Traditional Village Administrative System of Zeliangrong

the dispute. The village who won Duilupmei (diving). Usually, oath Zeliangrong village government the pitched battle is the winner and ordeal are directed by and is one fine form of government of the dispute, and the case is under the direct supervision of of the people, by the people and invariably dismissed. the elders of Pei. With the for the common interest of the Oath and ordeal: When introduction of modern judicial people. The village council or the human discernment proves system in the country, traditional Pei does continue to function as inadequate for deciding a oath and ordeal systems are no usual in Zeliangrong inhabited dispute, divine guidance is longer in use. In traditional areas, either in the original usually sought through oaths society, politics, judiciary and villages (hills of Manipur) or in the and ordeal. In other word religion are interdependent. plain and Cachar, Assam. The sometimes the cases are vague village council deals with the To conclude, it can be stated and can not be settled peacefully religious, social and customary that each Zeliangrong village is then the Pei resorts to taking of laws in the Zeliangrong villages. a distinct social, economic, oath and ordeal. This is called The continuation of this institution Sengding Dingmei. The cultural and political unit. The Pei will mean the preservation of a important oaths and ordeals are or Council of elders headed by vital component of the ethnic Ganrih Tao Sinmei(oath on a Nampou does act as the village identity. It has now become a meteoric stone), Kamang Neih government, a court of justice, an social institution as it no longer Kaimei (biting the tiger teeth), authority on religious affairs and controls over the land, but the Bambukhou Sengding the Supreme Command on village council (Pei) acted as a Dingloumei (oath in the name of defence and security of the law enforcement body during the village presiding deity), and village. It is true that the British rule.

Heritage Explorer 102 Independence Day Special Issue 2016 A Neat View on the Administration in The Maring Tribe

Ks. Angdun Maring

The Maring Tribe is one of And Ang prefix is the third son of Charang cannot be Khullak. oldest tribe in Manipur. Marings the clan, Tantang. The fourth son They are the priestly heads of are mostly inhabiting in Chandel of the clans Charang, Dangsha the village The successive District and some are inhabiting and Makung is started with the leaders of the Kho-lamal are in . They have prefix Ang and fourth son of the Khulpu, Khullak, Keishang and their own administration i.e. they Tantang is started with Me. The Salung respectively. are autonomous. They have last son is started with Lei or One leader is elected different types of cultures which Khamba. This is applicable for all between three or four villages or are very different from others. clans. Regarding daughters, the more than four villages. The According to the Maring first daughter’s name is started name of the leader is called traditional law, father is the head with the prefix Te and the second, Chingshanglaak. It is not based of the family. If the father is weak thirth, fourth and last are named on the clans. He is elected and absent, he will be replaced as To, Tung, Shangkhu and Lei/ according to his ability, power. by his first son. Naming culture Khambi. Suffixes are put He will solve the problem which is interesting in Maring culture. according to the opinion of the can not be solved by the villagers The first son is started with the family and the relatives. These itself. prefix Mo which is applicable for are the naming cultures of all clans. The second son cannot Maring. Youth Dormitories: Maring be named as Mo if the first son Naga has two types of Youth As for inheritance if the father is dead. If the father is dead, Dormitories. One is named as is dead, the first son will replace sometimes the mother may be Karlang Rakhangcheem (Boys) him i.e. then he is the head of the got married to another person and the other is named as family. But if the first son does who is a bachelor. In that case if Nangaka Rakhangcheem not bear a son, i.e. though he they bear a son, he should not (Girls). These two houses were bears 3 or 4 daughters, his be named as Mo, because Mo built by the villagers. Karlanga was born at the first husband. properties must be got by the Rakhangcheem was built by the second son. i.e. his younger The same case is applied to clan, Dangsha which is the which they bear a daughter. The brother (successive). youngest generation of the clan. second son’s name is started Every Maring village is And the Nangaka with the prefix Ko. The third son’s governed by its own rule. Before Rakhangcheem was built by the name is different according to the arrival of Christianity, it was clan, Tantang which is the the clans. According to Maring ruled by Khulpu and Khullak. youngest generation of the clan. profile, Maring clans have four Khulpu belongs to the clan Karlang Rakhangcheem was major clans. They are Charang, Charang and Khullak belongs to practised till 1983 in our village, Dangsha, Tantang and Makung. the clan Dangsha. If these two Sandang Shenba. The The third son’s name is started clans are absent in a village, only marriageable age of the boys and with the prefix Me for the clans, Tangtang clan may replace them. girls were determined by being Charang, Dangsha and Makung. Dangsha cannot be Khulpu and (Contd. to Page 105)

Heritage Explorer 103 Independence Day Special Issue 2016 The Thadou-Kukis

- S. L. Engels

The origin of the Thadou-Kuki Family and Clan 26. L.ienthang, 27. Thangngew, is shrouded with myths and The Thadou-Kukis follows a 28.Changsan, 29. Lhang’um ,30. Khuongthang, etc. The Thadou- mythologies. One such myth system of primogeniture where includes the traditional account the eldest male member/ Kukis took pride in their clannish lineage and the family qeneology handed down from centuries. offspring of the family inherits the According to tradition, the family property but in most has been handed down through oral tradition from generation to Thadou-Kukis came out of the cases today the family land and generation. One factor which bowels of the earth or a cave property are being shared plays vital role and helps in called Khul, or Chiniung, the amongst the male members. It recalling the roots of the family location of which was believed is a patrilineal patriarchal society tree is the unique naming system to be somewhere in Tibet. where the father is the head of the family and lineage, family of the Thadou Kukis. The Presently the Thadou-Kukis are Thadou-kukis always name their widely scattered all over the name and clan is handed down through generations through the first born, son after their Northeastern states (Manipur, grandfather and the daughter head of the family. However, the Nagaland, Assam, Mizoram and beauty of this Patrilineal- their grandmother. Therefore a Tripura etc) and in some parts Thadou-Kuki man is not Patriarchal primogenitive of Myanmar, with its highest Thadou-Kuki society is that the randomly named but inherits his name after his grandfather’s concentration in the state of women members of the family Manipur. There is no historical including the mother, and female name ie. the last syllable of his grandfather’s name becomes record of the Thadou-Kukis off loved and respected well migrating from Burma or although they don’t have much the first syllable of his name. This unique naming system helps in elsewhere to Manipur but early say in the socio-political and reference to the Thadou-Kukis family matters. recalling the genealogy. The has been made in the traditional Thadou-Kukis have owed too The clannish system is much allegiance to their clan so literature of the of deeply entrenched into the much so that the present day Manipur, “The pooyas” two Kuki sinews of the Thadou-Kuki political as well as social life and Chiefs named Kuki Ahongba society. Through lineage- even their insurgent movement and Kuki Achouba were allies to ancestry the Thadou-Kukis are is deeply influenced by their Nongda Lairen Pakhangba, the divided into several different respective clan. first historically recorded king of clans viz. 1. Guite , 2. Doungel, Youth Institutions the Meithis (Meiteis), in the 3. Sitlhou, 4. Singsit, 5. Kipqen, latter’s mobilisation for the 6.Haokip, 7. Chongloi, 8. There was an age-old throne in 33 AD’. The Royal Hangshing, 9. Touthang, 10. traditional institution among the Chronicles of the Meitei Kings Lotjeni, 11. Haolai, 12. Tuboile. youths of the Thadou-Kukis (Cheitharol Kumbaba) records Sa’um ,14.Khuolhou, 15. Lupho, called “LOM” a kind of that in the year 186 Sakabda 16.Lupheng , 17. Misao community work and the (264 AD) Meidungu ,18.Mate, 19.Baite, 20.Lhungdim, institution of “SOM INN” a kind Taothingmang, a Kuki, became 21.Ngailut , 22. Kiloung, 23. of village youth dormitory. The Insun, 24. Jongbe, 25. Lunkim, young villagers among the king.

Heritage Explorer 104 Independence Day Special Issue 2016 Thadou-Kukis in the early days of the Thadou-Kukis cantered not administer as per their have this practice of sleeping around the institution of whims and fancies but as per the over in this “Som Inn and Chieftainship. Chieftainship is a terms dictated by the customary performing “Lom” in the jhoom very powerful institution based on laws and tradition handed down cultivation. Lam and Sam Inn kinship structure for the purpose from generation to generation contribute a great deal in the of village administration which is which are meticulous in nature. social life of the youths. Talents the highest and independent The Thadou-Kuki communities and skills are displayed, political unit. According to whose social institutions are performed as well as learned in Customary Law, the office of influenced overwhelmingly by this Som Inn and Lom. It also Chieftainship is hereditary tradition and customary laws served as a selection ground for passing from father to eldest son have a strong faith in the eligible bachelors and among the Thadous. It is ‘Chieftainship’ has effectively damsels of the village. However associated with the concept of managed their administrative these two traditional institutions ‘UPA’ or the eldest male descent affairs as well as in the have become redundant and who becomes the Chief (Haosa). dispensation of justice. almost extinct in the modern era. The Chief (Haosa) is assisted by Council of ‘Ministers’, and The family, custom and Administration: ‘Elders’ of the village, which is culture and other traditional The village is an independent known as ‘Semang-Pachong’. institutions of the Thadou-Kukis political unit among the Thadou- The village chief is the is unique amongst the various Kukis and the Chief called administrative head with full tribes of the North-East region. HAOSA of the village and his power of executive, legislature Their meticulous customs and Council of Ministers are the and judiciary. However the chief culture and administrative political leaders. The political life and his council of ministers does system is indeed laudable.

(Contd. from Page 103) A Neat View on the Administration in The Maring Tribe

member of the houses. If he or were being taught. Lesson on At the end of this practice, one she is the member of the leadership was also taught. Every old man who knew rituals might houses, he or she must use bachelor and maiden must go and extinguish the fire with rituals in head gears. Boys’ head gears sleep there during winter after the early morning where there are called Murshum and girls harvesting. But before going there, is a ritualistic work known as head gears are known as one old man or the honour of the Phoongtung which is the first Lukhum. One is elected as the house must set fire nearby the ritualistic work of the year. In leader of the house. The name house with rituals in the early this process, Khulpu, Khullak of the leader is called morning of the month, then in the and Keishang will go to each Khangshillaak which is meant for evening of the day, every bachelor house of the village after every both houses. and maiden must go to the house. villager has slept. Phoong Upa These two houses may be In every morning, one of boy/girl mentioned as the institutions of may set fire near by the house. So (a small drum which is the village. Because in these they need fire wood for that. So the supposed to be the master of houses, good morality, singing, leader kept routine for bringing fire drums) is hanged by Khulpu dancing, playing musical wood. If one failed to bring it, he/ and he will strike it three times instruments, playing of games etc she would get punishment or fine. after reaching each house.

Heritage Explorer 105 Independence Day Special Issue 2016 The Dorbar System in the Jaintia Tribal Community

Dr. Rikil Chyrmang

This paper attempts to which are called pnar (tribal) popular traditional institutions of expound the Dorbar system in community. The number of local self-government continue to Meghalaya with a focus on the permanent residents was 2945 work under the over-all control of Jaintia tribal community. The in Jalaphet Bri-Sutnga in 492 their respective District Councils. Dorbar system is a form of households, and about 2292 in During the British period the traditional self-governing Jalaphet Bri-Sumer in 371 village people of the Jaintia institution functioning like the households. Thus the total community began to use the democratic political institutions population of the whole of word durbar or ‘dorbar’ based on the age-old traditions Jalaphet village is about 5239 (committee) in to of the people. The study is based with 863 households and the what had previously been on focus group discussion literacy rate is just about 30 % referred to as the village tie (the conducted in Jalaphet village in according to the Indian Census informal meeting of the villagers). the East Jaintia Hills District and 2011. Firstly, the British adopted the on participant’s observation. The Genesis of the Dorbar Mughal term ‘durbar’, which Jalaphet village falls under System referred to any sort of meeting, Saipung Block situated about and used it to refer to the Meghalaya has had deep- 114 kms from the State capital meetings in which the people rooted traditional institutions of Shillong, and 20 kms from settled such dispute of wrong local governance since time Khliehriat, the district doing person within their village immemorial and they still headquarters. Around 12 people administration. All rules and function today. They include: i) were participated in the regulations are oversee and the Nokmanship system is the discussion. Some of the incorporated within the dorbar traditional institution of the Garos participants are teachers and system. and the leader of the Garo clan some are members of the village used to be designated as the There are Dorbars at different council. Jalaphet has two parts Nokma (leader), ii) Syiemship is levels like the village dorbar, the that falls under the jurisdiction of the distinctive traditional elaka dorbar, and the Syiem two Dollois namely; Jalaphet Bri- institution of the Khasi tribes. dorbar. The power of the Syiem Sutnga is under the controlled of Syiemship is rule of a Khasi and the Dolloi were checked by the Dolloi (chief) of Elaka state by a leader called the the Dorbars of their respective (province) Sutnga, and Jalaphet Syiem (King). Finally, among the areas. The Dorbars provide Bri-Sumer by the Dolloi of Elaka Jaintias, is found the system of opportunities to people to take Raliang. The village consists of Dolloiship. It is a system of part in and charge of in their own seven clans and spreading in 10 judicial administration based on affairs. Therefore, consent is the localities; five localities belong to the principle of social disapproval basis of political authority. the Bri-Sutnga and five to the Bri- of wrongful activities and Historically the Jaintias have had Sumer. The majority of people actions, with a Dolloi (chief) a fairly organised three-tier living in the village belong to the acting as the administrative head system of governance under a Scheduled Tribes (99.56%) of each territory. All these three Syiem which was the highest

Heritage Explorer 106 Independence Day Special Issue 2016 level in the hierarchy. The Jaintia Schedule along with the existing called it a Raid. That Raid falls system was divided into 12 two-tier system (See Table 1). under one roof, one social elakas (consisting of groups of organisation, and they used to The other structure of villages) under a Dolloi, the organisation of the traditional elect the head, called as a Dolloi. second level. The next and Only man has a right to elect that institutions from district to the lowest level of territorial/ village level are – i) Ka Dorbar ki head, in Jaintia hills they called geographic entity was a village that head a Dolloi and in Khasi 12 Dolloi (Full District Committee represented by a Waheh of 12 Dolloi), ii) Ka Dorbar Elaka Hills they called that head as Chnong constituting the third Syiem (King). The Syiem is used (Committee of the head and the level, who was selected from village members who coordinate to appoint U Langdoh (religious amongst the male adults. Each priest). U Langdoh is used to look the affairs of a group of villages, of these three levels had councils i.e. larger area in an elaka after the administration of the or dorbars. Each village was village also. At that time they comprising of several villages), usually organised along clan iii) Ka Dorbar Chnong (a village don’t have the headman service; lines with a Village Headman they use to have a Langdoh. committee, which is the smallest (Waheh Chnong) concerned council of people at the village From Dolloi to Langdoh and the with basic administration and Langdoh to perform that service level). They each meet justice (Meghalaya Vision frequently, and has he uses to have a team, with him Document, 2011). there is a Langdoh Kynthai administrative, financial and This old political system of judicial functions to discuss a (Female), Chutia, Kitkhoh, Syngot, Maji. The team has their government continues to exist variety of subjects related to their except for the Syiem. When the respective jurisdiction or own specific thing to help the Langdohs in performing the puja British took over the Jaintia province. administration in 1835, they and the main head of any A Case Study on the functions, Dolloi used to be the abolished the office of the Syiem. Traditional Functions of the However, they retained the other head, give order, fixed the date Dorbar System etc. and those team used to help two traditional institutions, the Dolloi and Waheh Chnong. The In the olden days people have him. This system was practiced for a long time, when there was three-tiered system of some title in their village to administration which was in perform ritual (puja) that would only one type of belief, one type of cultural practice and when the existence during the pre-British be given to some clan, the era was reduced to a two-tier people of the village used to time passes by then people start adopting other type of belief, so system. After Independence, the decide which clan would formal institutions at work in the performs which type of puja and they don’t go to the Langdoh for their daily needs of supervision, first level called Autonomous etc. so, after times pass by District Council (ADCs) were people migrate to other village so people started thinking that why not elect one old man of the established under the Sixth after having some village they village who is a good man to look after the village administration Table 1: Three Tier System of Traditional Institutions and Local because some are believing in Self-Government some types of religious performance some are followed Levels Before Independence After Independence other types of belief, so to make 1st Level Syiem ADC a neutral man they used to 2nd Level Dolloi Dolloi choose a very old and honest 3rd Level Waheh Chnong Waheh Chnong man to be the Headman. So now the duty of the Langdoh is to look Source: Meghalaya Vision Document 2011 after the indigenous religious

Heritage Explorer 107 Independence Day Special Issue 2016 faith only not to interfere another participate in the dorbar but have called rice bear (local wine) then new belief of the people, so the no power to choose headman. handed over to the Dolloi. The village Headman now he is a village will report to the Dolloi by In the earlier situation only neutral man. He don’t have any saying that this man created men have the right to sit in the right to do that religious, but he some problem (e.g. petty dorbar to elect the village used to look after the conflicts or claiming land etc.). headman but after introducing administration of the village only As soon as the Dolloi got the rice the district council, it has not quarrel so on and so forth, bear after two to three days the becomes an election issue and so that to maintain peace and Dolloi summon the second party the situation has entirely harmony in the village. There is to report to him then the Dolloi changed. If two person stands for no election process to elect the will call a Dorbar that consisted that post the district council have village members; they are groups of people’s gathering to to conduct the election both men unanimously named with hear the judgment of the case. and women were allow to vote. consensus of the community. The one who lost the case he However, today, election to the Role and Functions of the has to pay some fine. Those time post of village headman is Dolloi people who don’t have money conducted by the district council Dolloi is the head of an Elaka they have to pay a fine by giving if the community or people object function like a King. There may one bottle of rice bear, or one to the proposed Headman. be some Elaka who is having 50 Cock or a Pig. The Dolloi was elected for life villages, some have 40 villages The Dolloi was elected by the from the senior clans through an and can be an Elaka of only one people in the Dorbar by raising election process, in which only village. So the Dolloi during the hand (voice vote) or by making a men are allowed to vote. The olden days used to be the Rajah queue. If there were more than services of the Dolloi and Waheh (King) of that area and whatever two candidates then the people Chnong are unpaid. The Dolloi is his decision was final, he was the will stand in the queue of that the chief in hierarchy form to look Magistrate and everything and particular candidate whom they after the Elaka and below the below him in each village they want to elect. Like this then they Dolloi it is called a Pator as the have the village headman and the will count the number of people Elaka is bigger and pator will look Langdoh. The Langdoh is standing in the queue for the a smaller area under the Dolloi covering all those villages under respective candidates. The of the same Elaka. Below pator that Elaka where there are candidate who got the highest comes Waheh Chnong. Waheh people who are still in indigenous. number declare elected. The Chnong duty and responsibility is But the role of the Headman is participant said that there was to look after the work/help of the limited to only one particular some setting among people to pator and Dolloi. This is the village. In the present-days the elect a Dolloi by standing in a earlier situation. But now the position of the Dolloi is entrusted queue system. This system situation of the Waheh Chnong by the District council just to changed much later by secret is to look after the poor people verify the land property of the ballot only after the setting up of and to look after various people give recommendation. the District Council and only development schemes available And in case if there are any male were allow to cast vote as with the government office for the conflicts or land dispute the followed since time immemorial village welfare and development. Dolloi has to report in the dorbar. and even now female were not Earlier village headman was There are some cases of dispute allow and not possible. Money elected from a particular locality in the olden days where power also played a big role in by only male members as per customarily the victim have to the Dolloi election. the custom and tradition and pure full of the pot like a Role of the Dolloi on land female have the right to cucumber with what they have allotment after land became

Heritage Explorer 108 Independence Day Special Issue 2016 register private property. He had earlier. But now is being raise to elected by the people in a limited role, only to give 18 years old to be able to particular village after they elect recommendation to the District participate in the dorbar election. the Headman then they has to council that this land belongs to There is no such restriction for send his name to the Dolloi’s for that person. Now a day Dolloi the girls/women but mostly only recommendation and then doesn’t have land. All the land for male. To elect only male can forwarded to the District council now private property, his become the members of the for appointment. The participant recommendation required that dorbar system. The one who said that when the District this land is belong to a person secure the majority is elected as Council was set up they have and selling it to another person. village headman from that date changed many things such as by passing the “appointment and The Dolloi dorbar is called the and then elect other members succession of chief/headman Elaka dorbar. From some villages following the same procedures Act 1959”. From those times they elect or nominate the like the secretary, chairman and onwards the District Council kept headman to be the Elaka other executive members. the power of the Dolloi and member and they used to attend Traditionally the tenure of the Headman with them. the Elaka dorbar and to get dorbar election depends from information only regarding how to village to village. The dorbar As per their old customary give No Objection Certificate system is from the previous to practices the participant (NOC) to any company, the presents days is same what explained about that the non- otherwise they don’t have any you have seen. Before, the time inclusion of women in the dorbar. role to play now a day. Earlier was not fixed for the elected The men felt that being a lady if days the entire dispute was headman but if he is not doing she gets a power on par with man settled by the Dolloi and he used much or bringing some then quarrel will be always. Their to be the final. Now a day the development to the village duty and responsibility was Dolloi doesn’t have many role community in 1 or 2 years the restricted only to look after family and power to play due to the public will ask the secretary affairs and the men collect the setting up of the Jaintia Hills chnong to convene a meeting to property and give in the ladies Autonomous District Council recall him. Previously to elect a name to maintain them. Because the men have to fight a (JHADC). The need of the Dolloi headman first they look at a war always and can increased is to perform the traditional puja person who is working hard and their Kingdom by fighting with the because he is the chief and had can have a close relation to the help of spear and sword. This to do with the Langdoh and act public and able to bear all the property will be kept to her for as the main head of the puja. responsibility. The village maintaining because the men headman has the power to issue Role and Functions of the may die in the war. Regarding the residential certificates and Village Headman fighting the women is nothing the no objection certificates. Figure 1 show that the Village they were powerless. Though Headman and other members Traditionally the village we are same rank both men and explained about the working of headman has a lot of power as women but we are separate. To the dorbar system at Jalaphet far as land allotment is concern. think, manage, hold, control and village as per people custom and But now at present-days in some share of the property women got tradition (i.e. Dorbar Chnong). He villages they have misused their strong power but regarding doing said firstly, a dorbar was called power by giving land to other then business and fought a war to elect the Waheh Chnong by the district council interfered. women are nothing they are raising hands through voice vote. Now the power and position of powerless. So the Gentleman Those who can participate in the the headman also very limited. has to do these things. So for administration purpose men dorbar were 15-18 years of age The Village Headman also

Heritage Explorer 109 Independence Day Special Issue 2016 direct the women no need to village courts recognised by the government proposed a bill for worry. Men arrange in such a District council. Table 2 shows codification some of the way that women do not bother some of the advantages and customary laws by way of to involve themselves. Once disadvantages of the dorbar implementing the Village they are doing like that and system. Administration Bill, 2014 that accepted then became their Conclusion was passed for the Jaintia hills. custom and tradition and Also, the traditional institutions The purpose of the dorbar is continued to practice. And are subjected to poor auditing, to secure the welfare of the slowly what men felt that if the the lack of monitoring, village community in a women gets chance like men uneducated members, and the democratic manner. But the then in can be dangerous also. complete absence of women village members headed by Advantages and Waheh Chnong have a high members in the village dorbar. Disadvantages of the Dorbar potential to fall prey to bribery These are some of the System as they are rendering their drawbacks. With careful The dorbar system also services free of cost. There are monitoring of the village called as the village courts or instances where the systems activities, proper auditing the customary law courts in the including X, Y, and Z, have village funds from time to time present-days under the purview misused their power when with proper documentation, and of the District Council as the issuing of residential and no regular meetings to see if members of the dorbar in a objection certificates to the schemes are implemented particular village automatically non-tribals. Identifying some of correctly, dorbar system can be becomes the members of the these loopholes, the local a very effective measure.

Table 2: Advantages and Disadvantages of the Dorbar System

Advantages D isadvantages i) If there is any dispute, hearing of the case i) Females are not allowed to be a member of proceeds very fast. the village dorbar (village court). ii) Before judging, the property in question is ii) There exists a gender gap. In some cases, the visited and properly scrutinised, with strong judgment of the village dorbar can be partial. witnesses and village community representation. iii) The village headman is very powerful, and iii) It allows females member to hear the trial has influence over the decisions that are m ade. cases. There is the possibility that he may exert some influence to favour a party win the disputed case iv) The case can be dissolved in the village over land or delay the trial case in the village courts or at the disputed site and if both parties court. compromise, the case can be dissolved on its own then and there. iv) The system is not free from bribery. v) The dorbar can’t imprison any person.

