Karbis of Assam

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WELCOME TO THE BLOG OF KARBIS

Welcome to my world of Karbis. This blog was started with the sole aim to provide all the necessary information needed to know and understand the sociological structure of the karbis. Karbis are an ethnic tribal group of Assam and forms a part of the greater Assamese Society. Once they used to live on the banks of the rivers the Kalang and the Kapili and the entire Kajiranga area, the famous National Park situated in Assam.

In fact the word Kaziranga as it is Known today has been derieved from a Karbi word ,Kajir-a-rang , which means “Kajir’s Village” or “Kajiror gaon”. Kajir is a name among the Karbis.

Karbi claims to have an ancient and proud hindu lineage. Karbis claim to be the offspring of Hanuman’s brother Sugriva. In fact, Karbis believe they came to the Northeast in search of purthemi kungripi (Sita Mata) during the Treta yuga, and failed to return to Ayodhya according to “SABIN ALUN“, a karbi version of Ramayana.

The House and its Rules

The House and its Rules

House location and orientation

Contrary to other tribal communities of N. E. India, slopes or hilltops are not favoured by the Karbis for establishing a village, nor is the vicinity of streams. Mountains and streams are believed to be the abode of the most jealous kinds of terrestrial spirits and hence people fear that the foundation of a human settlement nearby would bring disease and destruction (a-hi-i keso) in the village. For that reason flat areas are always preferred. The position of the house is not determined by any fixed spatial orientation, however one usually find dwellings oriented towards the village road or lane, and preferably facing towards the East direction. When houses are to be build on hilly ground, they are oriented so that the front side faces the valley and the rear part faces the upslope of the mountain. In communities settled on rivers banks houses usually stand facing the river.

The dwelling space

Traditional Karbi houses are made up entirely of wood, bamboo and thatch. The whole construction is raised several feet above the ground on a bamboo platform supported by posts or piles of tree trunk, under which domestic animals run about freely. The floor rests on two or more layers of support consisting of splintered and whole bamboo grids to ensure appropriate rigidity. This platform is enclosed on four sides by a fence of bamboo lattice, leaving only one entry to which one accesses by a bamboo ladder. This protected area contains two constructions :

- Usually facing the entrance of the compound, at the rear of it, is the main building, where household members work on various domestic chores, have their meals and sleep. The main house has only one entrance doorway, in front of which lies an open platform (hong, literally “front”). At the back of the building, a second smaller open verandah (pang)

- Occupying one side of the compound and most often oriented perpendicularly to the main building (although sometimes facing it, with the entrance located in between) is a smaller house (hong pharla) which primarily serves as a reception hall for guests. Occasionally it is used as a sleeping room for unmarried boys of the household when the main house is too crowded, as well as temporarily for married children before they establish their own separate residence. This annex building has a unique entrance doorway too.

The external aspect of the two buildings is very much similar :

Both are single rectangular structures with walls of interlaced bamboo strips. Remarkable is the absence of nails, wires or metal clippings. Bamboo thongs are used to tie structural and non structural elements. Bamboos are also used for the roofing structure, including the ridge pole. The eaves in the front and rear sides (more rarely the overhanging of the gable when the roof is set up perpendicularly) form two small porches. Roofs are thatched by using a species of grass [sun grass ?] reaching a height of 1.5 to 2 meters, available in the nearby forests. The eaves do not extend much further down than fencing level.

The interior of the two buildings, however, differs : the dwelling-house is divided by a transverse lattice-work partition into two sections, kam and kut, both containing a fireplace, while hong pharla is not compartmented and does not contain any fireplace. Moreover all household goods (grain, firewood, clothes, kitchen appliances, jewellery and other valuables of the family) are stored in the main building only. Baskets of bamboo serve the purpose of wardrobes in which paddy, household goods and clothes are kept. Joints of bamboo are used as containers for water as well as ornaments and other valuables of the family.

Entering a Karbi dwelling-house one first get into a first room called kam. On the left side lies a raised platform of split bamboo (thengkroi) for storing kitchen artefacts and, more or less in the center of the room, a fireplace. The rear side is used as a store room for wood (pang-a-thekroi) and, delimited by a bamboo lattice partition, a sleeping area for unmarried girls (dambung). Boys, as well as an eventual newly married couple, also sleep nearby but separately. (The raised platform of spilt bamboo which serves as a bed).

