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