(Dr. Rikil Chyrmang Assistant Professor Centre for Economic Studies and Policies School of Social Sciences and Policy Central University of South Bihar Gaya-823001 (Bihar). E-mail: [email protected], [email protected] Mob: 9471669379, 09089207021)

Heritage Explorer 110 Independence Day Special Issue 2016 Nokpante: The Bachelors’ Dormitory of the Garos

Tengsrang A Marak Madhusudan JV

The institution of youth nokpante. Nokpante in a village on the origin of nokpante. The dormitory has been traditionally is constructed through joint Kamal inculcates how nokpante one of the most important social cooperative labours of married started since the era of the Demi- institutions among the tribal and unmarried young men of the Gods. This ceremony becomes people. Youth dormitory is a place village. Depending on the as a seminar where Kamal gives where boys, usually those who population in the village, lectures and bachelors act as have entered into adolescence nokpante is constructed disciples inside the nokpante. become members mandatorily. separately for each clan. In the Nokpante and Semiotics According to Julius Marak bachelor’s dormitory of Marak (2000), The Nokpante of Garos clan (chatchi) only marak The basic historical is also such type of institution bachelors can sleep and learn background the bachelors need which is the centre of traditional the art, while it is the same for to know are the totems carved life. The Garos form the major the clan Sangma, Arengh, Shira on the posts and pillars of tribal population in the Garo Hills and Momin. Nokpante. It becomes important Region of the State of Meghalaya. for every bachelor to know Nokpante Nokdonggaa The Nokpante is a bachelor’s because as they build Nokpante, (Inauguration) dormitory constructed by the they carved the pictures of the Garos at the courtyard of the On the very first day of stories they have seen in the village head or at the heart of the completion of constructing past of their lives. It acts as an village. The word “Nokpante” Nokpante, Nokpante observation, experimental and literally means the house of the Nokdonggaa is performed. participatory education system. unmarried young men. Here, the Nokpante Nokdonggaa is a The important part of the totem Garo boys acquire knowledge in ceremony where the bachelors in Nokpante is Do.kaku. Do.kaku the fields of art, crafts, wood are ready to move in to a new is carved on a pillar that carving and basketry, music, bachelors’ house. The first day connects the roof above the culture, physical fitness, of inauguration itself it becomes entrance which signifies the medicine, agriculture, defence, an introduction of rituals ‘beginning and salvaging’ of what sports, moral standard and performed by the Kamal has been practised in the past etiquettes which are propagated (teacher/priest), by the shall be redone and remembered by the village elders. It also unmarried young men and by the through totems and cultural provides a community life of the elderly male villagers. The preservation. Do.kaku consists youths and inculcates strong Kamal at this ceremony takes the the symbols of diamonds sense of unity, discipline and opportunity to teach the (miksep) which signifies ‘keeper corporate life. Nokpante acts as bachelors as he chants out and the holy eye’, shield (sepi) an institution for acquiring and sacrificial songs over the which signifies ‘protection’, imparting knowledge through burning incense at the altar in the Closed gongs (rang kingkipa) oral tradition. nokpante. The Kamal chants out which signifies ‘property’ and They are to learn and adapt doroa (ordinances) on the native Necklace with a precious stone the rules and discipline of the rhythmic beat of drums singing (Ripok dokatchi) that signifies

Heritage Explorer 111 Independence Day Special Issue 2016 ‘beauty and high status’. These bachelors. He makes sure that nokpante. There are few symbols act as the signs to other bachelors learn and grasp nokpante preserved and inculcate the bachelors of their the knowledge in a right way. reconstructed in few villages. origin and the need to preserve Boys in the nokpante learn about The nokpante from the year 1800 their culture through visual epic stories, myths, legends, is still being preserved in Eman communication or traditional Gods, origin, migration from the A’sakgre, South Garo Hills. media. elders told by way of reciting Chidaogre village still preserves poems, ordinances, chanting, Other totems on the woods its old nokpante but abandoned mourning and mostly singing. inside the Nokpante are made for without any renovation. The They mostly learn all these judgment and oath taking. The transmission of oral literature, through singing, merry making, cause and effect of the crime can recitation of sacred texts and sharing stories and their be known after having taken the texts in performances are like a experiences during recreation oaths by touching the totems if a syllabii in Nokpante where each hours after going through a hard person is really saying the truth and every individual besides labour of the day. The Garo or lying. The totems consist of learning other things can also bachelors and other elders the sun, moon, star and all the specialize their own interests mostly pay attention on the wild animals and insects that are through oral tradition and knowledge of ritualism. Their liable to hurt human beings. observations. However, practice in nokpante becomes Animals and insects like construction of Nokpante and the ritual and it gets propagated to elephant, tiger, alligator, snake, institution itself in villages is now the younger generations. Goral, scorpion, centipede etc, rare in today’s digitized era Bachelors in Nokpante learn to are engraved on the posts. which once acted as an grasp the information without any Nokpante at the same time acts important oral educational attempt to test its validity by as the court for judgement for institution. argument. The bachelors learn them. Sun, moon and star refer from each other through Songs and Texts to as witness and proof both for conversation, songs, dialogues, When Garo bachelors, truth and lie. With fear of these etc,. It acts as a casual institution elders and women speak, their animals groom the bachelors to of knowledge where nature conversations and dialogues are live a truthful and peaceful life motivates to groom them through in a form of songs and inside the Nokpante and in the their observation and act of ordinances. The texts are orally society in future. participation. executed since there has never Education system in Today, the Nokpante system been a culture of writing a record Nokpante is almost dead. There are very in the ancient Garo society. The The first and foremost few unproductive Nokpante verbal communication existed practice the bachelors need to structures still to be seen. Time since time immemorial where a do in nokpante is to keep the has relegated it to the language itself acts as a song. traditional kitchen, the indoors background. Modernisation (as These are regularly practised and surroundings clean. The in modern education) and inside the nokpante where daily bachelors are also taught to be Christianity have impacted the life’s event is sung for the other well-behaved, show respect and Nokpante system. In Garo hills, persons and the other persons learn the social etiquette they in 1857 after the British reply back in a form of ordinances need to show in front of elders territorialisation and influence of and other folk form of singing of and women. Members in the Christianity the villagers the Garos such as Doroa, nokpante are led by the eldest themselves destroyed artefacts, gonda, serinjing, ajea, ahom bachelor, a leader selected musical instruments, metals ring’a, dani doka, ajema ring’a, among them to guide the younger and structures including gogae doka, nanggorere ring’a,

Heritage Explorer 112 Independence Day Special Issue 2016 harara and many more. wisdom and its ethics, and against animal raids and enemy Bachelors, as stated earlier, provides ways of teaching and attacks, teaches them how to be acquired the sacred rituals and learning locally relevant useful for the community through techniques from the village knowledge and skills. Hence, co-operative labour, enables to elders in Nokpante. Every action there is a need to study the know the community rituals and of human and nature are indigenous knowledge of tribal rites and also how to participate converted into a form of songs people like that of Garos. This in them, provides an avenue to inside nokpante. Mistakes knowledge needs to be captured be community conscious and committed by the boys are and preserved. corporate in their feeling and actions thus making them corrected by elders and lines are Conclusion added to the mistaken line. responsible to the community. The bachelor dormitory During few festive occasions the The nokpante is also function as practice among the Garo, Kamal (priest) recites and sings a common shelter of the emerges at the outset is the the history of every living being, community, serving a variety of centrality of the nokpante nonliving being, origin of mankind public purposes like institution in the settlements of etc, for a week long days as they community’s guesthouse, drink and make merry. These are the community. Another point that space for convening meetings not just festivities but a time to became explicit in the linkages and conducting political grasp every words and tunes of the institution of nokpante with deliberations, and after all a site which needed to be carried the family organization, marriage for community entertainment forward for the upcoming system. Concept of manhood and amusements. All these generation. These occasions for and chastity, institutional enabling features make it obvious that the gathering knowledge and of parental privacy, mobilizing of existence of the nokpante bachelors listening with an youth labour, juvenile amongst Garos is not educated ear can become a socialization and imitation to accidental. To conclude, difficult task as there are beating community polity and so on. nokpante is still a pivotal of drums and gongs being played Most of the studies on the variety institution entrenched in the inside the nokpante. The of dormitory practices with or community culture of the Garos. bachelors strictly follow their own without gender exclusiveness Reference prevailing among the different responsibility in completing the Julius Marak: Garo tribes in India clearly show that characteristics of the institution. Customary Laws and Practices. the nokpante system also was Today, there is a grave risk Akansha Publishing House, New primarily an arrangement to that much indigenous knowledge Delhi (2000). ensure privacy for the is being lost and, along with it, cohabitation of husbands and valuable knowledge about ways wives. of living sustainably. This module Tengsrang A Marak illustrates ways that indigenous The nokpante functions as Research Scholar, knowledge may be integrated if it is a club, a place of juvenile Department of Education, into education and thereby, happiness, a non-formal school, and brings the benefits of helping to a training center, and so on for Madhusudan JV ‘sustain’ indigenous knowledge the making of unmarried man to Assistant Professor, and societies to all. It also a mature community member. It Department of Education, North-Eastern Hill encourages teachers and enables them to get to know University, Tura-794002, students to gain enhanced how to protect the community by respect for local culture, its learning the ways of defence

Heritage Explorer 113 Independence Day Special Issue 2016 Hynniew Trep Society

Mr. Bashankupar Khonghat

Meghalaya is one of the eight slowness to initiate development marriage. She has to look after states of . Shillong in border areas, this allowed them. But if there are enough is it capital city. It has an area of immigrants from outside to settle properties, the parents will share 22429sqkm. In 2014, the easily in these areas. There were these between their children. After population marked 3,2,11,000. It confusion for people from outside, the death of the parents, though is inhabited by two major tribes, that Khynriam, Pnar, Bhoi, War, most of the properties inherit by namely the in the Maram, Lyngngam were different the youngest daughter, she west and the Hynniew Trep tribes differ from one another. In cannot use them whatever way People in the east. Most of the fact, they are one tribe only, the she pleased. She had to consult people, especially in rural areas Hynniew Trep. They are also with her elder brothers or sisters depend on agricultures. Though known by the ethnic name, the (depending on family members both of them practised matrilineal Khasi Tribe. The names were they have). Because of this, the system, where the children given only to define the people misunderstood that inherited the clan title from their geographical areas they settled. woman rule the family. In fact, mother, their languages and Meghalaya has now become one man has the power over his own village administration are different of the tourists destination. It has family. The man himself is from each other. The Hynniew many historical places and considered, in his family as the Trep have settled in this land for monuments that defined history, father and mentor of his children thousands of years. They are the natural beauties that connect and in parents’ he is the eldest to religious tribe. They have the folklores with realities and teach his clan’s generation. Religion of their own, which is humanity morals. Clan practised right from the family Family and Clan background. They have rites In the Hynniew Trep land there Administration which are performed amongst are more than 300 clans. ( In Families, Clans, Villages and Family: In the Hynniew Trep every kingdom one clan is Kingdoms. Likewise, they have society, the father is the head of chosen to represent the Royal their own administration to run. the family. He is the bread earner, Bloodline to look after the There are customary laws which and his wife and children depend particular kingdom). This was made this ethnic group very on him. Whatever matters arise chose by the people). To unique. In June 2016, within his family, he is the one to administer the clan, Kni Rangbah archeologists found artifacts at look off. His relatives and in-laws or Basan Kur (the eldest male of Lum Sohpet Bneng(the peak can only advise him. He has the the clan) is chose. To help him 4 which the Hynniew Trep believe power over his children. But he to 5 elders were chosen. The they descent from Heaven to this cannot interfere if matters arise eldest will look after the matters earth) dated 1200-300 BC. With in his wife’s clan except only to that arise within the clan. Most of the coming of the British, the give advices. When it comes to the administrations of the clans Hynniew Trep Land was inheritance of properties, most of are the same. These clans, they shattered in pieces. Most of the them will be in the name of the do have properties, but these Hynniew Trep territories were youngest daughter of the family. properties do not inherited by one occupied by others. Up to these In the Hynniew Trep society, the family or individual of the clan. For days, Meghalaya has no proper youngest daughter has to stay example, if they possess land, the boundaries. With the government with her parents even after land will be used by the clan or it

Heritage Explorer 114 Independence Day Special Issue 2016 is given to use by the poor appointed in the Village started to draft bills which will give families from within the clan. They Parliament itself. The headman it more political access in these also gave to relatives who did not and his executive are only the areas. If it succeeds the Hynniew have any property. If they have head of the village and possess Trep People will lose their ‘true forest, the products will be used no power. Every decision will be democracy’ which they practise by the people of that clan. In this taken only with the consent of the for thousands of years. way the properties are dorbar. There is no tenure for the Youth Institutions administered and saved for village executive. It can enjoy its generations administration as long the people Youths are the other sections But today, most of the clan seem him fit to run it. It can lose it which are important in other properties are taken by the power when people find it do sphere of the society. We have government as they do not illegal activities. It is the duty of witnessed history how young possess any legal the executive to organize dorbar. people did ‘extraordinary’ things documentation. Like in Shillong, A well aged man was always for their Nations. They dared to most of land properties were appointed as headman or a face consequences and inhabited by illegal immigrants member in the executive and accomplished their desires. from outside. must be the resident of the village These ‘youth institutions’ are functional in every village of the Village Administration for many years. Person from outside the village is not allowed Hynniew Trep Land since time Since they settled in this land, to attend the dorbar unless there immemorial. Every village has the the Hynniew Trep ancestors had are official works. In some Seng Samla Shnong(Youths left for their generations well villages, one can attend the Organization) which was Constituted Institution. With these dorbar only after that person had recognized by the Dorbar institutions every village is been the resident of that village Shnong(Village Parliament). In administered. The real power in for the last 25 years. There is one village administration, this the village institutions is the annual dorbar which is organization has no village Dorbar Shnong (village compulsory and any other will be authority and has limited power. Parliament). This consists of held if issues regarding the village But in their functions, these village authority (appointed by the institutions do have executive people) and all the male or the people arise within the power and jurisdiction within their members of the village. village. These ‘traditional village. Unlike the dorbar, the Whenever the dorbar held, every institutions’ are recognized and organization consists of both male from each house of the empowered by the Sixth male and female members. This village have to attend. If some Scheduled of the Constitution of section has become very helpful families have no male member, India. This Sixth Scheduled was they have to send someone to drafted by JJM.Nichols Roy, the in the society development as it represent them in it. In it every first among the Hynniew Trep to engaged in almost all the social one has the right to speech and be elected in the Assam activities. They are against social right to be heard. During the Assembly. It empowered the injustices. Through their aided dorbar, no one can use false Autonomous District Councils of activities in the village, the youths speech, if someone does so, he the State to strengthen the transformed themselves into the will be condemned. That is why ‘traditional institutions’ from village societies’ important tools. With this dorbar is also known as level to the state level. Though the increase in literacy, these Dorbar Blei (God’s Parliament). there is an opposition, now there institutions have become more To administer the village is an attempt by the Meghalaya functional. They bring unity in the institutions, the dorbar will choose High Court and the present ruling society and Nation as a whole. one Rangbah Shnong (Headman) government to weaken these These institutions are now and his executive of 6 to 8 institutions in all the Hynniew Trep recognized by the government of members. These will be Land. The government has India under the Society Act.

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Heritage Explorer 117 Independence Day Special Issue 2016 Ê√Ú±Ê√±Ó¬º ¤˝◊√√ õ∂Ô± ¬Û≈1n∏¯∏ ’Ô¬ı± fl¡±Â√±1œÚfl¡í ¤fl¡ ˚≈ª ’Ú≈á¬±Ú –- ¬Ûø1˘º Œfl¡±‰¬ ¸˜±Ê√Ó¬ ¤ÀÚ øfl¡Â≈√˜±Ú øÓ¬À1±Ó¬± √≈À˚˛±¬Ûé¬1 Œé¬SÀÓ¬˝◊√√ ¸˜±ÀÚ Œfl¡±‰¬ ˆ¬±¯∏±Ó¬ ¬ı±_±˚˛ ˜±ÀÚ ŒÎ¬fl¡± ‹øÓ¬˝√√…˜øGÓ¬ ¬ı±_±˚˛Úfl¡í1 ˜˜«ôLfl¡ õ∂À˚±Ê√… ’±øÂ√˘º Ó¬≈√¬Ûø1 ¶aœ1 ˜‘Ó≈¬… ’±1n∏ Úfl¡í ˜±ÀÚ ‚1º ·øÓ¬Àfl¡ ¬ı±_±˚˛ Úfl¡í fl¡±ø˝√√Úœ Ê√œ¬Û±˘ ∆˝√√ ’±ÀÂ√ Œ˚Ú ’±·Ó¬ ˝√í√À˘ ŒÊ“√±ª±˝◊√√ ‡È¬± ¬ı…øMê√·1±fl¡œ ˝√√í˘ ŒÎ¬fl¡± ¸fl¡˘1 ¬ı±¸ fl¡1± ‚1º ά◊M√√1- ‚ȬڱÀ¬ı±1 Œ¸Ã ø¸ø√Ú±À˝√√ ‚øȬ ·í˘º ¬ÛPœ·‘˝√√ ¤ø1 øÚÊ√ ’±Rœ˚˛ ¶§Ê√Ú1 ˘·Ó¬ ¬Û”ª«±=˘1 ø¬ıøˆ¬iß Ê√ÚÀ·±á¬œ1 ˜±Ê√Ó¬ ¤ÀÚ Ó≈¬1±1 ¬Û1± ˜±Úfl¡±‰¬1Õ˘ ·íÀ˘ ’±Ò¬ı±È¬ÀÓ¬ Ôfl¡±1 øÚ˚˛˜ ’±øÂ√˘º ¤˝◊√√ ¬ı…ª¶ö± ¤øÓ¬˚˛± Ò1Ì1 ά◊√±˝√√1Ì ¬Ûø1˘øé¬Ó¬ ˝√√˚˛º Œfl¡±‰¬ ¤‡Ú Œfl¡±‰¬ ·±›“ Ú±˜ ˝√√±1Â√— ¬ı± ˝√√±ø1·±›“º ˜˜±«øôLfl¡º ¶aœ1 ‚11 ¬Û1± ¬ıø˝√√©®±1 ∆˝√√ ŒÎ¬fl¡± ¸fl¡À˘± Ó¬±1 ¬ı…øÓ¬Sê˜ Ú±øÂ√˘º fl¡±À˘± Ú√œ1 ¬Û±1Ó¬ ˝√√±ø1·±›“1 ¤øȬ ¸1n∏ ¸¬ı«¶§ Œ˝√√1n∏ª±˝◊√√ ˜‘Ó≈¬…1 é¬Ì ·Ì± ¤·1±fl¡œ ¤‡Ú ·±›“Ó¬ ’±ø√ÀÓ¬ ˝√√˚˛ÀÓ¬± ¤‡ÀÚ˝◊√√ øȬ˘±ÀȬ±1 Ú±˜ Â√˚˛ fl≈¡ø1 ¬ı±_±˚˛ Ó¬±ø1º ¬ı…øMê√1 ’ôL«˙± øfl¡ ˝√√¬ı ¬Û±À1 Œ¸˚˛± ¬ı±_±˚˛ Úfl¡í1 õ∂‰¬˘Ú ’±øÂ√˘ ’±1n∏ Ó¬±1 øȬ˘±ÀȬ±Ó¬ Â√˚˛ fl≈¡ø1 Œfl¡±‰¬ ŒÎ¬fl¡± ¸fl¡À˘ ¸˝√√ÀÊ√˝◊√√ ’Ú≈À˜˚˛º Œfl¡±‰¬ ¸˜±Ê√Ó¬ ¤˝◊√√ fl¡±1Ì ¬ıø˝√√–˙Sn∏fl¡ õ∂øÓ¬˝√√Ó¬ fl¡1±1 ˘é¬…À1 ¤Àfl¡˘À· Ô±øfl¡¬ı ¬Û1±Õfl¡ ¬ı±_±˚˛ Úfl¡í õ∂Ô± ¬ı±ÀÂ√fl¡ ¬ı±˘± ¬ı≈ø˘ ‡…±Ó¬º ¸˜˚˛1 ¤˝◊√√ ’Ú≈ᬱÚÀ¬ı±1 ·Ï¬ˇ Õ˘ ά◊øͬøÂ√˘º ¸±øÊ√ ά◊ø˘˚˛±˝◊√√øÂ√˘ ’±1n∏ ’=˘ÀȬ± ¬Ûø1ªÓ«¬Ú1 Ó¬±ø·√±ÀÓ¬ ˝√√›fl¡ Ú±˝◊√√¬ı± ¬Ûø1Àª˙ ¸±À¬ÛÀé¬ ¬ı± ¸˜˚˛1 ¬Ûø1ªM«√√Ú1 1é¬Ì±-Œ¬ıé¬Ì1 Œé¬SÓ¬ ’¢∂Ìœ ˆ¬”ø˜fl¡± ¸˜±Ê√ ¸—¶®±11 ø‰¬ôL±À1 Œfl¡±‰¬ ¸fl¡˘1 ·øÓ¬˙œ˘Ó¬±˝◊√√ ¤‡Ú ·±›“Ó¬ ¬Û±“‰¬ ¬ı± Â√˚˛Ê√Ú ¢∂˝√√Ì fl¡ø1øÂ√˘º ŒÓ¬øÓ¬˚˛±1 ø√ÚÓ¬ Œfl¡±‰¬ ø¬ıøˆ¬iß ¸—·Í¬Ú1 ˜≈‡… ˆ¬”ø˜fl¡±1 ŒÎ¬fl¡± ø˜ø˘ ¤‡ÚÕfl¡ ¬ı±_±˚˛ Úfl¡í1 ’±1n∏ ·±À1±¸fl¡˘1 ˜±Ê√Ó¬ õ∂±À˚˛ ¸—‚¯∏« ø¸X˝√√ô¶Ó¬±Ó¬ ¤˝◊√√ õ∂Ô± ¬ıÓ«¬˜±Ú øÚ–ø‰¬˝ê õ∂À˚˛±Ê√ÚÀ¬ı±Ò fl¡ø1 ¸±øÊ√ ά◊ø˘˚˛±˚˛º ˘±ø·À˚˛ ’±øÂ√˘º Œ¸˝◊√√ ¸˜˚˛1 ¸—‚¯∏«1 ¬ı≈ø˘ fl¡íÀ˘› ˆ¬≈˘ fl¡1± Ú˝√√í¬ıº ø¬ı¬ı±˝√√1 ¸˜±Ê√Ó¬ ŒÎ¬fl¡±˙øMê√ ¸˜À˚˛ ¸˜À˚˛ øÓ¬Mê√ ’øˆ¬:Ó¬± ˜±µ±˚˛ Ò≈˜ Ú±À˜À1 Œé¬SÓ¬ ¤Àfl¡ øÚøfl¡øÚ¬ı ˜±Ê√Ó¬ ø¬ı¬ı±˝√√ ’øÓ¬Àfl¡ õ∂À˚˛±Ê√Ú1 fl¡Ô±¯∏±1 Œfl¡±ÀÚ› Œfl¡±‰¬ ¸fl¡À˘ ’±øÊ√› Œ¸±“ªÀ1º fl¡±1Ì Â√˚˛ ¸˜±Ê√ ø¬ı1n∏Xº Œõ∂˜Ê√øÚÓ¬ fl¡±1ÌÓ¬ Ú≈˝◊√√ fl¡ø1¬ı ŒÚ±ª±À1º ¤¸˜˚˛Ó¬ ¸˜±Ê√1 fl≈¡ø1 ¬ı±_±˚˛ ‚≈˜ôL ’ª¶ö±Ó¬ ˜±µ±˚˛ Ò≈˜1 fl¡±À1±¬ı±1 ¸•§g ·Ï¬ˇ ∆˘√ ά◊øͬÀ˘› õ∂øÓ¬ÀȬ± fl¡±À˜ fl¡±ÀÊ√ ¬ı±_±˚˛Úfl¡í ¬ı± ¬ıø˘ ˝√√¬ı ˘·± ˝√√˚˛º Ó¬±À1˝◊√√ Œ¬ı√Ú± ø¬ıÒ≈1 ¸˜±Ê√1 ¬Û1± ¬ıø˝√√©‘®Ó¬ ˝í√√¬ı ˘±À· ’±1n∏ ŒÎ¬fl¡±‰¬±„√√À˚˛ ¤fl¡ ˜≈‡… ˆ¬”ø˜fl¡± ¢∂˝√√Ì fl¡1± ¶ú‘øÓ¬Ó¬ Œfl¡±‰¬ ¸˜±Ê√1 Œ˘±Àfl¡ ’±øÊ√› ·±›“ ¬Ûø1Ó¬…±· fl¡ø1¬ı ˘·± ‘√©Ü±ôL ¸˜±Ê√Ó¬ ¬ı≈ø˘ ¶§œfl¡±1 fl¡ø1¬ı ˘±ø·¬ıº fl¡±1Ì õ∂ÀÓ¬…fl¡ ·±˚˛ - ÚÔfl¡± Ú˝√√˚˛º ¸˜±Ê√1 ø¬ı˙‘∫˘Ó¬± Ó¬Ô± ¬ı±_±˚˛Úfl¡íÓ¬ ø‰¬fl¡±11 ’¶a ˙¶a ’±ø√1 똄√√±˚˛±¬ı ¬ıfl¡ÀÊ√±fl¡, Œfl¡±‰¬ Ê√Ú Ê√œªÚ1 ø˝√√Ó¬ ¸±ÒÚ1 ά◊ÀV˙… ά◊¬Ûø1› Ô˘≈ª± ¬ı±√…˚LaÀ¬ı±1 ¸—1øé¬Ó¬ Ó¬±Î¬◊Ù¬± Ó¬±Î¬◊ª± ŒÂ√¬Û ŒÊ√±fl¡, ¸ij≈‡Ó¬ 1±ø‡ Œ˜‚±˘˚˛ Œfl¡±‰¬ ¸øij˘Ú fl¡ø1 1‡± Œ√ø‡¬ıÕ˘ Œ¬Û±ª± ∆·øÂ√˘º Â√±1±˚˛, Â√±1±˚˛, Â√±1±˚˛ºí Ú±˜1 Œ¬ı‰¬1fl¡±1œ ¸±˜±øÊ√fl¡ ·±›“‡Úfl¡ ø¬ı¬Û√˜≈√Mê√ fl¡ø1 1‡± ’±1n∏ ·œÓ¬ ’Ú≈ᬱÚÀȬ±Àª Œfl¡±‰¬¸fl¡˘1 ¬ø¬ıøˆ¬iß ¤·1±fl¡œ ˜±Ó‘¬1 ¸ôL±Ú Œ˝√√À1±ª± ˜±Ó¬ ’±ø√ ‰¬‰¬±« Ó¬Ô± fl‘¡ø©Ü ¸—¶‘®øÓ¬ 1鬱1 ’ôL11 fl¡±Ó¬1 SêµÚ ’±1n∏ ¬ı≈fl≈¡1 Œ·±È¬fl¡ ¤Àfl¡‡Ú ˜=Ó¬ ¬ıUª±˝◊√√ Œfl¡±‰¬ Œé¬SÀÓ¬± ¤˝◊√√ ¬ı±_±˚˛ Úfl¡í1 ˆ¬”ø˜fl¡± ¸fl¡˘1 ¸±˜±øÊ√fl¡ ¬ı…ª¶ö± ’±1n∏ 1œøÓ¬- øÚˆ¬‘Ó¬Ó¬˜ õ∂À√˙1 ¬Û1± øÚ·ø1 ’˝√√± ’øÓ¬˙˚˛ ’¬Ûø1˝√√±˚«… ∆˝√√ ¬Ûø1øÂ√˘º Œ˙±fl¡ ·±˝√√Úº ·œÓ¬1 ’Ô« 1±øÓ¬ÀȬ± ¬Û≈ª±˘, ÚœøÓ¬ õ∂Ì˚˛Ú1 fl¡ø1 ά◊ø˘˚˛±˝◊√√ÀÂ√ ’±1n∏ Ê√±Ó¬œ˚˛ ¬ıœ1 ’±1n∏ ¸—¶‘®øÓ¬1 Ê√ij ’±1n∏ fl¡±˚«fl¡1œ fl¡1±1 ¬ı±À¬ı õ∂À‰¬©Ü± ’¬ı…±˝√√Ó¬ Œ˙¯∏ õ∂˝√√11 fl≈¡fl≈¡1±˝◊√√ ά±fl¡ ø√À˘, ά◊ͬ±, ˜‘Ó≈¬…1 ¸±é¬œ ¤˝◊√√ ¬ı±_±˚˛Úfl¡í ø˙鬱1 ά◊ͬ± ¸ôL±Ú˝√√“Ó¬ ά◊ͬ±º 1±ø‡ÀÂ√º ¤˝◊√√ ¬ı…ª¶ö± fl¡±˚«fl¡±ø1 ˝í√√À˘ Œfl¡±‰¬ Œ¬Û±˝√√1 Ú¬Û1± fl¡±˘œÚ ¬ı±_±˚˛ Úfl¡í1 ¸˜±Ê√Ó¬ Ôfl¡± ø¬ı˙‘∫˘Ó¬±À¬ı±1 ˆ¬”ø˜fl¡±˝◊√√ Ó¬±»¬Û˚« ¬ı˝√√Ú fl¡ø1øÂ√˘ ˚ø√› ≈√1œfl¡1ÌÓ¬ øfl¡Â≈√ ¬Ûø1˜±ÀÌ ˝í√√À˘› ¸fl¡±˝√√ ¸˜˚˛Ó¬ ŒÎ¬fl¡±¸fl¡À˘± ¬ÛϬˇ±-qÚ±1 ¬ı±À¬ı øÚ˜«˘ Œfl¡±‰¬ Œ¬Û±ª± ˚±¬ı ¬ı≈ø˘ fl¡˜« fl¡Ó¬±« ¸fl¡˘ øÚÓ¬±ôL ’±Â√≈Ó¬œ˚˛± Œfl¡±Í¬±˘œ1 õ∂À˚˛±Ê√Úœ˚˛Ó¬± ø‰¬¬Û≈˚˛ fl¡˘Úœ, Ó≈¬1± - 794001, ’±˙±¬ı±√œº ’Ú≈ˆ¬ª fl¡ø1¬ıÕ˘ ˘íÀ˘ ’±1n∏ ¬ı±_±˚˛ Úfl¡í1 ¬Ûø(˜ ·±À1± ¬Û±˝√√±1, Œ˜‚±˘˚˛ Œfl¡±‰¬¸fl¡˘1 ¬ı±_±˚˛ Úfl¡í ¬ı± ¸˜±√1 Œ˘±¬Û Œ¬Û±ª±ÀȬ± øÚø(Ó¬ ∆˝√√ Œ˜±. - 9402132984, 9615306050