From kam, one can access directly either to the back verandah (pang) or to another room (kut) which also contains a central fireplace. Kut can be entered only from kam. It is in fact the innermost area of the house where all the sacred and important possessions of the family are kept. The rear side is occupied by the rice store room (sok angkro). The sacred household paraphernalia (a storage basket, marjong, containing other ritual artefacts) are located in the most valued part of the house, i. e. attached to the main pillar. When sleeping, the household master should always have his head close to this pillar. Marjong (the name applies both to the basket only or altogether with its contents) is in fact oriented towards the side of the pillar which faces the household master’s sleeping place, and placed just above his head.

Social rules within the house

Among the Karbis as elsewhere, spaces within the house are encoded with social and cultural meanings which are manifested in the many conventions regulating their use. The way spaces are separated and linked is determined by social and cultural norms, so the observation of the use of domestic spaces is a relevant clue for understanding the true nature of social relationships. At this level it would be false to consider that the Karbi house is simply divided into a private part and a public part where all social interactions take place. In fact both compartments are multi-functional spaces, where guests are entertained, cooking is done, materials are stored, and both serve as bedrooms. Hence understanding the cultural meaning of the house division requires a more cautious approach. In the case of Karbi society, the spatial distribution of persons and functions is primarily grounded in kinship ground : inside the domestic group, it is primarily based on the degree of parental proximity to the household head. Beyond the domestic group, the encoding of space expresses the perception and degree of acceptance of others.

Spatial ordering of sleeping positions in the household

Household members and guests are not made to sleep outside on the raised platform (hong), but always inside. As far as sleeping is concerned, kut access is restricted only to the household master and his wife. Only tolerated are children below the age of 5 of 6 years who are generally made to sleep besides their mother. Beyond that age, they must move to kam area. Although occupying the same sleeping place, the positions of the two household heads are not equivalent since the household head should have his head closer to marjong than does his wife. In kam, unmarried boys and girls sleep separately, and only boys eventually move to sleep in hong pharla if needed.

Spatial ordering for meals and reception of guests

Members of the household usually eat together in kut, unless guests are invited in hong pharla (in which case they will be joined by the household master). While having his meal in kut, he generally sits facing the fireplace next to his wife, followed by the other members. The household master should always be the first to eat the food prepared for the family (meaning it has not be tasted by anyone before) and the first to be served.

Theoretically, all elders of the same clan (kur-isi, lit. “one clan”) as the owner of the house are allowed to sit in kut. In practise, this access is permitted to clan elders of the same regional subdivison (Chingthong, Amri, Rongkhang or Dumrali) only. Ethically speaking, only elders should be invited although other members may have access to it if needed. No one else is admitted in kut. Village headmen, officials and all important people, if not belonging to the same regional section of the owner’s kur-isi, will be received in hong pharla.

Apart from household members, those who are invited to sit in kam instead of hong pharla are only :

- people whom the owner knows personally, called chini-chetek, literally “known very well to each other”;

- kin related people in general, including both close relatives (hem-isi, lit. “one house”, or nit, lit. “intimate”) and far relatives, designated as chepho-chiri (chepo = touch; chiri = to lead).

Important visitors received in kam are served rice beer or liquor as a sign of respect. This is also the case for wife’s givers (representatives of the mother’s lineage such as mother’s brother or mother’s brother’s son). On the contrary wife’s takers are supposed to bring rice beer along with them and serve it to the house master (who is in position of wife‘s giver to them), as would do also all those coming as employees or wishing to sollicitate the household master for something. This reflects status inequalities between wife’s givers and wife’s takers in Karbi society, the former being superior to the latter.

The house as a ritual unit

The Karbi house is a residential, economic, but also ritual unit. The responsibility to propitiate the household spirit as well as to perform all kind of domestic rituals is usually given to the eldest son who is taught all the ritualistic procedures. In case the eldest son refuses or is unable to take the responsibility, the next immediate son will get it. Whoever takes charge of domestic cults is regarded as Hemripo (hem = house, ri = to lead, -po : male gender suffix) and, as such, should inherit the parental house.

A Sociological Study of Rongker.

A Sociological Study of Rongker.

2nd April 2006

The Constituents of a society and the processes within it maintain the equilibrium of the Social system. " Religion" is such a part of the Society which inifies the systems of the Society which unifies the systems of the Society about its moral values. Rites and ceremonies are two essential components of the institution called "Religion. These, in one form or other, are met with in every culture. All the festivities are the product of religious motives and human activities. These bring happiness to the life of the people by associating it with merry-making. This particular item of culture symbolises the basic social values,norms and views of the community.