Heritage Explorer 118 Independence Day Special Issue 2016 ˝√√±Ê√—À¬ı˛ ‹øÓ¬˝√√…¬ı±˝√√œ ¸˜±Ê√ ¬Ûø¬ı˛‰¬±˘Ú ¬ı…ª¶ö±

˝√√±Ê√— ’Ì«¬ı

˝√√±Ê√— ¸˜±Ê√ øfl¡ ˆ¬±À¬ı ¬Ûø¬ı˛‰¬±ø˘Ó¬ ’Ôª± Œfl¡±Ú ’±¬ÛøM√√fl¡¬ı˛ ø¬ı¯∏˚˛ Ò±¬ı˛±¬ı±ø˝√√fl¡Ó¬± ‰¬À˘ ’±¸ÀÂ√º Ó¬À¬ı ·±›“ ˝√√˚˛ Ó¬± Ê√±Ú±¬ı˛ Ê√ÀÚ… ’Ó¬œÀÓ¬¬ı˛ ¸˜±Ê√ ¤fl¡±øÒfl¡ ¬Û±Î¬ˇ±¬ı˛ ¸±ÀÔ ¸•Ûøfl«¡Ó¬ ˝√√À˘ ¬ı≈άˇ±¬ı˛ ˆ¬”ø˜fl¡± ¤¬ı— √±ø˚˛Q ˘‚” ˝√√À˚˛ÀÂ√, fl¡±Í¬±À˜±¬ı˛ øfl¡ø=» Ò±¬ı˛Ú± √¬ı˛fl¡±¬ı˛º Œ¸ Ó¬±¬ı˛ ¸˜±Ò±ÀÚ¬ı˛ Œ‰¬©Ü± fl¡¬ı˛± ˝√√˚˛ ¤¬ı— Ó¬± ·±›“¬ı≈άˇ± øÚÀ˚˛±· fl¡¬ı˛± ¬ÛXøÓ¬¬ı˛› Ê√ÀÚ… øfl¡Â≈√ ¸—øé¬5 ø¬ı¬ı¬ı˛Ì Œ√›˚˛± ˜Î¬ˇÀ˘¬ı˛ ά◊¬Û¬ı˛ ¬ıÓ«¬±˚˛º ¸±Ò±¬ı˛ÚÓ¬– ¢∂±˜ ¬Ûø¬ı˛¬ıÓ«¬Ú ¤À¸ÀÂ√º ˝√√À˘±º ¬ˆ¬≈Mê√ ¬Û±Î¬ˇ± &À˘±¬ı˛ ø¬ı‰¬é¬Ì ·±›“¬ı≈άˇ±˝◊√√ ˆ¬±¬ı˛Ó¬ ¬ı¯∏« ø¬ıˆ¬Mê√ ˝√√›˚˛±¬ı˛ ¬ÛÀ¬ı˛ ¬Û±Î¬ˇ± Ó¬Ô± ·±›“ –- øfl¡Â≈√ ¸—‡…fl¡ ˜Î¬ˇÀ˘¬ı˛ ¬ÛÀ√ ’øÒøá¬Ó¬ ˝√√Úº ’øÚ¬ı±˚«… ˆ¬±À¬ı˝◊√√ ˝√√±Ê√—À√ª ¸˜±Ê√ ¬Ûø¬ı˛¬ı±¬ı˛ øÚÀ˚˛ ¤fl¡øȬ ¬Û±Î¬ˇ± ¬ı± ·±›“ ‰¬±fl¡˘± ¬ı± ŒÊ√±˚˛±¬ı˛ –- ’ÀÚfl¡ &À˘± ¬ı…ª¶ö± õ∂ˆ¬±øªÓ¬ ˝√√À˚˛ÀÂ√º ˆ¬±¬ı˛ÀÓ¬¬ı˛ ·øͬӬ ˝√√˚˛º õ∂±‰¬œÚ fl¡±À˘ ¬Ûø¬ı˛¬ı±¬ı˛ &À˘± ¢∂±˜ ¸˜i§À˚˛ ¤fl¡øȬ ‰¬±fl¡˘± ¬ı± ŒÊ√±˚˛±¬ı˛º Œ˜‚±˘˚˛ ¤¬ı— ¶ö±Úœ˚˛ ˙±˚˛M√√ ˙±ø¸Ó¬ Œ˚ÃÔ ¬Ûø¬ı˛¬ı±¬ı˛ øÂ√˘º fl‘¡ø¯∏ øÚˆ¬«¬ı˛ ‰¬±fl¡˘±¬ı˛ õ∂Ò±ÚÀfl¡ ¬ı˘± ˝√√˚˛ ¸¬ı˛-˜Î¬ˇ˘º ŒÊ√˘± ¬Ûø¬ı˛¯∏√ ’Ô¬ı± ¬Û=±À˚˛Ó¬ ¡Z±¬ı˛± ’Ô«ÚœøÓ¬ ˝√√›˚±¬ı˛ fl¡±¬ı˛ÀÚ õ∂À˚˛±Ê√ÀÚ¬ı˛ Œfl¡±Ú ¸˜¸…± ¬Û±Î¬ˇ± ¬ı± ¢∂±À˜ ¸˜±Ò±Ú õ∂ˆ¬±ø¬ıÓ¬ ¬ı± øÚ˚˛øLaÓ¬ ˝√√ÀÓ¬ ˝√√˚˛º ¬ı‘˝√√M√√¬ı˛ Ó¬±ø·À√˝◊√√ Œ˚ÃÔ ¬Ûø¬ı˛¬ı±¬ı˛ ¤¬ı— ’¬Û«Ú ¸y¬ı Ú±˝√√À˘, ’Ô¬ı± ¤fl¡±øÒfl¡ ¬Û±Î¬ˇ± ·±À¬ı˛± ¬Û±˝√√±Î¬ˇ ŒÊ√˘± ¬ıÓ«¬˜±ÀÚ ¬ı—˙Ò¬ıÀ√¬ı˛ øÚÀ˚˛ ¤fl¡øȬ ¬Û±Î¬ˇ± ¸‘ø©Ü ¬ı± ¢∂±À˜¬ı˛ ˜±ÀÁ¡ Œfl¡±µ˘ Œ√‡± ø√À˘ ·±À¬ı˛±ø˝√√˘ƒ¸ƒ ’ÀȬ±Ú혱¸ƒ øάø©Ü™flƒ¡È¬ ˝√√ÀÓ¬±º ¬Û±Î¬ˇ±˚˛ ¤fl¡Ê√Ú õ∂Ò±Ú Ô±Àfl¡Ú, ¸˜±Ò±ÀÚ¬ı˛ √±ø˚˛Q ‰¬±fl¡˘±¬ı˛ ά◊¬Û¬ı˛ ¤À¸ fl¡±Î¬◊øk˘ ¡Z±¬ı˛± øÚ˚˛LaÚ fl¡¬ı˛± ˝√√À26√º Ó¬±Àfl¡ ¬ı˘± ˝√√˚˛ ·±›“ ¬ı≈άˇ±º ¬Û±Î¬ˇ± Ó¬Ô± ˚±˚˛º ¸¬ı ˜Î¬ˇ˘ Œ¸˝◊√√ √±ø˚˛Q ¢∂˝√√Ì ˆ¬±¬ı˛ÀÓ¬ Œfl¡±Ô±› ˝√√±Ê√—À√¬ı˛ øÚÊ√¶§ ·±›“ Œ˚ ˙±øôL ˙‘∫˘± ¬ı˛é¬± fl¡¬ı˛±, ø¬ı‰¬±1 ¬Û”¬ı«fl¡ ¸˜±Ò±ÀÚ¬ı˛ ά◊À√…±· øÚÀ˚˛ Ô±Àfl¡Úº ˙±˚˛M√√ ˙±ø¸Ó¬ ŒÊ√˘± ¬Ûø¬ı˛¯∏√ ŒÚ˝◊√√º ˙±ø˘˙œ fl¡¬ı˛±, ·±›“¬ı±¸œÀ√¬ı˛ øÚÀ˚˛ ¬Û¬ı˛·Ú± –- ’ÀÚfl¡ &ÀÚ± ‰¬±fl¡˘± ¬ı± ’±¸±À˜ ¬Û=±À˚˛Ó¬ ¬ı…ª¶ö±¬ı˛ ’ÒœÀÚ ∆¬ıͬfl¡±ø√ fl¡¬ı˛± ·±›“¬ı≈άˇ±¬ı˛ √±ø˚˛Q Ô±Àfl¡º ŒÊ√±˚˛±¬ı˛ øÚÀ˚˛ ¤fl¡øȬ¬¬Û¬ı˛·Ú± ·øͬӬ ¤¬ı— Œ˜‚±˘À˚˛ ‡±ø¸ø˝√√˘ƒ¸ƒ › ·±›“¬ı≈άˇ± ¤fl¡Ê√Ú õ∂ˆ¬±¬ı ˝√√˚˛º ¬Û¬ı˛·Ú±¬ı˛ õ∂Ò±Ú ¬ı˛±Ê√±º øÓ¬øÚ ˙±¸Ú ·±À¬ı˛±ø˝√√˘ƒ¸ƒ ˙±˚˛M√√ ˙±ø¸Ó¬ ŒÊ√˘± õ∂øÓ¬¬ÛøM√√˙±˘œ, õ∂¬ıœÌ ¬ı…øMê√ ˝√√À˚˛ 鬘Ӭ±¬ı˛ ’øÒfl¡±¬ı˛œº ¸±˜±øÊ√fl¡ ø¬ıøÒ ¬Ûø¬ı˛¯∏À√¬ı˛ øÚ˚˛LaÀÚ ¬ı˛À˚˛ÀÂ√º ¸¬ı˛fl¡±À¬ı˛¬ı˛ Ô±Àfl¡Úº ¤fl¡Ê√Ú ·±›“¬ı≈άˇ± ’±Ê√œ¬ıÚ ø¬ıÒ±ÀÚ¬ı˛ ά◊¬Û¬ı˛ Ó¬±“¬ı˛ ˝√√ô¶Àé¬¬Û Ô±Àfl¡ ‘√ø©ÜÀÓ¬ ·±›“ ¬ı≈άˇ±À√¬ı˛ ˙±˚˛Q ˙±ø¸Ó¬ Ó¬±“¬ı˛ √±ø˚˛Q ¬Û±˘Ú fl¡À¬ı˛ Œ˚ÀÓ¬ ¬Û±À¬ı˛Úº Ú±º ¸˜±Ê√ ¬ı˛é¬± ˝√√˚˛ ‰¬±fl¡˘±¬ı˛ ˜±Ò…À˜º ŒÊ√˘± ¬Ûø¬ı˛¯∏√ ¡Z±¬ı˛± ’Ú≈À˜±ø√Ó¬ ˝√√ÀÓ¬ Œ˚±·…Ó¬± ¸•Ûiß ˝√√íÀ˘ ¬ı—˙±Ú≈SêÀ˜ ά◊¬ÛÀ¬ı˛±Mê√ ø¬ı¬ı¬ı˛Ì ˆ¬±¬ı˛Ó¬¬ı¯∏« ø¬ıˆ¬Mê√ ˝√√˚˛º ‹øÓ¬˝√√…·Ó¬ ˆ¬±À¬ı õ∂øÓ¬ ·±›“À˚˛ Œ˚ ·±›“¬ı≈άˇ± ‰¬˘˜±Ú Ô±Àfl¡º õ∂À˚˛±Ê√Ú ·±›“¬ı≈άˇ± Ô±Àfl¡ ¤ª± øˆ¬À˘Ê√ Œ˝√√άÀ˜Ú ¸±À¬ÛÀé¬ ¬Û±Î¬ˇ±¬ı˛ Œ˘±Àfl¡¬ı˛± ¸øijø˘Ó¬ ˝√√›˚˛±¬ı˛ ¬Û”¬ı±«¬ı¶ö±¬ı˛ fl¡Ô±º ø¬ıˆ¬øMê√¬ı˛ ¬Û¬ı˛ªÓ¬œ« ¬Û˚«…±À˚˛ ˆ¬±¬ı˛ÀÓ¬¬ı˛ ¤¬ı— Ú±À˜ ’±‡…±ø˚˛Ó¬ ¤À√¬ı˛ Œ¬ı˛øÊ√©Ü±Î«¬ ˆ¬±Àª ¬ıÀ¸ Œ˚±·… ¬ı…øMê√Àfl¡ ·±›“¬ı≈άˇ± άfl≈¡À˜KI◊ Ô±Àfl¡ Ú±º ·±›“¬ı≈άˇ± ø˝√√¸±À¬ı øÚ¬ı«ø‰¬Ó¬ fl¡À¬ı˛º ¬ı±—˘±À√À˙¬ı˛ ˝√√±Ê√—À√¬ı˛ ¸˜±Ê√ ¬Ûø¬ı˛‰¬±˘Ú±˚˛ øˆ¬ißÓ¬1 ’ª¶ö± Œ√‡± ˚±˚˛º ˚±“ª± Œ¬ı˛øÊ√©Ü±Î«¬ õ∂±5 Ó¬±“¬ı˛± fl¡øÓ¬¬Û˚˛ ¢∂±˜ ¢∂±˜ –- fl¡±À˚˛fl¡øȬ ¬Û±Î¬ˇ± øÚÀ˚˛ ¤fl¡øȬ ¸≈-õ∂±‰¬œÚ fl¡±˘ ŒÔÀfl¡ ˝√√±Ê√— ¸˜±ÀÊ√ Ó¬Ô± ’±=ø˘fl¡ õ∂Ò±Úº ’Ó¬œÀÓ¬ ¤À√¬ı˛ ¢∂±˜ ·øͬӬ ˝√√˚˛º ¢∂±À˜¬ı˛ õ∂Ò±ÚÀfl¡ ¬ıí˘± ‹øÓ¬˝√√…·Ó¬ ˆ¬±À¬ı õ∂øÓ¬ ·±›“À˚˛ ¤fl¡Ê√Ú ¸ª-˜Î¬ˇ˘ ¬ı˘± ˝√√ÀÓ¬±º ¬ıÓ«¬˜±ÀÚ¬ı˛ ¤˝◊√√ ˝√√˚˛ ˜Î¬ˇ˘º ¢∂±˜ ˆ¬≈Mê√ ¤fl¡ ¬Û±Î¬ˇ±¬ı˛ ¸±ÀÔ ·±›“ õ∂Ò±Ú ¬ı± ·±›“¬ı≈άˇ± Ô±fl¡±¬ı˛ fl¡Ô± Œ¬ı˛øÊ√©Ü±Î«¬ ·±›“ ¬ı≈άˇ±À√¬ı˛Àfl¡ ˝√√±Ê√— Œ√¬ı˛ ’±À¬ı˛fl¡ ¬Û±Î¬ˇ±¬ı˛ Œfl¡±µ˘ Œ√‡± ø√À˘ Ê√±Ú± ˚±˚˛º ¬ıÓ«¬˜±ÀÚ› ¤¬ı˛ Ê√Ú… ¸±˜±øÊ√fl¡ ·±›“¬ı≈άˇ± ¬ı˘± ‰¬À˘Ú±,