Though the Karbis do not like themselves to be called as MIkirs even today the term Mikir is used to a great extend. According to Dr. D.N. Majumdar. " The Karbis are a combination of four smaller groups each of which is ideally endogamous. These groups are : Chingthong, Ronghang, Amri and Dumrali. The Karbis family is essentially nuclear, though a son or daughter may provisionally stay with the parental family for sometimes after marriage. They have a number of patrilineal clans and the society as a whole has a distinct patrilineal bias as already discussed in the topic social structure. They traditional Karbi religion had a belief in a supreme deity, Barithe. At present time some Karbis claim themselves to be Hindu, some have been converted to Christianity and very few adhere to the traditional religion.

The Karbis perform various rites and rituals throughout the whole year in order to appease different deities and spirits. Every step of traditional life is marked by some kind of ritual with religious or magical significance.

Karbi ceremonies can be divided into three levels viz. Individual, Village and Regional. Sacrifice of birds and animals and the use of rice beer are indispensable part of every religious rite.

The Rongker is the annual festival of the Karbis which is observed once in a year by each individual village. There is no specific times for the observance of the festival. Different villages may observe this festival at diffferent time. This observance of the festival depends entirely on the convenience of the villagers concerned. In order to meet the expenses of the rituals, conected with the festival, the whole village contributes in cash and kinds. Sometimes subscription and donation are also collected from the neighbouring villages. It is better to mention that the worship of different deiteis, during the Rongker may vary according to the locality. Here I shall describe the performance of the Ronker with reference to the Village in Ronghang area.

The Rongker is observed in order to appease the local deities, associated with the welfare of the village, and also to get rid of all eveil happenings. The festival lasts for three days. The main part of the festival is performed in an open field, where a thatched roof is collectively constructed by the villages to provide sitting accommodation for the participants. The whole festival can be divided into four major parts, viz

1) Sadi====The Process of inviting the deities.

2)Karkli==== Worship of the deities. This part can again be subdivided into two parts..

These are-

* Kibo-Kaba===offering of meals to the deities.
* Koia-abida===Offering of areca-nut and betel leaves to the deities.

3) Rongphu-Rongling-Kangthin====Drivingout of evil spirits, from the lower to the upper part of the village by way of dancing, and

4) Langhe Rongker===Concluding part of Rongker performed near a bathing "ghat" to prevent attact by tigers.

All together 12 deities are worshiped for the Rongker festival.

1) Longri sarpo : The is the presiding deity for the Festival Rongker. The deity is the Local god where the village , which is conducting the festival falls. This deity is responsible for the welfare of the the Longri ( meaning Kingdom or jurisdiction).

2)Hemphoo : The supreme household god of the Karbis , believed by some of the scholar to be " Vishnu of hindu mythology "

3) Mukrang : He is also a households god, His position is next to Hemphoo believed by some scholar to be " Mahadeva of hindu mythology" .

4) Rosingja : A domestic goddess of the Karbis, She enjoys a position next to Hemphoo Mukrang in the hierarchy.

5) Bamun : A local deity believed to be vegetarian.

6) Ningding Sarpo : The god of Patience.

7) Rit-Anglong : The deity in-charge of agriculture.

8) Than : Another local deity who lives in the jungle. It is believed that this deity can protect the crops and people from wild animals ans insects etc.

9) Murti: A headless malevolent spirit who lives in a hole under the earth.

10) Arlock : The deity who lives in a land that stands between two hills.

11) Kuthepi: The deity who looks over kuthepi territory

12) Theng : It is another deity who lives in the jungle and can cure some deases like flue, body ache, head ache, tooth-ache and other physical pains.

The male folk of the village are gathered at the site in the morning with all necessary items required for the Karkli. 10 ( tens) earthen duwans (alters) are made on the eastern side of the site. The shape of the laters are semi-lunar except the later of the Murti , which is a pedestal shaped one.It has already been mentioned that the Murti is a headless spirit. So, the shape of the alter for the spirit is made in such a manner, so that he can rest there with comfort. It is to be mentioned here that Hempho, Mukran and Rasingja , are regarded as brothers and sister and they share a common alter. so only 10 duwans are made though 12 deities are worshipped. the duwans are constructed in a row heading south-north direction. The duwans are made in accordance with the names of the deities listed earlier except for the second duwans , which is shared by Hemphoo, Mukrang and Rasingja. A horbong (gourd with tapering mouth, for holding wine) filled with horso( first made wine offered to the deity) isplaced on the alters in the name of the respective deity. On the duwan of Ningding Sarpo two small branches of bamboo are erected. On the duwan of murti a few branches of Basil (Ocimum sanctum) and a few bamboo sticks are erected. Similarly a branch of Fongrong (a kind of tree used for worshipping god) is placed on the altar of Arlock . Nothing is placed on the duwans of the other deities except the horbong .