Heritage Explorer 119 Independence Day Special Issue 2016 ˚ø√› ¤˝◊√√ ·±›“¬ı≈άˇ± ˝√√±Ê√— ¸˜±ÀÊ√¬ı˛ Ó¬±¬ı˛± ¤fl¡ ·±›“ ’ôLˆ¬«√”Mê√ ¬ı± ·±›“¬ı±¸œº Ó¬±˝√√À˘ Œ‰¬ÃV-’±øÚ ∆¬ıͬfl¡ Ú±À˜ Œ˘±fl¡ ˝√√À˚˛ Ô±Àfl¡Úº Œfl¡ÚÚ± Œ¬ı˛øÊ√©Ü±Î«¬ ¸≈Ó¬¬ı˛±— Œfl¡˝√√ ¤fl¡ ¬Û±Î¬ˇ±˚˛ ¬ı±¸ fl¡À¬ı˛› ˝√√±Ê√— ¸˜±ÀÊ√¬ı˛ ¸À¬ı3±«‰¬ ∆¬ıͬfl¡ ¬ı± ·±›“¬ı≈άˇ±¬ı˛ ’ÒœÀÚ Œ˚ ¬Ûø¬ı˛˜±Ú ¢∂±˜ ¬Ûø¬ı˛¬ı±¬ı˛ ¬Û±Î¬ˇ± ŒÔÀfl¡ ˜±Úø¬ıfl¡ ¸˝√√±˚˛Ó¬± ˙±ø˘Úœ ¬ı¸ÀÓ¬ ¬Û±À¬ı˛º Ô±Àfl¡º Œ¸˝◊√√¸fl¡˘ ¢∂±˜ &À˘±¬ı˛ Ê√±øÓ¬- Œ¬ÛÀÓ¬ ¬Û±À¬ı˛ øfl¡c ¸±˜±øÊ√fl¡ ¸˝√√±˚˛Ó¬± Œ¯∏±˘ ’±Ú± ˜±ÀÚ ¬Û”Ì«Ó¬±º øfl¡c Ò˜«-¬ıÌ« øÚø¬ı«À˙À¯∏ ¸fl¡˘ ¸•x√±À˚˛¬ı˛ Ó¬±Àfl¡ ’±¬ÛÚ ·±›“ ŒÔÀfl¡ øÚÀÓ¬ ˝√√˚˛º ¸˜±ÀÊ√¬ı˛ Œ¯∏±˘ ’±Ú± Œ˘±fl¡ ¤fl¡øSÓ¬ ·±›“¬ı≈άˇ± øÓ¬øÚº Ó¬±Â√±Î¬ˇ± ¤˝◊√√ ·±›“¬ı≈άˇ± ¤fl¡Ê√Ú ˝√√±Ê√— ¬ı…øMê√Œ˚ ¶ö±ÀÚ˝◊√√ ˝√√›˚˛± ¸y¬ı Ú˚˛º fl¡±ÀÊ√˝◊√√ ¸À¬ı3±«‰¬ ¬ÛÀ√ ’Ҝڶö ’=À˘¬ı˛ øˆ¬iß ¬ı¸¬ı±¸ fl¡èfl¡ Ú± Œfl¡Ú, Ó¬±Àfl¡ Œ˚ Œ˚±·√±Ú ¬ı≈Á¡±ÀÓ¬ Œ‰¬ÃV ’±Ú± ˙s Ê√ÚÊ√±Ó¬œ˚˛ Œ˘±fl¡› ’±¸œÚ ˝√√ÀÓ¬ Œfl¡±Ú ¤fl¡øȬ ·±›“ ¤¬ı˛ ¸√¸…¬Û√ ¬ı…ª˝√√±¬ı˛ fl¡¬ı˛± ˝√√˚˛ ¬ıÀ˘ ˜ÀÚ ˝√√À26√º ¬Û±À¬ı˛º øÓ¬øÚ øÚø√©Ü ¤fl¡øȬ ¸•x√±À˚˛¬ı˛ øÚÀÓ¬˝◊√√ ˝√√˚˛º õ∂ÀÓ¬…fl¡ ˝√√±Ê√— ¬ı…øMê√ ˝√√±Ê√— ¸˜±Ê√ ø¬ÛÓ‘¬Ó¬±øLafl¡ ¤¬ı— ·±›“¬ı≈άˇ± ˝√√Ú Ú±º ¸≈Ó¬¬ı˛±— fl¡øÔÓ¬ ’±¬ÛÚ ·±›“¤¬ı˛ Ò˜œ«˚˛ ¤¬ı— ¸±˜±øÊ√fl¡ ¬Û≈è¯∏ ˙±ø¸Ó¬º ø¬ÛÓ¬± ¬ı± ¬ıÀ˚˛±ÀÊ√…ᬠøˆ¬À˘Ê√ Œ˝√√ά˜…±Ú¬ı˛±˝◊√√ ˝√√±Ê√— ¸˜±ÀÊ√¬ı˛ ά◊»¸¬ı ’Ú≈á¬±Ú &À˘±ÀÓ¬ ’—˙œ√±¬ı˛ ¬Û≈è¯∏ ¬Ûø¬ı˛¬ı±À¬ı˛¬ı˛ õ∂Ò±Ú Ô±Àfl¡Úº ¸±˜±øÊ√fl¡ ·±›“¬ı≈άˇ±º ’±˝◊√√ÀÚ¬ı˛ ‘√ø©ÜÀÓ¬ ˝√√›˚˛±¬ı˛ Ê√Ú… ÚœøÓ¬·Ó¬ ˆ¬±À¬ı ¬ı±Ò… õ∂Ò±ÀÚ¬ı˛ øÚ˚˛LaÀÌ ¬Ûø¬ı˛¬ı±À¬ı˛¬ı˛ ¸√¸…¬ı‘µ ˚±˝◊√√ Œ˝√√±fl¡, ¸˜±Ê√ ¬Ûø¬ı˛‰¬±˘Ú±˚˛ ¤À√¬ı˛ Ô±Àfl¡º ·±›“¬ı±¸œ ·±›“ ¸˜±Ê√ ŒÔÀfl¡ ¬Ûø¬ı˛‰¬±ø˘Ó¬ ˝√√˚˛º √±ø˚˛Q ¤¬ı— &èQ ¬ı˛À˚˛ÀÂ√º Ò˜œ«˚˛ ›¬ı— ¸±˜±øÊ√fl¡ ¸fl¡˘ õ∂fl¡±¬ı˛ ˝√√±Ê√— ¸˜±ÀÊ√ Œ·±á¬œ ø¬ıˆ¬±· Ú±˝◊√√º ¸¬ı˛fl¡±À¬ı˛¬ı˛ ˆ¬±¯∏±¬ı˛ Œ¬ı˛øʩܱΫ¬ ¸˝√√±˚˛Ó¬± ¬Û±›˚˛±¬ı˛ √±¬ıœ√±¬ı˛ ˝√√˚˛, øfl¡c Ó¬±˝◊√√ Œ·±S õ∂Ò±Ú ¬ı± Œ·±S ¸•ÛøM√√¬ ·±›“¬ı≈άˇ±¬ı˛±˝◊√√ ·±›“¬ı≈άˇ±, øfl¡c ˝√√±Ê√— ¬Û±Î¬ˇ±¬ı±¸œ ¬ı± ¬õ∂øÓ¬À¬ı˙œ Œfl¡¬ı˘ Ô±Àfl¡ Ú±º ¬Û≈À¬ı˛± ˝√√±Ê√— ¸˜±Ê√Ȭ±˝◊√√ ¸˜±Ê√ ¬Ûø¬ı˛‰¬±˘Ú±˚˛ øˆ¬À˘Ê√ Œ˝√√ά ˜±Úø¬ıfl¡ ¸˝√√±˚˛Ó¬± Œ¬ÛÀÓ¬ ¬Û±À¬ı˛º Œfl¡¬ı˘ ¤fl¡øȬ Œ·±á¬œº ’Ó¬œÀÓ¬ ˜…±Ú¬ı˛±˝◊√√ ¸˜±øÊ√fl¡ ·±›“¬ı≈άˇ±º ¬Û”¬ı«fl¡±À˘ Œfl¡±Ú ¬Û±Î¬ˇ±˚˛ ¬ı±¸ fl¡À¬ı˛› ‹ ·±›“ ¬Û¬ı˛·Ú±¬ı˛ Ú±˜±Ú≈¸±À¬ı˛ ’=˘ ø‰¬ø˝êÓ¬ ·±›“¬ı≈άˇ± øÚÀ˚˛±· ¬ı—˙±Ú≈Sêø˜fl¡ ˆ¬±À¬ı À˚¬ı˛ ¸√¸…¬Û√ ¢∂˝√√Ì Ú± fl¡¬ı˛À˘ Œ¸ fl¡¬ı˛± ˝√√ÀÓ¬± ¤¬ı— Œˆ¬Ã·ø˘fl¡ ¬ı…¬ıÒ±ÀÚ¬ı˛ ·±›“¬ı±¸œ Ú± ˝√√À˚˛ Œfl¡¬ı˘ ¬Û±Î¬ˇ±¬ı±¸œ ˝√√ÀÓ¬±º ¬ıÓ«¬˜±Ú fl¡±À˘ ·±›“¬ı±¸œÀ√¬ı˛ Ù¬À˘ ˆ¬±¯∏± › Ê√œªÚ ˚±S±˚˛ øfl¡ø=» ¬ı˛+À¬Û Ô±Àfl¡º ¸˜Ô«Ú SêÀ˜ Œ˚±·… ¬ı…øMê√Àfl¡ øÚ¬ı±«ø‰¬Ó¬ Ó¬±¬ı˛Ó¬˜… Œ√‡± ø√Ó¬º ¸±Ò±¬ı˛Ú ‘√ø©ÜÀÓ¬ fl¡¬ı˛± ˝√√˚˛º ·±›“¬ı≈άˇ± fl¡±˚«fl¡±À˘¬ı˛ øÚø«√©Ü ¬ı±—˘±À√À˙ ˙±˚˛M√√ ˙±ø¸Ó¬ ŒÊ√˘± ’ÀÚÀfl¡˝◊√√ ¤˝◊√√ Ó¬±¬ı˛Ó¬˜…Àfl¡ Œ·±á¬œ Œ˜˚˛±√ Ô±Àfl¡ Ú±º Ó¬±“¬ı˛ fl¡±˚«fl¡±˘ ¬Ûø¬ı˛¯∏√ Ú±˝◊√√º Œ¸‡±ÀÚ ·±›“¬ı≈άˇ±À√¬ı˛ Œ√‡± ø¬ıˆ¬±Ê√Ú ¬ıÀ˘ Ò±¬ı˛Ú± fl¡À¬ı˛ Ô±Àfl¡º fl¡˜«√é¬Ó¬± ¤¬ı— ø¬ıù´ô¶Ó¬±¬ı˛ ά◊¬Û¬ı˛ øÚˆ¬«¬ı˛ Œ¬ı˛øÊ√©Ü±Î«¬ ˝√√›˚˛±¬ı˛ õ∂À˚˛±Ê√Ú ˝√√˚˛ Ú±º ¸˜±Ê√ Ê√œ¬ıÀÚ ¤¬ı˛ Œfl¡±Ú õ∂ˆ¬±¬ı Ú±˝◊√√º fl¡À¬ı˛º Ó¬Ô±˚˛ øˆ¬À˘Ê√ Œ˝√√ά˜…±Ú Ú±À˜ Œfl¡±Ú Œ·±á¬œ ø¬ıˆ¬±Ê√Ú Ú± Ô±fl¡À˘› Œ·±S ¸±Ò±¬ı˛Ú ‘√ø©ÜÀÓ¬ ¬Û±Î¬ˇ± ¤¬ı— ·±›“ ˙s õ∂‰¬˘Ú Ú±˝◊√√º ¬Û”¬ı«¬ı» ·±›“À˚˛¬ı˛ ¤¬ı— øÚfl¡øÚ Ú±À˜ ≈√øȬ ¬Ûø¬ı˛‰¬˚˛ ¸≈S ¤fl¡˝◊√√ ¬ıdº øfl¡c ˝√√±Ê√— ¸˜±ÀÊ√ ¤˝◊√√ ·±›“¬ı≈άˇ± ’±ÀÂ√º ¸˜±ÀÊ√ ’øô¶Q ’±ÀÂ√º ≈√ÀȬ±¬ı˛ Ó¬N·Ó¬ ¬Û±Ô«fl¡… ’±ÀÂ√º ‰¬±fl¡˘± ¬ı± ŒÊ√±˚˛±¬ı˛ ¸¬ı˛fl¡±¬ı˛œˆ¬±À¬ı Œ·±S ˝√√À˘± ¬ı—˙ ¬Ûø¬ı˛‰¬˚˛º ˜˝√√±Ú øfl¡Â≈√ ¸—‡…fl¡ ¬Ûø¬ı˛¬ı±¬ı˛ øÚÀ˚˛ ·øͬӬ ¬ıÓ«¬˜±ÀÚ Œfl¡±Ô±› ¶§œfl‘¡Ó¬ Ú˚˛º Ó¬¬ı≈› ¬Û”¬ı« ¬Û≈è¯∏À√¬ı˛ Ú±˜±Ú≈¸±À¬ı˛ Œ·±S ¤fl¡øȬ øÚø√©Ü é≈¬^ ¸œ˜±Ú±¬ı˛ øˆ¬Ó¬À¬ı˛ ¬ı±—˘±À√À˙ ¸±˜±øÊ√fl¡ ˆ¬±À¬ı ‰¬±fl¡˘±¬ı˛ ¬Ûø¬ı˛‰¬˚˛ ˝√√˚˛º ¤˝◊√√ Œ·±S ¬Ûø¬ı˛‰¬˚˛ ø¬ÛÓ‘¬ ¬ı¸¬ı±¸fl¡±¬ı˛œ Œ˘±Àfl¡¬ı˛± ¤fl¡ ¬Û±Î¬ˇ± ˜±Ú…Ó¬± ’±ÀÂ√ ¤¬ı— ’øÓ¬ õ∂À˚˛±Ê√ÀÚ Ò±¬ı˛±˚˛ õ∂ª±ø˝√√Ó¬ ˝√√˚˛º ø¬ÛÓ¬±¬ı˛ Œ·±S ’ôLˆ¬«√”Mê√ ¬ı± ¬Û±Î¬ˇ±¬ı±¸œº øfl¡c ˚±ª± ‰¬±fl¡˘± ∆¬ıͬfl¡ ˝√√ÀÓ¬ ¬Û±À¬ı˛º ¬Ûø¬ı˛‰¬˚˛ ¸ôL±ÚÀ√¬ı˛ ά◊¬Û¬ı˛ ¬ıÓ¬±«˚˛º øfl¡c ¸˜±ÀÊ√¬ı˛ Œ˚ÃÔ Î¬◊»¸¬ı ’Ú≈ᬱÚ, ¬Û”Ê√± Œfl¡±Ú ø¬ı¯∏˚˛ ˚ø√ ‰¬±fl¡˘±¬ı˛ ’±›Ó¬±ª Œfl¡¬ı˘ ˜±S ¬Û≈S ¸ôL±ÀÚ¬ı˛±˝◊√√ Œ·±S ¬Û±¬ı«Ú, ù¨˙±Ú fl¡˜« õ∂ˆ¬”øÓ¬ÀÓ¬ ¤fl¡ÀS ¬ı±ø˝√√À¬ı˛ ˝√√˚˛ ¤¬ı— ¤fl¡±øÒfl¡ ‰¬±fl¡˘±¬ı˛ ¬Ûø¬ı˛‰¬˚˛ ¬ı˝√√Ú fl¡À¬ı˛ ‰¬À˘º fl¡Ú…± ¸ôL±Ú ’—˙ ¢∂˝√√Ì fl¡À¬ı˛ ¬ı± fl¡¬ı˛ÀÓ¬ ¬ı±Ò… Ô±Àfl¡ ά◊¬Ûø¶öøÓ¬¬ı˛ õ∂À˚˛±Ê√Ú Œ√‡± Œ√˚˛ ø¬ıÀ˚˛¬ı˛ ¬ÛÀ¬ı˛ ¶§±˜œ¬ı˛ Œ·±S ¢∂˝√√Ì fl¡À¬ı˛,

Heritage Explorer 120 Independence Day Special Issue 2016 ’Ô±«» ø¬ı¬ı±˝√√ ˜±Ò…À˜ Ú±¬ı˛œ Œ·±S±ôLø¬ı˛Ó¬ øSê˚˛± ¬ı± fl¡√√˜« Œ·±S ¬Ûø¬ı˛‰¬˚˛ √¬ı˛fl¡±¬ı˛ fl¡¬ı˛± ˝√√˚˛º ¤˝◊√√ õ∂fl¡±À¬ı˛¬ı˛ ’¬ıÀ¬ı˛±Ò Œfl¡±Ú ˝√√˚˛º ˝√√˚˛ ¤¬ı— ∆¬ı¬ı±ø˝√√fl¡¬ ¸•§g ¶ö±¬ÛÀÚ¬ı˛ ¬ı…øMê√ ¬ı± ¬Ûø¬ı˛¬ı±À¬ı˛¬ı˛ ά◊¬ÛÀ¬ı˛ ’±À¬ı˛±¬Û øÚfl¡±Ú ˝√√À˘± ¬Û”¬ı« ¬Û≈è¯∏À√¬ı˛ ¸≈”√1 Œ¬ı˘±˚˛ øÚfl¡øÚ ¬Ûø¬ı˛‰¬˚˛ õ∂À˚˛±Ê√Ú ˝√√˚˛º ˝√√ÀÓ¬ ¬Û±À¬ı˛º Œfl¡¬ı˘ ˜±S ·±›“ ¸˜±Ê√ ’Ó¬œÀÓ¬¬ı˛ ˜”˘ ˆ¬≈ø˜‡ÀG¬ı˛ Ú±˜, Ó¬Ô± ¸˜ øÚfl¡øÚÀÓ¬ Ú±¬ı˛œ ¬Û≈èÀ¯∏¬ı˛ ø¬ı¬ı±˝√√ ¡Z±¬ı˛± ’¬ıÀ¬ı˛±Ò ’±À¬ı˛±¬Û ˝√√À˘ ¬ı±¸¶ö±ÀÚ¬ı˛ Ú±˜ øÚfl¡øÚ ˜±Ó‘¬ Ò±¬ı˛±˚˛ ’Õ¬ıÒº ¬ıÓ«¬˜±ÀÚ øÚfl¡øÚ õ∂‰¬˘Ú Œ√±¯∏œ¬ı…øMê√ ”√¬ı˛ªÓ¬œ Œfl¡±Ú ·±›“ ¸˜±ÀÊ√ õ∂¬ı±ø˝√√Ó¬ ˝√√˚˛º Œfl¡ÚÚ± ˝√√±Ê√— ¸˜±ÀÊ√ ø¬ı˘≈ø5¬ı˛ ¬ÛÀÔº ø·À˚˛ ¸±˜±øÊ√fl¡ ’øÒfl¡±¬ı˛ Œˆ¬±· fl¡¬ı˛±¬ı˛ ¸≈À˚±· ¢∂˝√√À̬ı˛ ¸y±ªÚ± Ô±Àfl¡º Ú±¬ı˛œ ∆¬ı¬ı±ø˝√√fl¡ ¬ıgÀÚ ’±¬ıX ˝√√À˚˛ ¸•Û√ ¸•ÛøM√√¬ı˛ ά◊¬Û¬ı˛ Œ·±S ¬ı± ¶§±˜œ¬ı˛ ‚À¬ı˛ ‰¬À˘ ˚±˚˛º ¬Û≈èÀ¯∏¬ı˛± øÚfl¡øÚ¬ı˛ Œfl¡±Ú ˝√√ô¶Àé¬¬Û Ô±Àfl¡Ú±º ¸˜¸…±¬ı˛ ø¬ı¯∏˚˛ ·±›“ ¸˜±ÀÊ√¬ı˛ Ê√ij¶ö±ÀÚ˝◊√√ ¬ı˝√√±˘ Ô±Àfl¡º Ú±¬ı˛œ¬ı˛± ¬Ûø¬ı˛¬ı±¬ı˛ ¬Ûø¬ı˛‰¬±˘Ú±¬ı˛ √±ø˚˛Q ¬Û≈èÀ¯∏¬ı˛ ’±›Ó¬±¬ı˛ ¬ı±ø˝√√À¬ı˛ ˝√√À˘ ‰¬±fl¡˘± ∆¬ıͬfl¡ ¶ö±Ú±ôLø¬ı˛Ó¬ ˝√√˚˛ ¬ıÀ˘ Ó¬±À√¬ı˛ ¬ı—˙ ά◊¬Û¬ı˛ Ô±Àfl¡º Œ˚À˝√√Ó≈¬ Ú±¬ı˛œ ¬ıÒ≈ ¬ı˛+À¬Û ¬ıÀ¸º ‰¬±fl¡˘±¬ı˛ ¡Z±¬ı˛± ·‘˝√√œÓ¬ ø¸X±ôL ¬Ûø¬ı˛‰¬˚˛ ¬ı˝√√Ú fl¡À¬ı˛ ‰¬˘±¬ı˛ √¬ı˛fl¡±¬ı˛ ¶§±˜œ¬ı˛ ‚À¬ı˛ ‰¬À˘ ˚±˚˛ fl¡±ÀÊ√˝◊√√ ‰¬±fl¡˘± ’ôLˆ¬«”Mê√ ¸fl¡˘ ·±›“ Œ˜ÀÚ ŒÚ˚˛º ’±ÀÂ√º ¤fl¡˝◊√√ øÚfl¡øÚˆ¬”Mê√ Œ˘±fl¡À√¬ı˛ ¸•ÛøM√√¬ı˛ ˜±ø˘fl¡ ¬Û≈èÀ¯∏¬ı˛±˝◊√√ ˝√√˚˛º ¤¬ı— Œ‰¬ÃV’±øÚ ∆¬ıͬfl¡ ¬ı¸±¬ı˛ ˜Ó¬ ¤fl¡˝◊√√ ¬Ûø¬ı˛¬ı±À¬ı˛¬ı˛ ¸√¸… ˜ÀÚ fl¡¬ı˛± ˝√√À˚˛ ά◊M√√¬ı˛±øÒfl¡±¬ı˛ ¬Û≈S·Ì ˝√√˚˛º &èQ¬ı˛ ¸˜¸…± ¸‰¬¬ı˛±‰¬¬ı˛ Œ√‡± ˚±˚˛ Ú±º Ô±Àfl¡º ¬Û≈è¯∏ ¤¬ı— Ú±¬ı˛œ õ∂ÀÓ¬…Àfl¡¬ı˛ ¬ıøÌ«Ó¬ ¸±˜±øÊ√fl¡ ¬ı…ª¶ö±¬ı˛ ¡Z±¬ı˛± ¤fl¡Ê√Ú ¬Û≈S ¸ôL±Ú ø¬ÛÓ¬±¬ı˛ Œ·±S ¬ı…øMê√·Ó¬ ¸•ÛøM√√ ’Ê«√ÀÚ¬ı˛ ’øÒfl¡±¬ı˛ ˝√√±Ê√— ¸˜±Ê√ ¬Ûø¬ı˛‰¬±ø˘Ó¬ ˝√√À˚˛ ‰¬À˘ÀÂ√º ¤¬ı— ˜±Ó¬±¬ı˛ øÚfl¡øÚ ¬ı˝√√Ú fl¡À¬ı˛º ¤fl¡Ê√Ú ’±ÀÂ√º Ú±¬ı˛œ¬ı˛ ¸•ÛøM√√ fl¡Ú…± õ∂±5 ˝√√˚˛ ·±›“ ¸˜±ÀÊ√˝◊√√ ¸˜±Ê√ ¸√¸…À√¬ı˛ ¬Û≈è¯∏ Ó¬±¬ı˛ ¬ı±ø˝√√Ó¬ Œ·±S ¸ôL±ÚÀ√¬ı˛ ¤¬ı— fl¡Ú…±¬ı˛ ’¬ıÓ«¬˜±ÀÚ ¬Û≈S·Ì ˘±ˆ¬ ¸˜¸…± › ’¬Û¬ı˛±Ò&À˘± ¸≈¬ı˛±˝√√± fl¡¬ı˛± ά◊¬Û¬ı˛ ¬ıÓ¬±«ÀÓ¬ ¬Û±À¬ı˛, øfl¡c Ó¬±¬ı˛ øÚfl¡øÚ fl¡À¬ı˛º ‡≈¬ı˝◊√√ ˝◊√√øÓ¬¬ı±‰¬fl¡ ø√fl¡º ¸˜±ÀÊ√¬ı˛ ø¬ıøÒ ¸ôL±ÚÀ√¬ı˛ ’¬Û«Ú fl¡¬ı˛ÀÓ¬ ¬Û±À¬ı˛Ú±º Œfl¡±Ú ≈√©®˜« ¬ı± ’¬Û¬ı˛±Ò ·±›“ ¸˜±ÀÊ√ ø¬ıÒ±Ú &À˘± ·±›“ ¸˜±Ê√ ¡Z±¬ı˛±˝◊√√ ¬ıø=Ó¬ ¤fl¡Ê√Ú Ú±¬ı˛œ Ó¬±“¬ı˛ ¬ı±ø˝√√Ó¬ Œ·±S ·±›“¬ı±¸œ¬ı˛ ¸˝√√À˚±·œÓ¬±¬ı˛ ·±›“¬ı≈άˇ± ˝√√˚˛º Ó¬À¬ı˛ ¤˝◊√√ ø¬ıøÒ ø¬ıÒ±Ú&À˘± ø˘ø‡Ó¬ ¶§±˜œ¬ı˛ ‚À¬ı˛ ¤À¸ ø¬ı¸Ê«√Ú Œ√˚˛ ¤¬ı— ¡Z±¬ı˛± ø¬ı‰¬±¬ı˛ fl¡¬ı˛± ˝√√˚˛º ·±›“ ø¬ı‰¬±¬ı˛ Œ˜ÀÚ ’±fl¡±¬ı˛ Œ√›˚±¬ı˛ √¬ı˛fl¡±¬ı˛ ¤¬ı— ’±Ò≈øÚfl¡ ¶§±˜œ¬ı˛ Œ·±ÀS ¬Ûø¬ı˛ø‰¬Ó¬± ˝√√˚˛º øfl¡c Ó¬±¬ı˛ øÚÀÓ¬ Œ√±¯∏œ ¬ı…øMê√Àfl¡ ¬ı±Ò… fl¡¬ı˛±ÀÚ±¬ı˛ ά◊¬ÛÀ˚±·œ ¬Ûø¬ı˛˜±Ê«√Ú √¬ı˛fl¡±¬ı˛º øÚfl¡øÚ ¬Û”¬ı«¬ı» ¬ı˘¬ı» Ô±Àfl¡ ¤¬ı— Ê√Ú… õ∂À˚˛±Ê√Ú Œ¬ı±ÀÒ ·±›“ ’ªÀ¬ı˛±Ò ¸ôL±ÚÀ√ª ’Ê«Ú fl¡À¬ı˛º ˝√√±Ê√— ’Ì«¬ı Œ√›˚˛± ˝√√˚˛º ·±›“ ’¬ıÀ¬ı˛±Ò ‰¬˘± fl¡±˘œÚ ·±À¬ı˛±¬ı±Ò± Œ√¬ı… fl¡±ÀÊ√ ¤¬ı— ¬Û±¬ı˛À˘Ãøfl¡fl¡ Ó¬±¬ı˛ ¸±˜±øÊ√fl¡ ’øÒfl¡±¬ı˛ &À˘± ¶öø·Ó¬ ·±À¬ı˛±¬Û±˝√√±¬ı˛, Œ˜‚±˘˚˛

Heritage Explorer 121 Independence Day Special Issue 2016 Traditional Administrative Systems and Youth Institutions of the Lais of North East India

J. Sangthangpui Dr. David Thawmthang LH. Ramdinglian

The Lais are descended settlement. Bawi meaning language. In chieftainship, bawi through Tibet and Burma (now “chief”, ruled the village and upa possessed religious and political Myanmar), and now inhabiting which means “selected elders powers mandated from present day Sagaing Division from his subjects” helped bawi khuahrum which is the guardian and of Burma, in his ruling of the village. Bawi god of village territory. Bawi ruled Chittagong Hill Tracts of system of administration seems village on behalf of this guardian Bangladesh and Manipur and to be first appeared when they god, which was believed to be the Mizoram State of India. However, lived at Simpi in Chin State about real owner of land. As a result, this writing mainly focuses only AD 1400. The power of bawi no one from other lineage had on a section of living was supreme and was unlimited. the right to inherit chieftainship, in Lai Autonomous District He was the guardian and ruler of it must rather be inherited by Council Area of Mizoram State of direct descendents. Traditionally, North East India. People living in eldest son inherited Lai Autonomous District of chieftainship. Mizoram State had descended Bawi also ruled more than a from Chin State of Burma village, sometimes more than fifty between AD 1700 and AD 1900. and even more or so; this kind of People descended prior to this bawi is termed as ramuk bawi period, that is, between AD 1500 in Lai language. Chief Con Bik and AD 1700, had passed of Chin State and Vanhnuaitlir through this Lai Autonomous Hlawnceu of Chittagong Hill District and disappeared to Tracts are cases in point: they Chittagong Hill Tracts of ruled fifty or more villages in their his “subjects” zapizaran. He Bangladesh. times. Ramuk bawi collected could expel his subject if he Traditional Administrative taxes from the chiefs of all the wished and could also terminate Systems villages under their suzeraignty. ones’s life. By this fact, even T.H. Lewin, in The Lais, as other Chin ethnic Bawi had population, territory his Wild Races of South Eastern groups, such as Mizo, Hmar and and sovereign power over his Thado, construct patriarchal India, descibed Lai as “to be subjects and territory. This more a nation than a tribe”. society, in which all important relationship between population, decisive roles centre around men territory and bawi of the village The most fundamental unit in not women in the society. is determined by phung which the political structure of Lai Traditionally, they established means government. This traditional society is chungkhar khua meaning “village”, that is, relationship can technically be which means “family” in which a group of families living for a termed as “chieftainship” in pa “father” is the head of the longer period of time in one English and bawiphung in Lai family. Males are very inportant

Heritage Explorer 122 Independence Day Special Issue 2016 in Lai society, traditionally eldest bawi along with upa was and chased down towards son inherits father’s property/ies. responsible in plotting and northen part of present day So, groups of families, as distributing of lands among the Mizoram State of India. So, in mentioned before, consitute citizens of his village. For bawi order to defend themselves from sang, “a section of a village” and is the owner of land for Lai warriors, the Mizo (Lushai) khua “village” which in turn cultivation, citizens of the village intrinsically developed a kind of contributes to be identified as in turn paid sachiah le rawlrel denfensive institution or ram in Lai traditional concept of meaning “taxes on meat dormitory called in polity; and the peoples therein whether domestic or wild which young men of a village along with all their ways of life are animals and paddy from fields” gathered together and remained termed as miphun. By this very to ensure his royal status and alert at night on security ground fact, ram le miphun go hand in powers. In addition bawi due to Lai warriors. Eventually, hand in Lai traditional zawlbuk developed into a concept of polity. Ram is centre for discipline and also expressed as ti le education of the youth of tlang; for example, the Mizos. However, for “ cu Hlawnceu the coming of Christianity bawinak ti le tlang pei a si in Mizoram and the cu” meaning “Lawngtlai is growing irrelevancy of the the suzerainty of existence of zawlbuk, it Hlawnceu clan”. had now disappeared and So, the traditional had been replaced by a voluntary organization system of administration in Lai society is chieftanship called Young Mizo received revenues from foods of Association. bawiphung which is a water and bees of cliff. Bawi government by the “chief” bawi But, for the youth of the Lais, could also be identified by the and his “council of elders”, that there was no circumstance like construction of his house, is, bwi le upa. The political that of the Mizo (Lushai) in the dresses and his exemption in activities of chief and the council past to compel them to develop normal social services rendered of elder are meaningfully a kind of institution like zawlbuk, by his citizens as work forces for expressed as khuakhan for this being so, the Lais had no the welfare of the village. lairelnak in which we find the institution of zawlbuk or intrinsical values of supernatural Youth Institution of Lai dormitory. The youth of the Lais forces in the phoneme of khua Ethnic Group in the past depended mainly and human-natural forces in the As is intrinsic to human upon their families and elders in phoneme of lai. In Lai traditional nature, even different Chin ethnic the society. Father and mother understanding of political groups developed internal or elders in the family gave administration, the significance conflicts among themselves in counsel to young boys and girls; of religion is clearly manifested seeking their communal they told them how to help father as in other society. However, our interests. For this reason, there and mother, how to work and how forefathers were keen to know arose several conflicts even to behave among others. By this dividing lines between religious between the Zos and the Lais. As very fact, importance of family in and political activities, despite the the Lais were the most war-like Lai society is very high. Moreover, fact that religion and politics are peoples in the past among young boys by custom courted intertwined in tribal society. various Chin ethnic groups, tribal a girl of their choice in a group, As traditional Lai society was group such as Mizo (Lushai) they learnt making friendship, and even now agrarian in nature, living next to them were fought dealing with opposite sexes and

Heritage Explorer 123 Independence Day Special Issue 2016 many things from there. In Lai Burma, and presently inhabiting eldest son traditionally inherited traditional society, the house of Chin State of Burma, Mizoram chieftanship in Lai society. bawi and his thinthang State of India and Chittagong Hill There are six principal royal “platform” played important Tracts of Bangladesh. However, clans of the Lais, such as roles and even as a kind of this article focuses mainly on Fanai, Cinzah, Zathang, social institution for the public. the Lais living in Lai Autonomous Hlawnching, Hlawnceu and However, we now developed a District Council Area of Mizoram Khenglawt. However, there kind of social institution called State of North East India. Young Lai Association in were few persons who became Traditional administrative which, in addition to family and chiefs by chances and abilities; systems of the Lais are the church, young boys and these were exceptional. In bawiphung “chieftainship” and girls are trained in many ways. addition, just as the eldest son ramuk bawiphung “chiefdom”. of the chief inherited Conclusion Bawi, “chief” was the head of chieftainship, the eldest son of the political and the religious In writing about the past, care zapizaran “commonners” institution of the Lais in the past. must be taken to make inherited father’s properties. correction of the mistakes of the He was helped by bawi upa and Family played crucial roles in past. For this, this writing is was obeyed by his subjects of Lai society, because of this intended to make correction of the village. For the chief is the some writings about the past of administrator of his village, the reason coupled with the the Lais. The Lais are of one of members of the village paid bravery of ethnic Lais in the the Chin ethnic groups of sachiah rawlrel, “taxes on past, there was no institution Mongoloid stock in origin, meat and paddy”. Chieftainship like zawlbuk or dormitory for descended through Tibet and was normally hereditary and the the youth of the Lais.

Heritage Explorer 124 Independence Day Special Issue 2016 Traditional Institutions of the Hmar Tribe

The Hmar tribe’s traditional he leaves his parents to start a much as 24 different clans found institution can be grouped under new home of his own. among the Hmars. Each of these different heads such as the clans is divided into sub- clans. A Hmar family usually family, clanship, marriage, Each of these clans resides in a comprise of the grandparents, Buonzawl (Youth dormitory), the particular area or village and the husband and wife, married Chief and his Councilors, the many of the villages are named and unmarried children and Priest, the Village Crier, the on the name of the clan grand children. The father is the Blacksmith and the Youth occupying it (Dr. Laldena, 1995). head of the family and is the Commander. Clanship among them does no presiding authority in all socio- regulate marriage rules. An 1. Family: The family was the religious matters of the family individual can select his mate smallest unit in every social and also, the representative of from any clan including his own. kinship system throughout the the family in all community But the incidence of preferential world and is also the first centre affairs. His decision is always marriage is not rare as reflected of learning or in other words, the final and binding. The father from some of their kinship first institution. It is the first major enjoys widespread and terminology (Mother-Brother - tendency to introduce the child unquestioned authority from his Daughter). There is no rule to his many social roles. The subordinates. The relationship prohibiting clan endogamy or family also acts as important between a father and the exogamy. These clans are educational institution for the offspring was of respect and further sub divided into 180 sub child as he learns to live in the obedience on the part of the clans/families. The Zote clan society. Opportunity is given ti offspring and authority on the part have the largest sub group him each day to observe family of the father. numbering as many as 14 and administration through a trained Mealtime is regarded as the and experience head of the Sakum clan is without any sub best time for family discussion clan. Hmar society is patrilineal. family. He learns to respect his parents and elders. He learn to of any matters and topic as this It is obligatory for the clan is the only time were they usually members to help each other share, to play, to cooperate and to conduct himself before is attend to one common thing in a during agricultural operations, house construction, and birth and called upon to shoulder public day, Children are taught the value responsibility. He cannot be of life, the need to respect their death ceremonies. selfish in such a family set-up, elders, what to do and what not A Hmar can marry any and corporate life of the most to do, etc during this time. woman except a congenial type is cultivated. 2. Clanship: The Hmars consanguineous kin. Educational activities and social structure is based on Traditionally, marriage with the processes surround him from Tribe-Clan-sub clan-Family- mother’s brother’s daughter was sunrise to sundown. He is Individual category. They have a preferred. The Hmars are thoroughly educated to strong social interactions based monogamous. In olden days, a perpetuate the religion, culture o Tribes as a whole not only on chief desired to marry another and tradition of his family before the basis of clans. There are as chief’s daughter.

Heritage Explorer 125 Independence Day Special Issue 2016 Kinship Terminology

Hmâr terms English translation Zuo-pa, Pa Father Chuon-nu, nu Mother Pa-hrawn Step-father Nu-hrawn Step-mother Û Elder Û-pa Elder brother Û-nu Elder sister Sang-pa Younger brother Sang-nu Younger sister Pu Grand father Pi Grand mother Mâk-pa Female relative’s husband Mo (Mou) Daughter-in-law Pa-te Father’s younger brother Ni-te Father’s younger sister Pa-pui Father’s elder brother Ni-pui Father’s elder sister Pu-pui Mother’s elder brother Nu-pui Mother’s elder sister or father’s elder brother’s wife Pu-te Mother’s brother Unau-pa Brother Unau-nu Sister Far-nu Female relative from the same clan Laibung Male relative from the same clan La-va Sister’s younger brother son Nu-lam Two mâk-pa who married a girls from the same clan/sisters Tu-pa Grandson or Father’s sister’s son Tu-nu Granddaughter or Father’s sister’s daughter

3. Marriage: Marriage is marriage takes place in the which they have received, called either by mutual consent or church in front of a pastor in case “sum insuo”. In case of the boy, elopement; the latter is less of converted Christians. The he simply gives a sum of Rs. 40 respectable though. At first, the amount of bride price ranges to the girl, called “mâkman”. The boy and girl go through a period from Rs.300 to Rs. 500.The bride price of the boy is forfeited of mutual understanding, usually amount is divided among the kin if the divorce is initiated by the at the girl’s residence. When the of the bride’s family. The major boy. Widows can remarry again, boy wishes to marry, he sends share goes to the bride’s father and this is practiced by quite a messengers to the girl’s parents and smaller amounts are given good number of divorcees. to settle the marriage. The clan to the paternal and maternal In case of original believers members of the boy and girl then relatives. The rule of residence (no converted) perform marriage go through a period of after marriage is patrilocal. In in traditional way. negotiation and work out the case the girl seeks a divorce, she details of the marriage. After a has to persuade her parents to 4. Buonzawl: One of the certain day is agreed upon, the agree to refund the bride price, most important characteristics

Heritage Explorer 126 Independence Day Special Issue 2016 features of any olden tribal night. Each young boy in the ii). Education: Buonzawl, at society is the existences of one village is under obligation to the beginning was just like any social institution called Buonzawl supply fire wood for the other hall meant for discussing (dormitory) for the youth. The Buonzawl and failure of which will matters concerning the public, origin of this important institution be reprimanded or punish by the but it was later developed into a known as, Buonzawl or Sier in a Val Upa or Youth Commander. kind of institution where Hmar village was lost in oblivion. youngsters were given rigorous Its role and importance: It was invariably built in the training in the art of tribal war, largest open area in the centre i) Security: In the earlier tribal discipline, wrestling and village of the village near the Chief’s societies, it was a common affair administration. Besides, the house. The Hmar of Mizoram to attack the people of another Buonzawl played a very and those villages bordering tribe for some reason or the significant role in imparting the something called this dormitory other. This led to inter-tribal feuds tribal philosophy of life, as Zawlbuk, like the Lushais. endangering the peaceful living Tlawmngaina, an untranslatable This important dormitory of the common people. More term binding all to be hospitable, institution can be regarded as the detrimental than this barbarous kind, unselfish and helpful to most effective agency of act was an inter-clan feud that others- a moral force which finds education among the Hmars as commonly occurred among the expressions in the self sacrifice well as their kindred tribes before tribes for want of being dominant for the service of others. the introduction of modern over the other. For this reason, it Buonzawl also gives an system of education in their became necessity for all the important opportunity for the areas and, in the absence of any young man to sleep together in boys to socialize by mixing and formal educational system. one place in order to protect the sleeping with others. The boys village from the enemy, or Buonzawl is built and also learnt how to respect the prepared them for any elders, one very important moral operated by the whole village emergency. To meet such a community. It is similar to other duty of every human being and possible attack, a collective prepared them to be a better houses in materials but different action with prompt move was in shape and size. A single man. more desirable. The Buonzawl entrance obtains access to the served as a control room in iii). Recreation & Guest building by a platform of rough House: As the name implies, the times of such an emergency. wood at the uphill end. A large The Pawi (Lai) and the Lakher Hmars’ ‘Buonzawl ’is a ‘wrestling fireplace is constructed in which place’ or, a ring. Wrestling is one tribes who are now mostly a fire is kept burning day and concentrated in the southern part of the most important forms of night. Right by the fire is an open recreation and games. All male of present Mizoram state do not space used for recreation have this type of institution. The visitors to the village and guest including wrestling and dances. who are younger than forty are Pawis claimed that they, being a This particular place, according dominant tribe or clan do not fine required to sleep in the to some writers is what was Buonzawl. A wrestling match any reason to have such an known’s as the ‘Buonzawl’. The institution. As such, the security quickly arranged and the visitor Hmar term of ‘Buon’ means cannot escape the challenge. factor can be attributed as one ‘wrestling’ and ‘zawl’ means “a of the most important reason for Wrestling here is different from flat surface” or “an open space”. others in that the wrestler’s sole the origin of ‘dormitory house’ in There are sleeping platforms on many tribal societies. War intention is not to hurt but to all side of the wall except the front cultivate friendly feeling. Even strategy or, hunting expedition part. All the male youth of the are discussed and planned here the Reverend Edwin Roland, one village who had attained puberty of the English pioneer under the leadership of the Val- are supposed to sleep here at Upas. missionary among the Mizo

Heritage Explorer 127 Independence Day Special Issue 2016 tribes, along with his teammates While the Val-Upas also lost their trapped by the villagers. If a Vanchhunga, Savawma and powers and popularity with the villager decided to migrate to Taitea were spared from this type immediate establishment of the another village regardless of the of challenge and had to agree to Young Lushai Association (latter Chief’s order, the Chief could it in one small village called Sihfa changed into Young Mizo confiscate his property. And if he in the den Lushai Hills. When a Association), the Hmars sold a ‘Mithun’ or any other cattle wrestling match is over, the Val- somehow withstand that to other villagers, some specified Upa will send the boys to collect change- of-guard and retain the portion of the price was to be cloths enough to keep their guest Val-Upas with more vigour and given to the Chief. The right of warm through the night. The go without their own Hmar Youth the Chief to these services were Buonzawl is not that cold even Association till April 7, 1985. in fact the foundation of is in winters as the ‘fire’ is always political power and his 5. Political Administration : kept burning to give warmth to accumulated wealth, which The Hmar society, from time the inmates. enable him to command respect immemorial, has a complex and and loyalty of his own clan or Abolition of Buonzawl: Like complicated political set-up. any other tribal traditions and tribe and other clans or tribes. Political set up and hierarchies This practice actually amounted customs, the Buonzawl also were divided into various could not withstand the force of to virtual recognition of the Chief capacities. as the supreme authority and the social changes that took places in a fast and forceful pace. Of all A. The Chief: The Hmars sole owner of the land. the forces that contributed for the were once a nomadic tribe and Though the Hmar Chiefs decaying of this important tribal their frequent movements and wielded immense power, they institution, the coming of migrations were solely motivated hardly lost their democratic Christianity along with the by economic forces; that is, the character. Theoretically though introduction of modern education search for a better cultivable all the land belongs to him, yet can be regarded as the most land. In their grim struggle for the owners and the Chiefs were important and forceful because, existence and their constant war only the distributors of these with the little formal education with other tribes, they must have lands. They also had according they got from the Christian needed at that stage of their to the advice of the Council of missionaries in the Churches evolution a strong leader who Ministers called ‘Khawnbawl’ and and schools, parents began to could maintain the cohesiveness the prevailing societal rules and feel that they could control their of the society and also protect it regulations. He hardly takes children better at home than the from external aggressions. Thus, decisions independently. Buonzawl and were prepared to a person who has the capacity However, one point to be noted send their children to school to lead the people in their here is that the Hmar societies where the children could gain struggle for charisma and the being highly patriarchal, more educationally. The relatively readiness on the part of his involvement of women in village peace and calm atmosphere followers to conform to the administration is practically nill. institution or models laid down by maintained by the British B. The village Council and administrators and the under him, emerges as ‘Lal’ (chief) and Counselors: In each Chiefdom, are being recognized as such by mining power of the village chiefs there was a Village Council. The may also be attributed to the the people. specific character, composition down fall of the Buonzawl. The Chief was entitled a and methods of function of the This very important traditional certain portion of paddy Council varied from clan to clan house of education was harvested by their subjects and or from village to village. The completely abolished in the then also the foreleg of each four Chief was the supreme head of Lushai Hills in the year 1938. legged wild animals shot or the Council. Below the Chief

Heritage Explorer 128 Independence Day Special Issue 2016 were the Muolkil, Mitha (Chief voluntary services from his system, a pot of rise beer is kept Counselor) and ordinary subjects are also no longer and filled with water up to the Khawnbawls (Counselors). In given to him. brim. The Priest then chanted, the absence of the Chief, the “God of haven, god of the A Hmar traditional Village Chief Counselor took the place universe reveled his sin and may Council combined in itself, both of the Chief and presided over his picture appear on the water Judicial and Criminal. Before it the meetings. The Counselors of the rice-beer. Give him fear hears any dispute, the who were selected by the Chief and let him lives only for one complainant was under himself were normally wealthy lunar month”. After this, the real obligation to offer Zu (Rice Beer) and influential group of persons, culprit used to discloses their to the Councilors and, if he won kinsmen or close friends of the hidden crimes fearing that the the case, the other party not only Chief. They were rewarded with priest will be really calling their reimbursed his expenditure but the most fertile ‘Jhum lands’ and spirits. It is also said that the face also fined Pigs or other livestock also exempted from forced of the culprit sometimes appears as the case maybe. The most labour *this point needs to be on the rice – beer pot. serious offence committed by a elaborated. Thus, the Chief and person if found guilty by this The final method of bringing the Counselors were in a sense, Council will be fined with a term justice employed by the priest to constituted a privileged group in called ‘Siel le Salam’. The Chief find out the offending person is a traditional Hmar society and was armed with extra-Judicial caught, Tui Lilut (water Village Council through which powers, which nobody immersion).For this trial or final they operate, tended to serve questions. For instance, if a traditional judgment, the two their own personal interest many criminal or adulterer managed to persons who have the dispute a times. touch the ‘Lal Sutpui’ (Middle are taken to a nearby river after In Manipur, with the post of the Chief’s house), the performing a certain rite at the enactment of the Manipur avenger would be considered Chief’s house before they moved Village Council Act of 1956, the guilty or enemy of the Chief if he out along with the Chief and his office of the Chief was continued to make attempts at Ministers. On the bank of the diminished to a great extent vengeance. river, the priest sprinkle the blood though its total abolishment of a fowl on the top of their head could not be completed due to C. The Priest: Another very and if the blood flow down the opposition from various quarters important official next to the Chief nose line of either of them, the especially the Thadou-Kuki and his Council of Ministers is the onlookers just believed that he is community in particular. In the Thiempu(Priest). All such the innocent of the two. The bordering state of Mizoram, the transferring of cases shows that Priest than chants, “Ye God of institution of the Chief was the Hmar traditional(pre- above and God of under, Who already abolished in 1946 with Christian) society, their politics, ever tell truth among these two; the then Mizo Union, the first religion and judiciary were Let him immerse in the water and political organization of the independent. Administering an who ever tell lies, Let him float Mizos spearheading the oath or subjecting the party like an empty can”. movement for the same. Under concerned to ordeal to test innocence or guiltiness normally As the priest chants these the Act of 1956, the Chief was lines, the innocent person was made the Chairman of the settled such cases that are referred to the Priest by the embolden and strengthen and so Village Authority without any dived deep into the water and other discretionary powers. Village Council. come out with a handful of sand Even the benefits he usually One of this methods from the floor. On the other hand, gets in the past, such as performed by the priest is called the guilty person, with already ‘Busung-Sadar’ and free ‘Thingkung deng’. Under this fear and guilty feeling in his mind

Heritage Explorer 129 Independence Day Special Issue 2016 can hardly survive in the water are still there in the village to lead paddy for them no longer for long no matter how good a and commands the youths in enforced, Black smithy is taken diver he is. The responsibility of certain social activities, their up by who ever have the talent the priest is automatically work and importance to switch and a Village Crier is now transferred to the church Pastors on the Hmar Youth Association, employed by the village with a and church elders after the an umbrella organization of the certain honorarium. Hmars as a whole embraced youth of the community which Rule of inheritance: Christianity in the beginning of had its branches in almost every General rule of inheritance is the twentieth century. Hmar villages since 1985. ultinogeniture i.e. the youngest D. The Youth Commander: son inherits all property. The F. The Black Smith & the Other important official of village cider sons can expect at least a Village Crier: The main function government is the Val Upa (youth portion of the property. In the of the Thirsu (blacksmith) in a commander). The Youth olden days, in wealthy families Hmar village was to make Commanders operated through when a son marries he receives weapons and agricultural the organization of Buonzawl a certain number of houses and (Bachelor’ Dormitory) by implements and, he received a becomes an independent chief. imparting strict discipline and certain specified quantity of At the same time a share of his vigorous training in the art of tribal paddy annually from the farmers father’s guns, necklaces, and warfare, defence, etc to who utilizes his services. The other valuables are made over to youngsters (except women). In Tlangsam (Village Crier) him. The youngest son remains times of peace, the youth proclaimed the orders of the with his father till his death and commanders mobilized the Chief and the Councilors; and he then succeeds to the village. youths and rendered free but was exempted from force- Much the same custom prevails compulsory service to the labour or any other community among the common people even society. Their influence was so labour. With the advancement of today, though the material form of the inheritance has changed. great that even the Chief and his modern systems of governance Councilors could at times be and equipments in the present Succession of family office is subject to the will of the youth. days, the function of the village patri-potestal i.e. the eldest son becomes the head of the family The Hmar traditional institution Blacksmith and, Messenger after the death of the father. of Val Upa is on the wane with have lessened considerably. the closing down of Zawlbuk in With their benefits of exemption (http://www.inpui.com/2009/ the then Lushai Hills in the year from compulsory social services 02/traditional-institutions-of- 1938 and, although the Val Upas- no more, and the donation of hmar-tribe.html)

Heritage Explorer 130 Independence Day Special Issue 2016

The Village Organization and Administrative System of Ao Naga Society

- Along Ao

In the study of Naga society exogamous group represents It can be said that the system and culture, the village identity the ‘Tatar Putu Menden. The of Putu Menden is based on the occupies the most important word ‘Tatar’ means the chosen practice of meat sharing. The position in respect of every tribe. leader/entitlement that refers to system was established in The identity of a person is known generation that consists of thirty Chungliyimti and it is found to be better through these answers years in Ao term and Menden very distinct which is followed that start from the village and means seat. Therefore, ‘Tatar even today in Ao society. The clan hold followed by the tribe’s Putu Menden’ means ‘the cutting pattern of meat name. Generally, the character persons who sit upon that seat established at Chungliyimti is still of a person is well read even by of generation to rule for thirty in practice. In one way it can be the name of village in Ao society years, where only the persons said that the fundamental basis because every village has who are entitled can occupy that of the Ao system of peculiar traits of its own whether seat of administration. After the administration is based on the its history, manner and character, introduction of the Nagaland share of meat sharing system behavior, mode and style of Village and Area Council Act of which is entitled to every clan. living, accent and administrative 1978 and the village Acceptance of a share of meat system etc. The foundation of Development Boards Model signifies the registration in Putu socio-cultural pattern among Aos Rules, 1980 it is the Menden. This practice denotes is found in the early civilization responsibility of the Village a kind of oath taking in at Chungliyimti village. Council to look after the overall confirmation of accepting the developmental aspects of the responsibility in the Generally, the sizes of Ao administrative system. villages are fairly big enough village. However the existence of traditional system of Putu Therefore, every individual clan/ having several hundred of member in every Putu has a households even a thousand. Menden is recognized by the said act. share of meat to eat that confirms The social cohesion and stability the affiliation of his clan and Putu achieved by these village- Putu Menden is the highest in the Tatar Putu Menden. In the communities have succeeded in authority in an Ao village and the Mongsen Group it is known as preserving their traditional values Tatars exercise their supreme Shamen Menchen which means till today. The Ao system of power collectively in their village ‘the seat of fundamental basis of government is known as Putu administration. The younger meat eating/sharing’. The Menden and Shamen Menchen. group carries out the decisions members who are qualified to sit The representatives of various of the Tatars. Tatar Putu Menden in Shamen Menchen by virtue of clans form this government. is the highest executive office his term/clam/generation are Clan is a small group of families and the seat of judgement, the entitled to the share of meat who are the descendents of a law enforcing authority over the according to their custom. This common ancestor. Since the community. The members of the is how one can understand the members of a clan have a blood Tatar Putu Menden are solely system of affiliation of members relation because of their responsible for administration of in Tatar Putu Menden, the common ancestor, an law and justice. “Peoples Parliament’ which is the

Heritage Explorer 131 Independence Day Special Issue 2016 highest assembly of people. generation of equal people. It is marriages and divorces, public They maintain law and order and said that they wanted to rule ceremonies. It settles disputes settle all disputes in the village. forever without retiring from their on ownership of lands, civil and They follow conventional law that seat of administration. But as criminal cases. It makes the was established in Chungliyimti. they become old they were public announcements too. These laws are transmitted from compelled to hand it over to new In the event of a debate on generation to generation. generation. 2) Mejensanger certain critical subjects in the However the Mongsen System Putu: The generation who does village one or more members of running the village government not run away. 3) Mepongsanger from each clan of the Putu is different than Chungliyimti Putu: The generations of wind Menden may make a public system. people, uncatchable like the utterances or speech dealing There is great difference wind. During the time of with the subject during which between Chungli and Mongsen retirement from Mejensanger words are uttered by putting the system of Putu Menden/Shamen there was a heavy wind spear upright and thrust into the Menchen. Generally, the Chungli everywhere. 4) Kosasanger ground. In the process, the group follows a longer period Putu: The generation of broken speaker uses only his own tenure system based on a fixed people who die young. Infact this spear. He simultaneously puts duration of 30 years. However, generation refers to generation of his spear on the ground the Mongsen system is more tiger during which they were synchronizing with his words to flexible with a tenureship of six forced to fight with wild animals, add more authority and years in the Putu Menden. In especially the tigers. During this impression in the speech. Only certain Chungli speaking villages generation the practice of tiger a member of the Putu Menden like Longmisa six years term is attack by the community was is entitled to perform such an act followed. It is just like that of the common. 5) Riyongsanger Putu: of agreement which is highest Shamen Menchen system which The generation of many people degree of public pronouncement is entirely based on age group who proclaim the war. It is time according to Ao practice. While system. The most striking of war with many foes. During performing such public feature of the Chungli system is this generation more pronouncement if the speaker that, at the end of every headhunting practices were at commits a mistake or generation, 30 years, all the hand. People of this generation miscarries his words he is liable members of putu/councilors were real fighters and war to be fined or else certain vacate the office and a new heroes. This system of misfortune occurs which may batch takes over. This new body renaissance in Aos began with take even his life. Such of administrators consists of Medemsanger Putu.1 performance begins only after several age groups. Tatar Putu Menden is the swearing to the moon and the sun which implies whatever he In most of the villages, highest assembly of people Chungli group follows a cycle of having supreme power in the speaks should be true. five generations who sit in Putu village administration. It is the Putu Menden is composed of Menden in turn. The evolution of highest executive authority of the different clans. Every clan this process has strong cultural village. It has the supreme power chooses their clan and social evolution of the society with regards to external matters representatives to be the over generations. It depicts the of the village. It has supreme members in this seat of sense of realization among the judicial powers. It has supreme administration. Putu Menden is people for reorganizing the whole powers to declare war on generally composed of three system of administration. These another village. It decides on tiers. The first tier is called generations are as follows: 1) cultivation, how and when paddy Ongtsudong, formed by the head Medemsanger Putu: The should be sown, best time for known as Onger and his deputy

Heritage Explorer 132 Independence Day Special Issue 2016 known as Tonglu. The second the same stretch of proceeding. of the Naga system for managing tier is called as Tazung Menden. When proceedings of Tatars the affairs of their traditional This is the vital tier in the village meeting are in progress in system. For this purpose, Article republic who acts as the cabinet Onger’s house or courtyard, non 371 (A) had been incorporated in members in modern times. Tatars are not allowed to enter the constitution of India that Tazung means ‘trunk’. It is the house or courtyard. Violation supports the existing self presided over by the senior most of this is penalized according to governing institutions like Tatar members Tazungtiba. The major customary law. Putu Menden. It is one of the clans who are the founder of the The Penalties are imposed living examples of traditional self village have the right to hold the generally by Putu Menden. The governing institution under this office of the Tazung Menden. The quantum of penalty varies for provision. The application of third tier is composed of the offences committed with intention customary laws and usages following subsidiary groups or accidentally or through relating to religious and social namely 1) Tsidongmen, 2) negligence and the like. The practices including the Chidangongdang, 3) Sosanglak, penalty is imposed in administration of civil and 4) Sungtep, 5) Jameja consideration of the criminal justice and ownership Every unit of the Tatar Putu consequences of the external right over the land and its Menden performs distinct roles action and intention. The same resources have become a legal which are well defined according penalty is imposed for abetment binding under this special to their customs. All clans who of conspiracy. Guardian is held provision. The Village and Area are said to be founder of the responsible for the offences Council Act of 1979 passed by village are entitled to represent committed by their wards. An the Legislative assembly of in the Putu Menden and they are offence committed against a Government of Nagaland regulated by traditions. This is a stranger is treated quite confirm the legalization of such clear example of social differently from that of the things provision. In one way or other stratification in the context of done against a person of the Nagas are fortunate to have other Indian societies. same village. In cases of such kind of traditional system of disputes, after ascertaining the All political, social, and cultural village organization and their own business of the village is consensus by voice, the decision system of self governance from is announced in the presence of discussed in the house of the where lessons can be learned. Onger. Any decision made at the both the parties. No death If the Nagas are to inherit and sentence or imprisonment is Onger’s house becomes protect the traditional rights for statutory in the world of village awarded. The fines are imposed future use, the self governing either in cash or in kind or both. administration. The court of Tatar system will be the most valuable is held in the house or courtyard The offender has to pay the fine property of the Nagas. whatever cost may be fixed by of the Onger whenever there is Reference any dispute in the village or with the Tatar Menden. When the offender fails to pay it is the other villages, violation of tradition N Talitemjen Jamir and A and customs and when any responsibility of his clansmen or Lanunungsang (2005) Naga near relatives to pay the cost. heinous crime is committed. Society and Culture: A Case When any case or any business The Government of India has Study of the Ao Naga Society is taken up in the Onger’s house adopted a special constitutional and Culture. Mokokchung: or courtyard it must be settled in measure to protect the interest Nagaland University, pp. 40-41

Heritage Explorer 133 Independence Day Special Issue 2016 The Social Administrative System in the Konyak Tribe

Naiwang Konyak

The word ‘Konyak’is derived has been very recent. In the (Pan) and the elders of the Gaon from ‘Koanyak’ which means changing scenario, the role of Burras, each village has a ruling ‘blackhead’ or human; the women in Konyak tribes is clan and commoner clan or the connotation is that the look of remarkable. They have engaged ‘pan’ clan. The members of a clan human appears black with themselves in uplift of the status are bound by blood-ties and so headblack. The Konyak land is of women for the first time inter-marriage is prevented. But situated in the north eastern part through the organization called they can marry a boy or a girl of of Nagaland. The land is a KNSU in 1986. Till 1992 the other clans. The Anghs belong to mountainous region with rich number of graduate among the ruling clan. product of natural forest. The women was only 2 and by now A heir to the post can take any climate of the land is temperate. the number of graduate women girl from other clans as his wife The days are warm but nights has increase. but he has to marry a princess are cold. Most of the Konyak The Angh rules each village. of another village as his real wife. villages are situated on the He is the sole authority in the The other wives are treated as mountain top. village and held in high esteem his concubines and their children The very social system of the by his villagers and hold cannot claim to become the Konyak is dependent on the immense power in his village and Angh. The Anghs practice hereditary kingship or Wangship. other subordinate villages; There polygamy and can have a They make it a point that every are altogether seven chief Angh, number of wives. But only the village must have a Wang who within Mon district namely: (1) eldest son of a real princess has will have the authority on village Mon (2) Chui (3) Sengha the right to inherit his paternal administration. In the entire Chingnyu (4) Longwa (5) property and to be adorned as a district of every village have Angh Shangnyu (6) Juboka and (7) Angh after his father’s death. (Wang). Some of the villages are Tangnyu. The chief Anghs of The Konyak are recognized Chui, Shengha Chingnyu, these villages rule over a group among other Naga by their Wakching, Longwa, Wanching of satellite villages under them tattoos, which they have all over Shiyong etc. in addition to some of which are in Arunachal their face and hands; facial reigning their respective villages, Pradesh with 54 villages and 87 tattoos were earned for taking an they have to control some villages in Myanmar. All these enemy’s head. They are called satellite villages, 54 villages are villages are Konyak villages the land of Angh’s. They have the in Arunachal Pradesh. It is worth having strong customary and largest population among the mentioning that the Wangkhao traditional relationship with the Nagas. Govt. College is situated in Mon rest of the 110 villages of the Mon town and the College was name district having no land dispute Three features are very after the Angh Wangkhao between the villages and all prominent among the Konyak. Konyak. under the umbrella of the Konyak We can discuss these in the following way: The Konyak society is mostly union. The Angh of a village is assisted-in his task by the patriarchal. The entry of women Head-hunting: This custom in the re-construction of society Deputy Anghs of each Morung of killing enemy and bringing the

Heritage Explorer 134 Independence Day Special Issue 2016 head was indicative of courage not any more found among the Aoling festival. Another festival and pride in the past. They belief school and college children. called Laolongmo is celebrated among our forefather’s was that 2. The system of Morung: The in August after the harvest. some magical power was there word ‘Morung’ is Assemese in Christianity entered in this in the human skull. In the past, a origin and it means ‘bachelor’s area as late as in 1932, under the heroic reception was accorded dormitories’. The Morung is a benign influence of Christianity, to a warrior who entered the survival of the communal house there came a change in the village with the captured head of from which private dwelling split mindset of the Konyak. Today the enemy. The village-folk, men off’ and the purpose of the most of the Konyak are and women used to offer dormitory was to prevent incest. Christians. The Konyak are ceremonial reception to the hero. With the attainment of the hospitable, laborious and lover of The skull was tied in the log drum particular age, of boys and girls games and fun. Khalap or the and dance and merry-making were sent to these institutes and black tea is their favourite. They continued throughout the night- A ceremonial fanfare was they remained there till adulthood are expert in cane- customary in the recent past. or till marriage. The young folk craftsmanship. Other then The young men and women in were trained in discipline war- Nagamese, the linguna-franca their respective Morung enjoyed fare and art of dealing with an among different clans of the such occasions in festival. emergency, with is losing ground Konyak is the Wakching dialect. but then still exist in a lesser The present generation however 1. Tattooing: This is a kind of extent. has an inclination towards permanent dying. The skin of the English which is the medium of The most important festival body was perforated and some instruction in school and college. designs were drawn on the among the Konyak is Aoling different parts of the body Monyu which is celebrated in The Konyak are intelligent and specially on face, chin and spring season and the occasion the spirit of give and take makes bosom. The design making was is related to the sowing of seed their life smooth, viable and inter- painful but the men and women the festival start on 1st April and dependent. in the past accepted it for it was continues till the 6th April. They something like a status symbol. wear their traditional attire and - Naiwang Konyak But nowadays such practice is sing folk song to celebrate the Shiyong Village (Mon District)

Heritage Explorer 135 Independence Day Special Issue 2016 Administrative Systems and Youth Institutions of Chakhesang Tribe of Nagaland

Dr. R. K. Singh and Ms. VelavoluTheluo

The Naga tribes are Mahabharata suggests that they Chakhesangs consisted of conglomeration of many tribes or similar tribes were inhabiting three major sub-tribe, namely inhabiting the north-eastern part northwest, north and northeast “chokri”, “khezha” and of India and north-western part region during that period. “sangtam”, and the of Myanmar. The Naga hills and nameChakhesangis an There are many tribes and Arunachal Prdesh region acronymderived from these sub tribes in Nagas but about 66 inhabited by ‘Nagas’ the ethnic three major sub-tribe taking of them are distinctly different groups having almost similar “cha” from “chokri”, “khe” from from each other in terms of culture and traditions have been “khezha” and “sang” from dress, language and custom named as Nagaland and “sangtam”. present in the region, out of statehood was given to this which 35 tribes exist in Customary laws region and it became the 16th Nagaland. Nagaland state state of India on 1 December There is no account of officially recognises 17 tribes 1963.Apart from Nagaland, legendary lawgiver but they are that includes Angami, Ao, believed to being handed down there is significant presence of Chang, Chakhesang, Nagas in Manipur, Arunachal from ancestors to next DimasaKachari, Konyak, Kuki, generation. But in recent times Pradesh and small population in Khiamniungan, Lotha, Phom, Assam. they have formed an Pochury, Rengma, Rongmei, organizational setup termed as There are different theories Sumi, Sangtam, Yimchunger Chakhesang Public for the origin of the name ‘Naga’ and Zeme-Liangmai (Zeliang). Organization that looks the but most populiar one suggests Though all the Naga tribes matters related to traditions and that it originated from the speak distinct Tibeto-Burman customs. Normally people Burmese word ‘Naka’, meaning languages and each one is follow the traditions and people with earrings, where different than other, but customs due to the motives of others suggest it means pierced Nagamese, a lingua-franca is fear and of reverence ofthe noses. History of the Nagas is commonly used to supernatural being or rami. The unclear, but some communicate among the tribes. laws and customs are not rigid anthropologists suggest that Chakhesang is one of the and they are not closed to they have come from Northern prominent tribes of Nagas, changes and innovations. For Mongolian region, Southeast generally referred to as “Eastern them these are not merely the Asia or Southwest and Angamis” by the British inventory of rules but actually an have migrated at different times administrators during the British intelligible system of and settled in the North-eastern rule,have separated from relationships between region of India well before the Angami tribe and now individuals and groups, which do arrival of Ahoms in 1228 AD. recognised as a separate tribe. not merely entail the observance Whereas description of Nagas, They are distributed in Pfutsero, of certain actions andavoidance Kirats, Pannagas, Uragas, Chozuba and Phek subdivision of others, but mental and Kinnars in ancient literature like of of Nagaland. emotional attitudes as well.

Heritage Explorer 136 Independence Day Special Issue 2016 The Family Administration wellbeing of individual and the village priest announces such community. It is a common restrictions and taboos and Chakhesang are close knit belief that non observance of declares when each agricultural society having paternal these may call for the wrath of practice was to start. He also authority. They are usually super natural power and the announced what kind of rituals monogamous and fidelity to the individual may suffer from the people had to observe. spouse is considered a high disease or sickness or natural virtue. Marriage within the same Agricultural practices are calamity may occur to the whole clan is not permitted, as it described below: January or village. Community also awards considered to be incest and Zathokhrii and February or punishment for the violation, such couples are ostracized Chide Mechiikhrii were the which includes being ostracised from the villages. There is deep months when people had to from the village for a respect for parents and elders perform the process of particularperiod of time. The fear in the Naga society. Material ploughing and tilling the fields. of facing the wrath of the This particular activity is carried inheritance, such as land and unseen supernatural being, out by both men and women. cattle, is passed on to the male greatly helped in the proper Sowing of seeds is done in the offspring, with the eldest son functioning of the traditional month of March or receiving the largest share.If customary law inalmost every Tinyikechiikhrii. Before sowing someone does not have the part of life. male member in the family then the seeds, a ritual had to be male from the closest family Farming and Traditions performed by the women. One inherits the property. The life of the Chakhesong woman from each house had to go to the field very early in the Traditional System of mainly revolves around farming morning and sow a few seeds Village Administration practices so different activities carried out by the people based and offer a sort of prayer The village may be inhabited on agricultural seasons. This invoking the blessing of the by many clans, so it is run by system helps them in super natural power for the the representatives of the clan sustaining their life and success of the seeds sowed. It ‘thenukriita’ and the priest ‘Mawo’ maintaining order in society. is believed that seed sown will or ‘Thiivo-o’. The priestship is Celebration of festivals, feasts not bear much fruits if she talked normally hereditary. The priest and marriages were done in to any bad mouthed person of the village commands accordance with the agricultural during the ritual. It is also a authority and is considered as season. The people practices custom that if anyone is out of ceremonial head of the village. generally jhum and wet rice the village during this time then He is considered as guardian of terraced cultivation. The method he or she is not allowed to the village and performs rituals of each practice preceded by come back for the entire year. for the village. The actual the strict observation of Transplanting is done in the authority is vested to the restrictions and taboos, month of June or Pfiizhikhrii. On council, which is represented by because it is believed that if they the day of transplanting no one clan heads and normally chaired fail to follow them then it may is allowed to go out of the village by priest. The council is result either in rain or storm and on enter in the village. June is instrumental to framing the rules that would destroy the field of also referred to as the ‘month and implementing them. that particular person or of darkness’ because this was Normally the rules are in the sometimes insects or animals the time when the hardest work forms of ‘gennas’ or ‘menyi’, would eat up or destroy the field was done. On the last day restrictions and taboos and of the guilty person and in some another restrictions and taboos compliance of theserestrictions extreme case it may destroy is observed where it was totally and taboos are essential for the the crop of whole village. The forbidden for anyone to go to the

Heritage Explorer 137 Independence Day Special Issue 2016 field because of the belief that January or Zathokhrii to May education and other welfare bad storm would destroy the or Kranakhrii is time which is activities. It helps various Govt. field of the particular person who considered suitable for Agencies in carrying out violated such customs. Another constructing or repairing of development works in the reason was the belief that, house, cleaning of surrounding, village.Even in the present whoever touched the water, had felling of trees for firewood. society the traditional to face the consequences of Hunting is also done in the customsplay an important part boils erupting out on the hands months of April and May. The in regulating the life of the and feet. If such a thing were to people had to seek the blessing people in spite of the many happen then it was considered and advice from the village changestaking place in the to be a shameful thing for the priest. Rituals are observed just traditional customary laws of the person concerned. So people before the hunting season village.If anyone steals from were careful not to do those began. On this day women were others, then he or she has to forbidden things. not supposed to touch the pay back fifteen of thirty times bedclothes of men or fetch of the stolen item.If the theft took On the last day of the month of May, i.e., just before the water from the ponds where place outside of the village then men take bath themselves. This it has to be fifteen time but in starting of the transplantation season, all the villagers would was done because of the belief case if it had been done inside that bad luck would fall on the of the village then one who gather together and would have an oath taking ceremony where hunting party. The women are steals have to pay thirty time of not allowed to weave till the the stolen goods. There is also all the village traditional customary laws would be made hunting party comes back. the belief that something bad would befall the family ofthe known. The people would have Present System of Village to swear that they would not Administration person who commits such an act of stealing from others. speak ill of their village and of In the present society, the the people nor steal or covet Morung, an Important village is headed by the ‘Village others’ things or properties, Chairman’ who isalso the head Youth Institution commit murder nor try to harm of the village council, the apex The morungor youth others, nor quarrel with others body of village administration. dormitory constitutes significant and do bad things. The VillageCouncil is the overall social and cultural institution The month of November or authority for the administration which also serves as basic Buliekhrii or Chide khrii is the of justice within the village that educational foundation of time of harvest that showed the was established under Nagas. Apart from the family, a result of the hard work put in by Nagaland Village and Area person’s time living in the the people. Women had to again Council Act, 1978. The morung was the most important perform a ritual just before the differentorganisations existing in part of education and start of the harvest known as the village are under the control acculturation. They were buliemenyi. The woman of the village council, normally constructed at village performing the ritual had to go thougheach organisation entrance of any other well- to the field early in the morning functions independently of its guarded place. At the beginning and reap a few stalks of paddy own. This way the of the puberty, boys and girls and seek blessing from the romi administration ofthe village were admitted to their for the success of the harvest. functions smoothly. The village respective morungs, where they The ritual was carried out on the council formulate Village learn the art of life. The time day of the genna or menyi was Development Schemes to spent in morung can be observed. Only then did the supervise proper maintenance harvesting begin. of watersupply, roads, forest, (Contd. to Page 141)

Heritage Explorer 138 Independence Day Special Issue 2016 Dzumsa: Traditional system of governance in Lachen and Lachung villages of North Sikkim

- R M Pant

Different ethnic communities organizing all the events in the A committee consisting of 5 of Sikkim have different names village. Dzumsa also ensures lamas and 10 other respected for Sikkim. For Limboos, its proper maintenance of members of the Lachen village ‘Sukhim’ meaning ‘happy house’. community’s law. Norms and nominate 10 deserving persons call it ‘Denzong’ or ‘the rules enacted by Dzumsa are as probable for Lyna. Then, all valley of rice’ and Nepalis call it adhered to strictly by all. Dzumsa members are given ‘Indra-khil’, the ‘abode of Gods’. Dzumsa also schedules ballots with these 10 names. The Sikkim fully justifies the names meetings of village councils. person securing highest votes is given by different habitats of this declared as 1st Pippon. The Lyna, the executive body: small but beautiful state. Like its runner up is also declared as Dzumsa, the village level body eternal scenic beauty, Sikkim Pippon 2. Six persons in the comprising of all heads of the also has some fascinating age same way are elected as households elects ‘Lyna’, an old traditional practices still Gembos and Two as Tsipos executive body , headed by two playing significant roles in the (accountants). Two Gyabens are lives of people in these two Pippons. To assist these two also picked up by each of the villages of North Sikkim Pippons, there are eight Pippons who help Pippons in i.e. Lachen and Lachung. One Gembos. Two Tsipos are also various activities and also deliver such unique system of elected to maintain the accounts Pippon’s messages to villagers. governance these two bhutia of Dzumsa. Pippons select two After Lyna is elected, new villages still practice is the Gyabens whose duty is to inform Pippons go to DC’s office for traditional system of local self- people about Dzumsa meetings. taking their approval for the governance known as Dzumsa. Gyabens in order to inform Dzumsa. All the members of Dzumsa means ‘the gathering people about the meetings climb villages approved as voter by place’. A place where all the a rock or a big boulder and call Dzumsa are allowed to villagers gather to discuss and thrice “Jumke’, meaning ‘there participate in election process. decide future course of action for is a meeting and all have to Lyna’s tenure may be extended the village. To preserve this attend’. Anyone who fails to reach by another year if general body unique traditional system of the Dzumsa house within 30 is happy with the performance of governance, the state minutes will attract fine. Lyna and approves their term for government has given statutory Election of Lyna: Lyna is one more year. Dzumsa after its recognition to these two villages elected for one year. On the day constitution goes to Lama to under the Panchayati Raj Act of new year, after the ‘Chhang seek his blessing. Lamas bless 1993. The Dzumsas have been dance’, the Lyna closes its them with Khadas (sacred cloth) recognized as Gram Panchayats accounts and wraps up all and administer the oath to serve vested with its traditional powers pending works and hands over the people. and functions in addition to the the keys to Lama in the presence Membership to Dzumsa is powers and functions delegated of General Body of the villages. open only to male members of to Gram Panchayats. A feast ‘Thenton’ follows which Bhutia community, normally Dzumsa is responsible for is provided by the departing Lyna. heads of the households. Ladies

Heritage Explorer 139 Independence Day Special Issue 2016 can attend meetings however matter of common concern and shops is determined on the basis they do not have voting rights. In general interest comes under of their expected earnings and it case a member dies, his widow Dzumsa. Ranging from settling may range from Rs 1000 per can be the member till her son disputes to celebrating festivals, year to Rs. 50,000. Contracts: is grown up or she adopts one granting of contracts, collection Dzumsas have a very to participate in Dzumsa of revenue, distribution of interesting tendering system for activities. income to all, deciding imposition identifying contractors who Meetings: Dzumsa of fines on defaulters in terms of would carry out all jobs in the cash and labour, Dzumsa’s villages for a term of 2 years. An meetings are conducted as and when need arises and it is decisions are bindings on all. open tender is invited from all the Rarely disputes are referred to interested individuals from the mandatory for all the members to attend the meetings. Meetings formal state administrative/ village in anticipation of the future judicial bodies. Most of the cases work and highest bidder is are held in Munkhim, the Dzumsa house. If gathering is bigger, it of dispute are solved within granted right to take all the Dzumsa. Parties having contracts from government and may take place in open field. All the members of Dzumsa sit in conflicts are brought before other sources. This money is Dzumsa and are heard in the collected from the contractor by circle. Members of Lyna sits together in a row. If Lamas are presence of all the villagers. the Dzumsa. It’s a gamble. Dzumsa delivers the justice Contractor may or may not get present, they sit on benches facing Lyna. A member failing to which is accepted by both the projects from the government but parties and penalty/fine is money he has paid during his bid attend the meeting has to pay a fine decided by the Dzumsa. If imposed on the person found is not refundable. This risks guilty. Fine is collected on the makes contractors more due to some unavoidable circumstances, a member is not designated day normally once in proactive is bringing government a year before festival. Guilty is developmental schemes to the able to attend a meeting, his wife is permitted to represent him and administered a ‘Kasam’ (Swear village. by the holy book) not to do that fine imposed is reduced by 50%. Will Dzumsa survive the and people have a firm belief that tempest of time? Various Mediocrity preferred: One anyone who does not live by his/ very important criterion for agencies, governmental and her ‘kasam’, does not live for non-governmental question identifying Dzumsa Executive more than 6 months. There is no members in Lachen and Dzumsa’s special status. All local case of breaching the pledge in self-governments in the country Lachung is not to select highly the village so far. For not obeying qualified or people with high have to abide by the norms Dzumsa’s orders, a person is prescribed by the state. Modern exposure as it is believed that boycotted by the community. these highly educated people educated women of the village Revenue collection: are increasingly finding it can manipulate rules for their vested interests and mislead the Dzumsa collects revenue from objectionable that Women various sources like shops, cannot become member of simple highlanders. To become member of Lyna, one must attain contracts, fines and public Dzumsa. A young lady teacher contribution. Out of the total says, ‘it’s male chauvinism’. A the age of 40 years, as popular belief among these people is that annual earning, one part goes to good number of young students Lamas for the maintenance of are studying in metros like after 40 years of age a person is not influenced by his vested Monasteries and remaining goes Bangalore, Delhi and Kolkata etc. to common public which is Will they conform to the ascetic interests and materialistic needs are subdued. equally distributed among all the life of these two villages? Will villagers in an open meeting they continue to follow the Jurisdiction of Dzumsa: Any before festivals. Revenue from stringent rules that residents of

Heritage Explorer 140 Independence Day Special Issue 2016 Lachen and Lachung are health care, education etc. this present wave of changes. expected to follow religiously? continue to elude people of this Dzumsa rests on the very Will growing materialism not valley and how long people will foundation of trust which is the affect the age old systems? avoid the temptation migrating to soul of this institution. As long as Dzumsa is based on the cities like Gangtok which offers human values do not succumb principle of ‘not competing for better facilities is one question to materialism, Dzumsa will the resources but sharing of that is bothering Dzumsa continue to thrive and chants of meagre resources equally that members. ‘Om Mani Padme Hum’ will these village have’. With new continue to purify this valley. opportunities coming to these Dzumsa today is faced with villages, will scientific thinking several questions but an replace superstitions that still institutions that has sustained its play a great role in social practices without any dilution for (Dr. R M Pant, Director, control? Some basic facilities like centuries looks poised to take NIRDPR-NERC, Guwahati)

(Contd. from Page 138)

Administrative Systems and Youth Institutions of Chakhesang Tribe of Nagaland

categorised as - purpose and developed their unique modern education systemand pleasure. The purpose is to traditional folk songs and folk practices, the Naga have prepare the young ones for all dance and different styles of abandoned the use of time in the tasks and responsibilities of spear and dao. In girls’ morungs for their youths. life. The village elders often visit dormitory, weaving clothes is Dr.R. K. SINGH morung to teach them naga one of the important activities. culture, customs and traditions. Such practices and Programme Coordinator, They also teach techniques of collectiveness imparts KVK, Phek agriculture, basketry, making knowledge and skills. A beautiful ICAR-National Research weapon, hunting, Naga shawl is the sole Centre on Mithun blacksmith.Folk-song-dance production of the Naga women’s Porba, Pfutsero, and narrate folk-tales are also creativity. Announcements of Phek, Nagaland taught to them in the morungs. meetings, the death of a villager, Mobile: +919436606353 The pleasure activities are warnings of impending dangers, and social-interactions like playing, etc., were also made from the Ms. VelavoluTheluo dancing and competition. morungs by the beating of log Village: Porba, Pfutsero, Through such activities, Nagas drums. But now with adoption of Phek, Nagaland - 797107

Heritage Explorer 141 Independence Day Special Issue 2016 Traditional Administrative System & Bachelors’ Institution of Tripuri people

- Dr Atul Devburman

Tripura is one of the eight minimum the Tripuri family is a composition of their families. North Eastern states of India ie nuclear form comprising of Thus, extended or joint types of Bharat. The state is connected husband, wife and their living off- families started with their through a ‘chicken neck’ with rest springs, of course there may also burgeoning agrarian society, in of North East, like the North East be a family with a single member, essence due to necessity have with rest of India. Tripura was an if a male or female resides alone now transformed to nuclear independent kingdom for maintaining the elements of a family based society to some thousand of years until it merged family. More often Tripuri Family extent. with India in 1949. The Tripuri comprises of extended family A Tripuri family must be people who were majority turned consisting old father and mother, recognized by the Chokdiri into a minority community after or widow mother, unmarried (village chief) of the village. Tripuri the merger due to refugee influx sisters, brothers. Based on its family must fulfill the following from the erstwhile . condition i.e. residence, conditions to be recognized by The villages of different authority, succession and the village Chokdiri:- communities of Tripura used to descent, a Tripuri family is a (i) Loyalty to the Tripur be administrated by the patriarchal and patrilineal. The Kshatriya Samaj, traditional system during the time father or the elder male member, of monarchy since ages. The in whose name Lampra Puja is (ii) Must pay the subscription different indigenous Janjatis of performed, is the head of the to the village, as may be Tripura have their own distinct family. His decisions in all prescribed by them from time to administrative system, which are matters domestic, religious and time, by and large similar to a great socio-political is abide by all extent. There is no scope to (iii) Must perform Lampra Puja members of the family. Of at the time of opening new elaborate the village course both the husband and the administrative system of different dwelling house and at least once wife jointly share the in every subsequent years, Janjatis here, so I am describing responsibility and take decision the traditional administrative in the matter relating to the family (iv) Must worship ‘Mailuma system of Tripuri Community affairs. Puja’, ‘Khuluma’, and ‘Noksuma’ who constitute about 60-65% of (v) Must worship Garia, the Janjatis population of Tripura. With the changes in economic life, the forms and chief deity of Tripuri community, Composition of Tripuri functions of Tripuri family had (vi) Must worship Kharchi Family: undergone adaptive changes. mutai, that is the fourteen gods, Family is the basic and The changing trend from shifting the Kul Devta of Tripuri universal social unit of the cultivation to plough cultivation community, structure of Tripuri Community and from plough cultivation to (vii) Must follow rites, rituals and is known as ‘Nukhung’ service as means of livelihood and customs of Tripuri among the Tripuris. At a have also changed the community.

Heritage Explorer 142 Independence Day Special Issue 2016 Composition of a Village: perform the religious functions of (iv) The Chokdiri shall keep a A Village is constituted with at Chokdiri temporarily if the close contact with the Presidents. (v) If there is any least 15 families. The head of Chokdiri is unable to perform village is known as Chokdiri who religious functions due to illness change in the office of Chokdiri or in the village committee it shall manage the affairs of the or otherwise. shall be responsibility of Chokdiri village. The Chokdiri is Composition of Village to inform the Mandal Chokdiri. nominated/appointed by the Committee: The members of (vi) If a person leaves a Village head of families of the village in village committee are nominated or has been expelled from its annual conference. by the heads of the families. village, it shall be immediately Composition of village Eligibility of village reported by village Chokdiri to committee is as follows. Chokdiri: A person to be a Mandal Chokdiri. village Chokdiri (village chief), he (i) Secretary; has to (i) be a resident of that Power and Privilege of village Chokdiri: Chokdiri used village, (ii) be of good moral (ii) Ochai (Priest); to be responsible for maintaining character; (iii) must worship all (iii) Barua (Helper of Priest); law and order of village, in the deities of Tripuri Community; (iv) Khandol (Collector of (iv) follow and practises all the accordance with Samaj Rules subscription); and regulations, for which he Tripuri rites, rituals and customs; (v) be married by following all (v) Karbari (Treasurer); must obey the following rituals:- social customs, usage; (vi) be (vi) Bhandari (Store keeper); (i) must perform Lampra Puja and have his first wife living; (vii) every month. (ii) Chokdiri must preferably be at least Class X (vi) Adongs (Volunteers) wear Puita & Dhuti at the times educated. generally two to five in numbers. of all functions of the village, (iii) Tenure of village Chief: The village chokdiri is the ex- Chokdiri should not bow to the senior persons on the days of The Chokdiri holds office for a officio president of the village period of 3(three) years and he committee. The village village pujas, (iv) He must observe the rites and rituals ceases to be Chokdiri if his wife committee meets at least thrice dies during his tenure. Same a year to discuss the problems relating to death up to 5th generation (grandparents to person may be re-nominated for of village and formulate plans for next term. advancement of education and grandchild). (v) He is entrusted new rules in the interest of village to solve any problems/ disputes Appointment of new keeping in parity with the rules of village with the help of at least Chokdiri on emergency: If the and decisions of Samaj. 3-4 members of village office of Chokdiri becomes committee, (vi) He can direct to vacant due to death of Chokdiri Duty and Responsibility of collect funds for the welfare of or his wife or otherwise a new Village Chokdiri: (i) It is the villagers by Khandols as per Chokdiri is nominated/ appointed responsibility of Chokdiri to decision of village committee. by convening an emergency execute/put into operation the (vii) The Chokdiri shall submit a meeting of village. resolutions of the Samaj in his detail working report and annual village. (ii) The Chokdiri shall be Village working committee: account report in each annual responsible to send Adongs in The village committee is formed meeting of village and must to the aid and advice Chokdiri to the meetings of Mandal and the submit the same to the annual carry out the business of village Samaj. (iii) The Chokdiri shall conference of Mandal. (viii) It is and contingency matters. lodge a complaint to the Mandal one of the important duties of Chokdiri or to the President if he Chokdiri to communicate with the In the event of Chokdiri’s fails to control the anti social Mandal Chokdiri and to attend in inability: The Secretary shall activities in his locality. the meetings of Samaj. (viii)

Heritage Explorer 143 Independence Day Special Issue 2016 Chokdiri must obey the order and Duties of Barua: Barua discussions and decisions on instruction of Presidents of assists Ochai in all his activities the night Vijaya Dasami. Samaj and Mandal Chokdiri. (ix) relating to performance of Pujas Impartiality of Chokdiri: The Chokdiri can propose new rule and festivals. Chokdiri must be impartial. No and regulation and plan in the Duties of Khandols: political meeting shall be annual meeting for welfare of Number of Khandols is two. convened in the home of village village. (x) He has the authority Khandol are responsible for Chokdiri. to summon an urgent meeting collecting the fees, subscription, with the help of village committee Permission for political contributions from the families as meeting: A political meeting may if necessary. per the directions of Chokdiri. be convened with the permission There is a Mandal chokdiri Duties of Karbari: He of Chokdiri in any house of with a President comprising of maintains records of all the village. some neighbouring villages. income and expenditure of the General Rules and Duty and responsibility of village and prepares report and Regulation of Village Village Secretary: The submits to the Chokdiri. (i) The Chokdiri with the help Secretary of village committee Duties of Bhandari: He has the following duty and of village committee shall settle maintains and keeps all the any dispute of the village responsibility for the welfare of properties of the village, like the village that- He shall amicably and peacefully. utensils, assets, and materials (i) Comply the directions of purchased and collected for (ii) The aim of village Chokdiri. Pujas etc. committee is to maintain peace and harmony in the village and (ii) Assist in the Duties of Adong: Adong be enforce discipline so as to prevail implementation of the rules and more two or more in numbers. the peace, order and security of regulations passed by the Their duty is to obey, comply and the villagers. Samaj. perform any job assigned by (iii) Each and every member (iii) Conduct meeting with Chokdiri for the welfare and betterment of village. of the village has the duty to prior approval of Chokdiri ensure education, health and Performance of Puja in (iv) Implement the decision safety of villagers. Village: The village committee and resolution taken by village performs Lampra Wathop, Ker (iv) Village is a place to live committee. Puja, Nakri, Ganga Puja, and together through cooperation, (v) Help prepare the annual Raksha Kali at least once in a faithfulness in brother and report and detail expenditure of year. Few members of village sisterly relation. the village and submit to Mandal committee shall attend the (v) To resolve any disputes of Chokdiri. annual Kharchi puja. the village through arbitration (vi) be acting-Chokdiri in In Absence of Chokdiri: If the mediation, dialog and discussion absence of Chokdiri or other Chokdiri is unable to perform his in an impartial way. wise unable to perform due to ill duties due to unavoidable (vi) Solution of any dispute of health etc. circumstances (like death, birth the village must be non-political, Duties of Ochai: He performs etc in his family), Secretary shall non-vindictive and non-prejudice all the Pujas, rites and rituals be acting as Chokdiri. one. related to birth, marriage and Application for settling in (vii) Any person desirous to death ceremony in the village and village: The application for settle in a new village should all other religious functions as per leaving or residing in the village submit his necessary the decision of village committee. is to be taken up for detail documents to the Chokdiri of the

Heritage Explorer 144 Independence Day Special Issue 2016 village. known as holy duari. No dead (ii). The President may either (viii) He must clear all his dues body shall be allowed to cremate accept or reject the application or bury, no cow shall be allowed citing reasons recorded in before leaving the village, he can not claim any right or benefit out to slaughter; no placenta or writing. baby’s umbilical cord or no dead of it. (iii) The decision of President animal (dog, cat, cows etc.) shall on application shall be final. (ix) Any head of family be allowed to bury or dumped desirous of leaving the village within the Duary. Breach of any Any woman may become a must inform to the Chokdiri at of these rules shall be dealt member of Tripuri community by least fifteen days in advance. strictly and punished marrying a man of Tripuri (x) The head of a family must accordingly. community. apply at least thirty days in General Functions & For that the woman must advance to the Chokdiri of new principles of Tripuri Janjati take Lampra Twi from the Ochai village about his desire to settle Samaj: of the village before her down there. marriage. A person becomes a member (xi) If anybody shifts his of the Samaj by birth in a Tripuri Any man of other tribal residence to another village family which follows the rites, community of Tripura may without prior permission, must rituals and customs of Tripuri become a member of the Tripuri be informed the reasons of community. community if he marries a Tripuri shifting within ten days. woman by following proper All the members of Tripuri Otherwise he may summon for procedure of the Samaj rule. proper action before the village Community must adhere to the aims, objectives and customs of All families shall pay the fixed committee. Samaj. subscriptions of village, as may (xii) Chokdiri must send two be decided by Samaj. Adongs at the annual (i) To be eligible for membership of Tripuri Samaj, a A member of Tripuri conference, Kharchi Puja, community shall not have two or Kerpuja of the State to the person of any other Janjati community shall – more wives/husbands living at Samaj. the same time. (a) perform Lampra Puja and (xiii) Every village must take Lampra Twi from Ochai; Giving and receiving dowry is perform Ker puja either in the strictly prohibited. A member month of Sraban or Agrahayan (b) must reside in a Tripuri shall be liable for punishment or Chaitra for the welfare of village for least for one year; along with minimum fund of village. The entry and exit of (c) abide by the Samaj Rules Rs.10,000/- if he indulges either anybody in the village boundary and regulations in giving or receiving dowry. during Ker puja is strictly prohibited. If anybody disturbs or (d) apply for inclusion in the The minimum age of marriage breaks the rules during the Puja Tripuri Community through is- village Chokdiri and get approved period he/she shall be penalized (i) 21 years for male; and to pay the full expenditure of by the Samaj. (ii) 18 years for female. puja. Ker puja shall be once again (e) execute an affidavit performed afresh with this changing his existing surname General Functions and amount of fine imposed. by accepting the surname of Principles of Samaj: Drinking (xiii) Village Chokdiri must Debbarma before a Notary liquor is prohibited for minors and perform the Ker puja within Public/ First Class Magistrate adolescents. village boundary (Duary). The and submit the same to the A person shall be liable for definite boundary of village is President. physical & financial punishment

Heritage Explorer 145 Independence Day Special Issue 2016 for enticement and rape of a remuneration of a non-skilled villages, then it shall be tried in woman over and above the law worker. the village of complainant/ of the land. plaintiff. However some General Rules of Trials All members of the members of respondent’s village Rules/ Principles of trials: (i) committee shall have to be community shall ensure proper A member may approach Village education of their children. The present in the meeting. Disputes Chokdiri for settlement of any involving between residents of members of the community shall disputes. maintain a cordial relation with two villages may be tried by the Mandal Chokdiri if both parties fellow members. Due respect (ii) The Village Chokdiri has must be bestowed to the guests the power to decide and settle desire so. and to attend them humbly is any dispute relating to Tripuri The Chokdiri of a Village in considered as humility in the person. which the defendant /accused community. (iii) Any disputes between a resides shall be communicated by the Twitun (Informer) in due The Tripuri community does Tripuri and person of other not tolerate any anti-social community shall be dealt with as time if case is to be decided by President. activities such as burglary, per the law of the land. dacoity, theft, serious offence etc The Village Chokdiri shall try Penalties and Fines in the Society. any matter/offence relating to The fine/penalties vary The Samaj shall decide and woman with prior permission of according to the gravity of settle all disputes impartially the President. offence. irrespective of party affiliation of The Village Chokdiri may try Distribution of fine money:- the persons. and settle petty offences and civil (i) If disputes is settled by the In order to maintain unity in the disputes committed within his Samaj two third of the penalty village. community and to preserve the fine shall be retained by Samaj characteristics and unique A desirous to lodge a to be deposited at Samaj Fund. customary features of the Tripuri, complaint shall apply in writing to The rest one third amount of the following procedures are to the President, Mandal Chokdiri or money will be sent to concerned be strictly followed- Village Chokdiri as the case may Village committee. (i) Birth, marriage and funeral be. (ii) If any dispute is settled by ceremony be properly performed The Applicant/Complainant/ the Mandal Chokdiri or Village by Ochai; or with the help of Plaintiff shall pay the required Chokdiri one third of the fine Brahmins if some one desires. fees at the time of submitting money must be sent to the (ii) The traditional Tripuri dress application. Samaj fund. should be worn by all during The application fee shall be (iii) The fund so received will different Pujas & Social Rituals. at the following rates- be spent on education, health (iii) Cultural programs, sports, (i) Rs. 100 if it is submitted care and cultural purposes only. fairs, etc are desired to be to President This money cannot be spent on performed on different Pujas and any other purpose. Festivals of Tripuri people. (ii) Rs. 50/ it is submitted to Mandal Chokdiri; The penalty/fine that shall be (d) Due respect must be given imposed by the President shall to the Ochai and he shall be (iii) Rs. 30/ if it is submitted be offered dakshina according to to Chokdiri. (i) Rs. 5000/ (Rupees Five duties performed, which shall not If the dispute pertains Thousand) in case of divorce; be less than one day’s between two persons of two

Heritage Explorer 146 Independence Day Special Issue 2016 (ii) Rs. 10000/- (Rupees ten to this noble cause house and There was no secret voting or thousand) and canning of both demeaning to the glorious election system to assign the the parties in case of illicit extra traditions of Tripuri people and leader of a Jainok. All the marital relation to both the other tribes who had similar bachelors attending the Jainok persons involved. youth institution. had to comply with and obey the directions of the head. Generally (iii) Rs. 1000/- (Rupees one The institution where Tripuri his decision is final and binding thousand) and canning to for both people train their bachelor youths in cases of any differences or the parties for illicit premarital in their traditional knowledge and unruly behavior of the bachelors. sexual relationship between the cultural heritages is known as young boy & girl, and they will be Jainok. It is combination of two Activities at Jainok: There barred from holy Bedi marriage. words Jai- means to civilize and are different types of activities nok- means house, which literally being held at the Bachelors’ (iv) Rs. 2,000/- (Rupees two means civilize to human being. Institution at that time. Both thousand) for violation of rules; The Bachelors’ Institution is also males and female bachelors (v) Rs.1,000/- (Rupees one known as “Sikla mwrwk nok” used to assemble in the Jainok. thousand) for defamation; means Youth Assimilation Hall. Some of the activities can be (vi) Rs.10,000/- (Rupees ten Some people use to call it listed in the following head lines. “Chalay nok” means house of thousand) for conspiracy to Handicraft and handlooms disturb the peace and tranquility similar ages. This type of youth The handicraft and handloom Sanskar Bhavan was widely of the society or the accused products of Tripura used to be may be handed over to State prevalent till the late 19th to early among the highest standard in 20th century in most of the police. the past. The handicraft and villages of different Janjatis of handloom skills were transferred Jainok: Tripuri Bechelor’s Tripura. Institution from older generation to younger Location of Jainok generation since ancient times. Youth is the period of Jainok is constructed in a It was made possible because development in one’s life. It not of training imparted by the older convenient place in the village, only consists of physical growth some where in the outer youths to comparatively younger but also of mental, psychological, generation at the Jainok. The boundary of the village in a high emotional and skill development land or hillock, so that youths male youths are trained in of a person. It helps him to gain making handcrafts of different from different parts of village can knowledge and experiences for converge here. The Jainok used types of house hold articles. They his livelihood as well as for a used to learn making of baskets, to be made of bamboo and healthy and peaceful co- thatch with raised floor about 5- suitcase, almirah, mat, back existence in the society and he basket and other many 10 feet from the ground level. learns social etiquettes, cultural Raised floor makes the Jainok necessary household items. The heritages and traditions. In the experts among the youths would safe from wild animals and other past, the youths of Tripura would poisonous snakes, lizards and teach and train other practically learn these aspects of life in handicraft makings. On the other creepers. The Jainok used staying in a house built on the out to be constructed free of cost other hand the girls learn making skirt of a village. It can be called thread by hand spinning wheel collectively by the bachelors of as Sanskar Bhavan. The the village. and then weaving cloths of western concept of dormitory will different uses for both the male not be appropriate to define this Selection of Head and females members of the house. So the term ‘Youth The leaders of a Jainok used family. They also would learn Dormitories’ as described by to be selected unanimously from different intricate designs here in some historian will be injustice among the senior bachelors. the Jainok and the senior girls

Heritage Explorer 147 Independence Day Special Issue 2016 would guide and teach them in which are for adult are re-told by other youths. If the marriage these skills. senior bachelors in more between the boy and girl is within interesting way at the Jainok. the permitted relationship they Dance and song activities: Tripuri people have very rich folk Apart from this they would play would be given married off. If the riddles, where question are relations are not within the dances and songs. They are very fond of music, song and thrown open for every one in a permitted customs others tricky way. There are several youths would exonerate and dances; they would sing even while working in the Jhum hundred such riddles. If no one advice them accordingly. When can reply hen one put the a youth breaches the discipline cultivation. They would throw questions through songs and question would answer it. of the Jainok, he would be expelled from it and would never answers would also given by The bachelor youths, both songs. Frequently they would boys and girls used to make fun, be allowed in future. compete in such song during the crack jokes, would tease and The importance of Jainok that Jhum cultivation activities. Some mock etc to one and each others. is Bachelors’ Institution in Tripuri times boys would sent there Who are expert would entertain peoples life in the past was proposal for love and marriages others by making mimicry, mono indispensable, the village head through the songs, and the girls acting etc. also. The Jainok used and elder people would support, would also send replies either in to resonate on the laughter and protect and promote such positive or negative through shouting of youths. They would activities. To some extent it can songs only. One would put also use to share life experience be equated with gurukul system questions through song and of their personal life and interact of education of India in the past. other would answers it, others in different skills that were With the democratic movements would listen and enjoy. Some essential in those times. Like of the mid 20 century, and the times such questions and how to make dye for threads, its subsequent abolition of answers songs would continue recipes and ingredients, making Monarchy of Tripura followed by for hours together. Various types of herbal perfumes, extracting oil merger with India, the bachelors’ of traditional musical from mustard and sesame, institution of Tripuri Janjati, the instruments like Sarinda, Sumui, making of comb etc. Jainok had been totally lost in the Dangdu, Chongpreng, Kham etc Time of Jainok attendance: dust of history. But the used to be practices and taught importance and utility of such Shifting cultivation used to be to younger generations in the labour intensive, so the people in bachelors Institution, a place for Jainok. Folk songs and dances building carrier and character, those days all the adult members used to be practiced and trained of family used to be totally the debates still goes on. in the Jainok; and this way such engaged in that. The period for Darlong Janjatis cultural traditions used to be Jainok activities used to be after Bachelors’ Institution: Bukpui passed from one generation to harvesting the Jhum crop which The Darlongs are one of the the next since ancient times. used to be from November to Janjati of Tripura. The bachelors’ Story telling and Riddle: February-March. During these house of Darlong community is Tripuri people have hundreds of months the bachelors used to be called ‘Bukpui’. In the past such folk tales, which had been free of jobs. They would attend home used to be there in every transmitted unchanged from one the Jainok after the dinner till the village of Darlong community. generation to the next since time mid night. There is little difference between immemorial. Each and every folk Occasionally young boys and Darlongs and Tripuris bachelor tales have moral values in the girls of mature age would fell in Institution. It used to be end. Though such stories are love while attending in the Jainok, constructed near the house of generally told by grand parents then in such cases this would be head of the village and preferably to the children, but folk tales communicated to the parents by in a centrally located area for

Heritage Explorer 148 Independence Day Special Issue 2016 Darlong community. The size of senior bachelor is selected as destination host. The Bukpui has the house depends on the size leader of the house. its own administration system. of the village, that means bigger The bachelors’ of Bukpui are If the secret matter has been village will have bigger hall, to largely dependent on the chief of disclosed to any one, then the accommodate large number of the village. The chief also youth committing breach of trust bachelors. It is constructed like develop cordial relationship with any other house hold with is tried and punished according the youths to maintain discipline bamboo and thatch. Two doors the customary law of the society. of the village. Younger boys and are kept, one in front other on the This way the discipline, unity and girls are duty bound to fetch back. The bachelors with the integrity is among the bachelors water and fire wood for the active participation of the village youth is maintained. There fore Bukpui. If any young boy or girl head would build such house. the importance of Bukpui in relinquished his or her duty then Darlong society is very high. It it is brought to the notice of their Unlike that of Tripuri has been found that the youths community, the bachelors’ parents, because both are of Darlong village which has mutually benefitted from each institution of Darlong is not for bachelors’ institution are far both the boys and girls, it is other’s. The successful of a more disciplined than those village is dependent on the exclusively for boys. The youths gather in the hall after the dinner. which do not have. These discipline of Bukpui. The village which has large numbers of They used to make fun, jokes, bachelors’ also used to be helpful sing and dance till midnight. for the village; they would come youths in Bukpui is safer and secure than other village. There are many topics forward as volunteers for any discussed in the Bukpui, the emergency need. The youths of the Bukpui would defend the bachelors’ house. The matters Source discussed in this house are kept village from the enemy secret, rather it is forbidden to tell aggression. Whenever any 1. Tripuri Customary law any outsiders about the topic outsider enters a Darlong village 2. Tipra Janjatir Samaj o discussed there. It is considered he has to report to Bukpui, and Sanskriti: By Rabindra Kishore as social crime to disclose the A he would then be taken to his Debbarma

Heritage Explorer 149 Independence Day Special Issue 2016 Traditional Administrative System and involvement of Youth among the Malsom Janajatis of Tripura

- Chandra Krishna Malsom

The Malsom Dofa is a sub- Ranglong and (12) of Halam Community in Tripura. group of Halam community of Thangachep. In addition to the They live in separate groups Tripura State in North-east of above, the following sub-tribes consisting of about fifty of more India. It is believed that the also subsequently merged with households in each. Most of the Malsoms are known as No.1 the Halam Community. They villages are built nearby jungles Halam in the long past and is are– (1) Natianglong, (2) and interior areas. In such prevailing till today. It is, Nasbang, (3) Saimar, (4) Dab villages, some significant social therefore, taken for granted that and (4) Sangachep. Actually, activities are being performed. the culture of the Malsoms must all these sub-tribes came from Each of the village is under the be similar to that of the rest of some original Halam sub-tribes jurisdiction of the village Halam sub-tribes in like Bongcher, Karbong, headman called Choudhuri. He comparison. On the other hand, Langkai, Morsophang, is the headman in the village in it is also revealed that little Ranglong and Thangachep etc. their society. In any dispute or variation in regard to their It is interesting to note that controversy whichever is not traditional food habits, rites and each of the Halam tribe is, disposed off at his level, he may rituals, dialectical pronunciation however, consisting of some refer to the court of Community are worth mentioning today. clans (Tero-Panchi). For Chief called Rai or Halamsa for From customary instance, the Malsom tribe also disposal. popular belief, we know that the consists of 13(Thirteen) clans, The Traditional Authority number of sub-groups or sub- such as – (1) Sungphun, (2) Structure in Malsom Dofa: tribes in the Halam community Uisa, (3) Lengman, (4) Mapu, is 12(Twelve) in number. This (5) Nokham, (6) Nawmpor, (7) The conduct of the members is why, all sub-tribes or sub- Lourak, (8) Singar, (9) Achep, of the Malsom Dofa is regulated groups of the Halam (10) Lungthung, (11) Dourai, through three-fold structure, community are popularly called (12) Tuisum and (13) Rawnte. viz. (1) the family authority as ‘Baro Khil Halam’(a All these clans (Panchi) are structure, (2) the village community consists of twelve named after some natural authority structure and (3) the sub-tribes). objects. For instance, community council. They are As stated the Halam Nawmpor is named after leaf; described below. Nokham after a fire; Achep after Community consists of the (1) The Family Authority forceps; Lungthung after oven; sub-tribes, namely, mainly, (1) Structure: Malsom, (2) Kaipeng, (3) Singar after a wild cat and so also others. In Malsom Dofa, the conduct Hrangkhawl, (4) Kalai, (5) of the members in the family is Rupini, (6) Bongcher, (7) Social Life: regulated and the socio- Karbong, (8) Langkai, (9) The Malsom village pattern economic and politico-religious Chorai, (10) Morsophang, (11) is same as that of other tribes activities of the family are

Heritage Explorer 150 Independence Day Special Issue 2016 determined by the head of the as follows. the case) as he deems fit to be family (In-pu). Nowadays, the (i) The Khandol Ulwn attended. The case is generally oldest male member heads the (Senior Khandol) : disposed of by the verbal family and his wife acts as verdict given by Choudhuri. assistant. After the death or The Khandol Ulwn(Senior Hence, Choudhuri is the otherwise, invalidation of the Khandol) is appointed by the competent judge in the village former, the next oldest male people of the village at the court. discretion of the Choudhuri succeeds him. The new head In case, the Choudhuri concerned. His duty is to could be the eldest son or could not dispose of a critical perform as a senior eldest son-in-law (in case the case lodged in his court, the family has no son or eldest son messenger-cum-police. He case is automatically referred has been staying with his informs about any meeting that to the higher authority (i.e. in the father-in-law’s family). In case to be held in the residence of village Choudhuri. By virtue of court of the Halamsa); the the family has no adult male Halamsa will settle the case his social position, he arrests member, the wife of the head along with his associates and the accused and produces the takes up this responsibility. jurisprudents. offenders in front of Choudhuri The head represents his/her for justice. One Khandol Tom It is to be noted that the family at the village and (Junior Khandol) is attached to exact amount of fine or community affairs such as him for collection of particular type of punishment selection of village chief contributions from each against any offence is normally (Choudhuri) and the other household for community determined by the village members of the council, and to festivals, pujas and the like. headman (Choudhuri) and his attend village meetings called associates. by the village council. (ii) The Khandol Tom (Junior Khandol) : The Choudhuri and his (2) The Village Authority He is also appointed by the associates have a negotiation Structure: for finalizing the fine or Choudhuri concerned at the In respect of administrative punishment against the discretion of the people of the point of view, the Malsoms have accused with Nutru-patrws village. He is the assistance of a unique establishment of their Khandol ulwn. His main duty is (aged and knowledgeable own. Choudhuri (village to act as and assistance of persons) of the village. headman) is the powerful local Senior Khandol while bringing (3) The Community authority in every Malsom the convicts to the court of the Authority Structure: village. A lot of disputes, village Chowdhri. He is bound quarrels, controversies and The Malsoms also have a to abide by and work under the salient Administrative feature in minor clashes etc, which take direction of Senior Khandol as their samaj. The Malsom place in a village, are usually well as the Choudhuri. justified in the court of the Dofa(No.1 Halam), Tripura Choudhuri. Hence, the On production of the regulates the whole community. Choudhuri is the competent accused in the court of the The structure of their authority to dispose of the village Choudhuri, the administrative set up is given cases lodged in his court. Choudhuri will try the offender below. To note that the above There are two Khandols (peon- in the court in presence of administrative set up of the cum-messengers). In every Nutrws and Patrws (generous Malsoms, generally consists of Malsom village, to assist the elder persons of the village who 13 (Thirteen) members in total. Choudhuri. Two Khandols are can give good suggestions for Earlier, Head members of

Heritage Explorer 151 Independence Day Special Issue 2016 TRADITIONAL ADMINISTRATIVE SET UP OF MALSOM DOFA , TRIPURA

Sl. Name of social Duties assigned to No. dignity. 1 The Chief of the entire Dofa(Community) , heads the administration, Rai/Halamsa. maintains co-ordination and co-operation among the Halam villages, clans, other tribes etc. The Deputy Chief who may be equated with Jubraj of the period of kings, 2 Kanchikao. assists the chief in all his public duties, succeeds the Halamsa when the latter’s office falls vacant. 3 Galim/Kalim. He is the assistant of the Kanchikao . 4 Kabur/Gabur. He superintends all over public duties in the Dofa . Nazir . He makes arrangement of food, tobacco, Paan /Betel leaf etc., for Chapiya lwn. 5 the Rai/Halamsa and his associates in any social meeting. Besides, he is (Senior Chapiya) to arrange accommodation t o make them stay. Chapiya tom. He assists the Chapiya lwn while performing all duties. 6 (Junior Chapiya) Police. His duty is to arrest the accused as and when asked for by 7 Khoukusung. competent authority for trial in the community court. His duty is to produce the offenders in the court of the Rai/Halamsa in due 8 Hajira. time on call. The offenders are generally kept under his custody at the time of hearings of any case while in the court o the Rai/Halamsa . Caretaker of the guests who delegated from different villages while 9 Karbari. performing public duties in the Rai’s residence. Peon-cum-messenger. He informs the people about any meeting, 10 Yaksung distributes tobacco, rice bear and makes sitting arrangement for the dignitaries in courteous manner. Peon-cum-messenger. He informs the people about any meeting be beat 11 Dolai/Doria of drum ( Dul hem ) etc. His specialty is to beat drum in every big community festivals or pujas . Peon-cum-messenger. He is the helper of Chapiya in all-public duties 12 Karma along with other peon -cum -messengers. Executor of corporal punishment of the accused person in the court of the 13 Sengkanta Halamsa .

every clan of the community form Panchi in order to represent all the clans in the community administrative set up. It is worth mentioning that this salient authority structure and traditional system is going to face some sort of cultural crisis by the intrusion of foreign religious beliefs, alien culture through Christianity in the state of Tripura. This is why, Malsom Dofa, Tripura is working to protect their own traditional culture, religious beliefs and social system involving youths of the community against this vicious foreign design.

Heritage Explorer 152 Independence Day Special Issue 2016 Traditional Administration Sytem & Youth Institution Among the Jamatia Community

- Utpalendu Jamatia

In Tripura, there are 19 clan The whole Jamatia population & experienced in Hoda Religious, Scheduled Tribes having 9 Lakh has been divided under the cultural, Administration (3 Tier population in all out of 32 Lakh Moials with 325 villages in the Judiciary system) & Customary total population as whole. state, which consist of 36 of Jamatia Hoda. Besides, it has Jamatia community stood in 3rd Panchais. The Panchais can 10 Pujaries who are directly position. From the time dispose off all the Regional accountable to Hoda Okras. immemorial, the Jamatia were, disputes but they cannot give any These Pujaries perform the in the Army of the Kings of physical punishment. Under Pujas of Madav, matabari, Tripura and their loyalty to the Panchai, there is again a Twima, Garia, Bolng Suamani, Kings was famous. For worthly Working Committee consisting 7 Mailuma, Khulukma and worries of the community members who are responsible consecutively all over the year leader like Parkshi and Pub for the proper functioning of the for the peace and prosperity of Naran from the King’s Regime, Moial i.e. Regions. the Jamatia in particular and the the community was treated best whole world in general. A Moial (Region) Formed by subject of Maharajas and allow There is provision of one Hoda not to pay any tax and called 5 to 52 villages where two Panchai (Region Chief / Sardar) Working Committee consisting Jamatia i.e. Jama= Tax, Twiya = of 33 Members (1/3 women) no need to pay due to their best in each Moial who are selected by that Regions Chokdiri and which function under the direct loyal to the King. The Maharajas jurisdiction of Hoda Okras for the also recognized the Prominent persons amongst the villagers for a period of 5 years. proper functioning of the system communities social customary imbued with the Modern way of Judiciary system and their At present Jamatia Hoda have 18 Moials x 2 Panchai and two Hoda life especially educational and oneness of religious faith (i.e. Cultural affairs. Sanatan Hindu) by giving Okras of the community. Hoda permission “Betra Dandas and Okras have also been selected Hoda have also an Audit Royal Flag” to honour. Since then unanimously by the Chakdiri & Board consisting of 5 members community has been maintaining Moial Panchai in the Annual and 1 spoken person who are their that customary system of conference after every 5 years. also selected by the Hoda after unity and religious faith of Total population of Jamatia 3 years. All papers relating to oneness. community is near about 1. accounts are audited by the said 00(one) Lakh so far Hoda is Audit Board 3 Times in a year to Hoda means- Apex Body of concerned. maintain the financial discipline the Community. Okra means- of Hoda and all the press meet. Supreme of the community. The Supreme powers of the Press Release on behalf of Hoda Society are vested collectively on Moial means- Apex Body of Okra done by the Hoda the two Hoda OKRAS who are the Region, Panchai means- Spokesman. Hoda’s Financial selected once for the 5 years. chief of the region. year is from 1st day of Agrahaian They are assisted by an Advisory to last day of kartik. Luku means Village, Chokdiri Board having 7(seven) means Chief of the village. members who have knowledge The Jamatia Hoda has also

Heritage Explorer 153 Independence Day Special Issue 2016 formed an NGO named Baba whole world. For the purpose of Murasing Rpini Tripura all Garia Mission (RN 3853/2001) Pujas(Festival) only, Rs. 75/= sanguine brothers. for providing Model Education to has been collected from every Family and Clan the Society. At present 3 nos. family of Jamatia Hoda per anum Administration residencial English medium by the representative of Okars of schools are being run by Baba JAMATIA HODA. 1. Family, like any other Garia mission under the overall human society, is the basic and Thus they gradually become supervision of Jamatia Hoda in universal social unit of the disciplined in their social life and the State. 4 Units of Madhyamik structure of Jamatia Community them still maintaining their social Drop Coaching Centre and 50 and is known as a Nukhung customs and order in the like nos. of Coaching Centres for the among the . manner. At the same time the students of Govt. Schools in the Jamatias were the first amongst 2. At a minimum the Jamatia different villages of the state are the tribes to adopt settle family is of unclear from also running by the Mission for consisting of husband, wife and poor family students. cultivation on plain lands and they found to be comparatively their living off-spring, of course The Garia is the Deity of better off in economy than those there may also be a family with a single member, if a male Jamatia Hoda, worship of the of other tribes. They are still female resides singly deity begins from the date of last possessing a sizeable portion of maintaining the elements of a of Chaitra (Chaitra Parab), and fertile and plain land. Next, the family. it continues round the clock for Tripuris came forward in this seven days. The Jamatia Hoda practice of plough cultivation. The 3. A Jamatia family is based worship two Garias, one is Bia Jamatia are still maintaining III- on monogamous marriage. Gwnang Garia (as a symbol of Tier Social judiciary system. In Based on its condition i.e. Shiva/Mahadev) and the other is every village there is one residence, authority, succession Bia Kwrwi Garie (as a symbol of Chakdiri who is being helped by and descent, a Jamatia family is Narayan). On the day of 5 members of village Committee a patrilocal, patriarchal, patrilineal emerson of the Deity Garia all the who are acquainted a good and patronymic. Jamatia Families who are knowledge about the traditional members of Jamatia Hoda 4. The father or the elder male and ultra modern culture, worship Mailukma & Khulukma or female member, in whose education, religious faith and which are called Laxmi and name Lampra Puja is performed, customary Law and two Swaraswati. In addition to that, is the head of the family. Khandals who function more or The Jamatia communities Pujas According to the customs of of less like the helpers. Chokdiri as start from the Mata Tripureswari jamatias, the Lampra Pujas is village (luku) Chief and Khandals Puja, Ganga Puja which are generally performed, in the name have selected by the Villagers for celebrated in the month of of both husband and wife. His/ three years. Chokdiri decide any Chaitra. In the Ganga Puja the her decision in all matters – emergency decisions with the Sun and Moon are also domestic, religious and Socio consultation with the Luku worshiped along with the Ganga. political is abide by all members committee. At present the The Garia Puja, Mata of the family. Of course both the community has 325 villages. Tripurasundari Puja, Ganga husband & the wife jointly share Puja, Sun & Moon Pujas, Ban Genealogically speaking the responsibility and take Puja (i.e. God Godness of Jamatia, Bodo, Myanmaris, decision in the matter relating to Jungle) are worshiped by the Chutia, Deuri, Dimasa, Garo, the family affairs. Hoda for the peace and Hajong, Hajai, Kokbrok, Kuch, 5. With the change of prosperity of the whole Jamatia Nech, Rabha, Tiwa, are Debama economic life, the forms and Community has also for the Jamatia Koloi Kwtal functions of Jamatia family has

Heritage Explorer 154 Independence Day Special Issue 2016 undergone adaptive changes. The main functions of the 4. Pitra saka moyal The shifting trend forms sifting Hoda are:- 5. Yalwkma moyal trend from the sifting cultivation (a) To maintain discipline, 6. Khumpuilung moyal. to plough cultivation also social unity, characteristics of changes the composition of their the Jamatias; 7. Raiyo Khupuilung moyal. families. Thus, extend or joint 8. Khama moyal. type of families started with their (b) To remove superstition (erroneous notion), illiteracy from burgeoning agrarian society. The 9. Tarpadung moyal. the community; transition from to joint type family 10. Manu moyal. nuclear family is in essence, a (c) To develop culture; 11. Marandi Moyal structural change due to (d) To ameliorate condition of necessity. women and ensure proper 12. Twi-khama moyal 6. A Jamatia family must be honour of women in the society; 13. Sowng-gan moyal recognized by the chokdiri of the (e) To promote /encourage 14. Twi kwthar moyal. Luku (Village). A Jamatia family overall education in the (Jamatia) 15. Twima kolok moyal must fulfill the following community; conditions to be recognized by 16. Isra moyal. (f) To encourage overall the Luku Chokdiri :- development of the community; 17. Raima moyal (a) Loyalty to the Jamatia to (g) Okra is the highest The head of the moyal is the Jamatia Hoda, Chieftain of Hoda. There are two known as panchai & Sardar. (b) Must be subscribe to the Okras in the Hoda. The Moyal consists of five to Luku, Moial and Hoda as (h) Okras are unanimously on thirty-two villages, where two prescribed from time to time, universal consensus nominated panchais & sardar are selected (c) Must perform Lampra Puja in annual conference of the in each moyal by the region’s at the time of opening new Hoda. Chokdiri and prominent person of the villages for the village for dwelling house and at least once (i) Both the Okras are the period of five years. in every subsequent years, nominated at the same time in (d) Must worship Mailuma the annual conference. The Main Function of Panchai shall be - Puja, and The Jamatia clan had three (e) Must worship Baba Garia, tier social structures for smooth (i) To maintain peace and the mightiest deity of Jamatia inter action and social order. order in the moial; community. These are: (ii) To settle the disputes except matters or disputes The economic condition of 1. HODA, 2. MOYAL, 3. LUKU relating to women with the aid Jamatia clan is same as rest of Hoda means the apex body of and advice of members of the indigenous Tripuris. the Jamatia society. It is headed working Committee and many Nowadays many youths are by the Okra who is the supreme impose fine or penalty. educated and being employed in of the clan. The whole of the various state and central Jamatia population is divided into (iii) To work with the aid and government offices. 17 (seventeen) region called advice of the members of the Moyals these are:- Working and Advisory Villages and Area Committee for welfare of the 1. Kalyanpur moyal Administration member of Moial. 2. Borima moyal Social Structure and (iv) To work with aid and Functions of Jamatia Hoda 3. Kwthar pitra moyal. advice of the members of the

Heritage Explorer 155 Independence Day Special Issue 2016 Working and Advisory order in the Moial subject to the (vii) To submit the names Committees for overall approval of Okras. address of newly nominated development of Moial; Panchais and members of (xv) to aid and advice the (v) To execute the work government in all matter relating Working Committee to Okras; entrusted by the Hoda; to peace and order and (viii) to constitute a development. development fund for the Moial (vi) To report to Okras at least once in a month the (xvi) to construct a house in which shall be credited all moneys received; progress of development works. building for accommodation of the office of the Panchai and (ix) to submit in annual (vii) To adopt and enforce any resolution expedient for also For meetings of the Moial. conference of Moial a reporting The house or building so writing in detail indicating the maintenance of peace and order subject to the approval of constructed be the property of income, expenditure, properties, Hoda. both movable and immovable, Okras. (xvii) to pay “Lukudusturi” for and problems, if any. The same (viii) To raise subscription as report shall also be submitted in per customs and rules of the holding a meeting a house in any Luku within the Moial. Action the annual conference of the society for socio religious Hoda; performance performances and with the development and or maintenance of peace and (x) To deposit/keep all the welfare of community; order of the Moial; moneys in an account and (ix) To preside over the ornaments and other valuables It Shall Be the Duty of meeting of working Committee; Pancha is and documents of Moial in a (x) To issue direction to every scheduled Bank; (i) To execute/put into Chakdiri of the Moial to (xi) to operate the bank operation the decision of the implement and execute any Hoda; account jointly with the Secretary work for the interest of the Moial; and Treasurer; (ii) To be alert of and spread (xi) to direct the secretary of (xii) to receive in writing the education and make endeavour the working Committee to charge of cash, ornaments and to create favourable /conducive convene a meeting of Moial other valuables and documents atmosphere therefore; committee in conn from the outgoing panchai at the (iii) to prevent the works/ (xii) to take appropriate action time of yaktwi khuktwi (handing with the approval of the Okras, actions that are likely to be and taking over); detrimental or affect adversely if there is any obstruction/ (xiii) to be the instruction and the society; hindrance to the directions of Okras; implementation/execution of (iv)To undertake such works any approved resolution of and adopt such resolution for the (xiv) to issue certificates of Permanent Residence, Birth, Hoda. interest of the people of the Moial which do not adversely Marriage & Death under his (xiii) to try and decide the region/Moial. matters relating to women and affect other Moials; Luku Administration divorce, subject to prior approval (v to exercise his powers in of Okars; consultation with the members The Luku is the village whose (xiv) to constitute a peace Moial Working Committee; chief is called chokdiri. committee on an emergency, (vi) To convene the meeting The village head or the with 5 (five) from every Luku for of the Moial Working Committee chokdiri is selected unanimously maintenance of peace and at least three times in a year; by the head o each family of the

Heritage Explorer 156 Independence Day Special Issue 2016 village once in every five year. Chakdiri is the responsible for (ii) General rules and maintaining of rules & regulation regulation of Luku:- Similarly the head of the Hoda, of Luku, for which he must obey which is the hoda Okra, is (a) Luku may settle any the following rituals:- selected unanimously by the dispute of the village peacefully. village chokdiris and Moial (a) Lumpra Puja must (b) The ambition of luku is to perform every month. panchais at the annual complete any duty to keep peace conference for five years. There (b) Chakdiri must worn Paita and discipline as well as to are two hoda okras at the apex & Dhuti. confirm the security of the body at present. villagers. (c) Chakdiri can bow to the The supreme authority to senior persons except on the (c) Each and everybody of the govern the society vested days of Luku pujas. village have the right to ensure collectively with the two Hoda education, health (i.e. (d) He must obey custom Okras. They are assisted by an relating to death upto 5th development of life style). advisory board consisting of four generation (grandparents to (d) Luku is place of leave members, possessing sound grandchild). together through co-operation, knowledge and experience of faithfulness with friendship (e) He solves the any traditional religion, culture affairs, relation. administrative rule, and Jamatia problems/ disputes of village with customary law. the help of at least 2/3 of Luku (e) The duty for the committee. development of village can be There are ten priest appointed (f) He can collect the fund for vested on any responsible by Hoda Okras and accountable person or committee. to Okras. There is also a Hoda welfare of villagers by khandals as per decision of Luku (f) To solve any disputes of the Working Committee consisting committee. village through proper of 33 members which function discussion and witness one under the direct supervision of (g) The Chakdiri shall submit must be impartial self-patient Hoda Okras. One third of the a detail working report and annual and must keep the situation in board members have to be account report in each annual peace. ? women. Hoda have an audit meeting of village and must board with five members for submit the same to the annual (g) Salvation of any disputes three years. All the income and conference of moial. of the village must not be political expenditure are audited by this (h) To communicate with the viewed. Otherwise it may be accused as violation of social board once in every year, to Panchai and to attend in the maintain the financial regularity meetings of Hoda is one of the rules. of the Hoda. The hoda has 321 duties of Chakdiri. (h) A person must submit all villages which re governed by the his necessary document to new (i) Chakdiri must obey the above social system. The hoda order and instruction of Okra and village (chakdiri) if he / she wants to sift his dwelling. is very strong and influential and Panchai. among the Jamatia clan, and (i) One must clear all his dues that is why the traditional social (j) Chakdiri can proposed any rule and regulation in annual if he/ she wants to leave his life and the customary laws are village. still strictly practiced by the meeting for development of Jomatia clan of indigenous village. (j) One must inform the Tripuri. (k) He can summon an urgent Chakdiri at least fifteen days before his leaving, though not so, (i) Duty and responsibility of meeting with the help of Luku committee if necessary. he must carry on all his Chakdiri:-

Heritage Explorer 157 Independence Day Special Issue 2016 necessary dues but he has no problems, the Jamatia Hoda had health care Units in the villages, right to claim for any benefit. taken a decision and formed an and also to create awareness on (k) One must pray at least NGO named “Baba Garia health, Nutrition, Hygiene, on thirty days before to the Chakdiri Mission” and subsequently water & other related matters. registered under the Societies of new village. (8) To foster, maintain and Registration Act vide NO. 3835/ improve friendly and co- (l) if anybody sifted his 2001. Since then the Baba Garia operation among the members dwelling to another village without mission is dedicate to impart of the society and also among the prior information, must be quality education to the tribal with members of the Tribal informed the reasons of sifting the 17 objectives. These are:- within ten days. Otherwise he community. (1) To establish and maintain may summon for proper action (9) To public books and quality-Educational institutions before the Chakdiri. journals, posters for betterment for the deserving people of the youngsters in connection (m) Chakdiri must send two particularly for Tribal Student, with the in connection with the Adongs, at at Annual conference, libraries and reading room for the attainment of the objectives of Ganga Puja and Bana Puja etc. Welfare of the Society. the society. (n) Every village must (2) To devote in this activities (10) To collect subscriptions perform Ker Puja in the month for overall welfare and and donation from members and of Sraban or Agrahayan or development of the Educational others to attain the objects of the Chaitra on Saturday/Tuesday for institution and to make society. the welfare of village. To entrance Endeavour to establish and exit in the area of the village Technical Wing in the institution. (11) to take up with the during Ker puja is totally government of India or state (3) To take initiative for forhibited. Anybody, disturb/ Government or any other preservation of indigenous break the rules of puja during the organization for financial religious faith and traditional period of full expenditure of puja assistance for effective and culture of the Jamatia must charged as penalty. Ker proper management of the Community and for development puja must be performed once institution. again with the amount of penalty. of human Resources of the Tribal people. (12) To acquired by purchase (o) Chakdiri must perform the or lease or otherwise, lands, Ker puja within its boundary (4) To run Coaching Centre for buildings and other properties (Duary). The definite are drop cut students and also for the movable or immovable as the boundary of village is known as current students. society from time to time may holly duary. To burn/buried the (5) To establish and run think fit for the welfare of dead body of animals (Dog, cat Vocational training Centre in free members for the society. etc.), to puts baby’s navel & of cost i.e. (a) computer, (b) placenta, umbilical cord within Motor Driving school, (c) Motor (13) To accept, bequeath, gift, this duary (holy boundary) is Mechanic, (d) Weaving, (e) grant or endowment for the strictly prohibited. Welding, (f) Scooter Mechanic, attainment of the object of the society. Youth Institution (g) Mobile phone & repairing, (h) Bamboo, (i) Electrical, (j) (14) To do all such other Tripura, being a remotest and Tailoring, (k) Monteswari things as may be conductive or communication all most Teacher. incidental to the attainment of all backward state, is devoid of all educational facilities, specially for (6) To establish Centre for or any of the objects. the tribal’s who are living in this coaching of Sports & Games. (15) To work as a non-political hilly State and to overcome this (7) To take steps to set up organization.

Heritage Explorer 158 Independence Day Special Issue 2016 (16) The Mission may Garia Mission. Tripura State are organizing several seminars/ organize for unity, integrity, Committee. meetings on necessity of proper peace and consensus among education to generation, Baba Garia Mission is also the people for the course of running 4 Units Madhymik drop Vocational Training, Peace, protection of interest and fulfilling communal harmony, national out Coaching Centre named as the aims and object of the Garia Academy Madhyamik Drop integrity, awareness of health and community and the state. & Hygien, Legal Awareness and out Coaching Centre since 2002 (17)Keeping peace with the by the help of tribal welfare Deptt. against superstition, traditional Culture & Ethos, Afforestation time in the need for changed , Govt. of Tripura Garia Hathai, situation the mission may launch Atharabla, Udaipur, Gomati etc. in the different villages of Jamatia dominated areas at a wide democratic movement for Ditrict, Tripura. the cause of Jamatia Hoda and least in 18 Moials (Region) of In every Saturday we are also jamatia Hoda every year. Since for the interest of the state and providing special moral teaching Nation as awhole. Shillong is the centre for class to the to the students by conversion to Christianity, we are At present the Garia Mission our prominent person of the encouraging the student to go is running one secondary Model society who have good outside the Shillong for higher residential School Hostel intake knowledge in national Integrity & study for the welfare of student capacity 525 student named (1) National building, communal and also in the interest of Garia Academy (Model) (affiliated harmony, traditional ethos & preservation of our old age to CBSE, Delhi, Code No. culture of the tribal etc. Through heritage & culture. The Jamatia 2030015) situated at Garia this Academy we have already Hoda has resolved in its 514th Hathai, Atharabala, Udaipur taught and given full ideas to the Annual Conference (on 12-12- Under Gomati Tripura district and 1129 youths selected by the 2005) for establishing a Hostel it will be spread out/extend to Baba Garia Mission from remote for the students of Higher District within next 10 years and areas about demerits of Education group at New Delhi, upgraded from primary to HS+ extremist life and as a result Capital of India. The Hoda also stage regionally. Jote Lands for there is not a single person who approaches to the state and these purposes have already has bneen mis-guied joined in central and state Governments been purchased and now it is extremist group since August to recruit youths through special under possession of Baba Garia 2002 from Jamatia Community. drive in the Forces among the Mission. Three nos. of Sr. Basic We are confident and firmly indigenous people of Tripura. Schools one at (2) Tentuibari believe that these youths who (Residential), second at (3) Kafru We are also participating in were selected by BGM Authority the competition of culture (residential), (4) Burburia Bari from different communities Under Amarpur Sub-Division, programmes organized by the cannot be displayed from main government in South Tripura Two Nos. of primary School one stream of the Nation in their th at (5) Hati Chara and another at district every year. In the 60 lifetime and they are also anniversary of independence (6)Tulabari both Under Udaipur carrying the good message to Sub- Division and three nos. of day celebration, our Garia the different societies as well as Academy (Model). Garia Hathai, pre primary (Nursery) schools to the young generation. nd are situated at (7) Tui Harchung Atharabla, won the 2 prize. This Through this policy we are year i.e. 2007 sub-Divisional level bari, (8) Raiabari, (9) Indra Basi getting good result and good Bari all under Udaipur Sub- culture competition organized by response from general people in the SDM, Udaipur won 1st prizes division and another at fighting against the evil forces i.e. rd (10)Khumpuilwng bari, and District level also won 3 , extremists activities in the state. prize. Jampuijala sub-division, all run by Baba In addition to the above, we Now we seek all sorts of co-

Heritage Explorer 159 Independence Day Special Issue 2016 operations from the people of computer furniture for hostels, and culture splendid. We can still different walk of life and we Schools, sports etc. and skill boast of our glorious activities. request the Government of India, development technical materials No other social organization or State Government, TTAADC, for effective and proper communities of the North East NGOs’ and all other organization management of the institution region are found so brave and like ONGC, CRPF, Assam rifle (academic and technical) so that determined to fight out against BSF, Akhil Bharatiya Vanabashi we can achieve our motto for the such extremists’ activities but we Kalyan Ashram who are really interest of the peace, prosperity are fighting in spite of all dreadfull and Integrity of India. looking after the welfare of down situation. trodden people for extending “It is also mentionable that The Jamatia Hoda and Baba more financial assistance for Jamatia Community was and Garia Mission strongly believes construction of Academy has been fighting against all that imparting quality and building, Hostels, Technical and injustice, anti-socials and evil Vocational Training School and to forces from the 600 century, from constitutional education to the supply the educational materials the time of regime. The Jamatia students of present generation, like Computer, furniture for Hoda is still fighting against can be the only permanent hostels, technical & Vocational heinous activities of so called solution to the problems of Training schools and to supply extremist and also fighting to extremism particularly in Tripura the educational materials like preserve their traditional ethos and India in general.

Heritage Explorer 160 Independence Day Special Issue 2016