Though the entire male folk of the village take part in the Karkli, the main tasks of it are performed by the Kurusar (the main priest), who is assisted by the Deuri, The Barwa, The Thek-kere (all religions specialists) , the Burtaman ( an official of the Karbi Kingdom) the Rong-A-sarthe (Village headman) , the Riso Basa ( youth leader of the village) and a few elderly villagers who are well versed with the system of worshipping the deiteis. It isnot cumpulsory for the participants to take bath before performing the Karkli buth they must purify themselves by sprinkling water with the leaves of the sacred basil (Tulasi, Ocimum Sanctum).

All the sacrifices needed of animals and birds are made in the name of all the deities except for the deity Bamun, who is believed to be vegeterian. Then feast is orgainised at the end of the rituals.Thekere predicts the future of the village by looking at the heart and intestine of the sacrificed animals.

The third part of the Rongker is called Rongphu-Ronglin-Kangthin which means driving out of evil spirits from the lower half of the village to the upper half. It is also called Ajo-Rongker, It is performed at the night of the second day. A duwan is made at the end of the village road and a chicken is sacrificed in the name of Ajo-Angtarpi.

The forth and the concluding part of the Rongker is called Langhe Rongker. It is observed at the third day of the festival.A duwan is made in the bank and a cock is sacrificed in the name of Arnam-teke ( The tiger god).

Taboos observed during the festivals:

1) Husking is prohibited during the performance of the Rongker in the Village.

2)Participation of the female folk in any part of the Rongker is strictly prohibited.

3)No one is alowed to go to 'Aar' (Jhum Cultivation) or any agriculture activities.

4) No villager is allowed to leave the village during the performance of the Rongker.

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Photos

Some of the pictures of the karbis.

A karbi girl weaving cloths.

Jamboli Athon- A symbol of the karbis , Five branch representing five clans of the Karbis.

Youth Performing a Karbi Dance called Chong-Kedam, a warrior dance.

Another Picture of Chong-Kedam.

A typical Karbi House ( side view)

A Karbi House ( front view)

Instrument used by the Karbis for Chong-Kedam dance.

A Karbi Lady in traditional dress.

A Karbi Dance

Karbi women in their traditional dress.

Karbi Dance .

Karbi Arts

Social Structure of the Karbis

Division of the society - rules of descent

The Karbi society is Patrilineal and segmented. Patrilineal descent is important in determining the social Identity of a person, inheritance, prohibitions and prescriptions pertaining to the choice of marriage Partners. The Society as a whole is divided into clans, subclans, and lineages, whose members reckon their presumed kinship and common ancestry through the paternal line only. Five primary Patrilineal sections or patriclans (Kur) are further subdivided into more than 80 sub-clans or Patrilinages ( Please refer Clans List). Karbi Language does not makes a real distinction between different levels of segmentation: subclans and patrilineages are only called kur-so (”Small Kur”). Individuals of both sexes use their clan name as patronyms in administrative documents, hence their number is very limited.”A gender suffix (-Pi) is added to clan names patronyms when applied to women ” (such as in Phangcho-pi applied to a girl/woman of the Phangcho clan). A very interesting feature prevalent among the Karbis is that daughters retain their clan’s name even after marriage : a married woman continues to bear her father’s patronym. However the agnatic line is not extended further as her children assume the title of their father only.

With the exception of the Ingti (Lijang) clan to which a few symbolic privileges are conceded as traditional holder of priestly offices, all clans are socially of equal order.

Exogamy

The Karbi clans (kur) have been strictly exogamous groups and still seem to be so. They are the effective divisions of the society, the sub clan and kindred being of secondary importance. Sexual or marital union between people belonging to the same clan is considered incestuous as they are considered as siblings, and any violation of this rule may lead to public banishment. Interestingly, a man and a woman will be regarded as brothers and sisters even if their mother’s clan is same, though they might belong to different clans. Hence they cannot marry each other. This rule, however, does not apply to partners whose paternal grandmothers (father’s mothers) are of the same clan.

Rules of inheritance

The basic rule of inheritance is that all immovable property (land and buildings) as well as family artefacts are to be distributed among a man’s sons, whereas all the jewelry is passed down from mother to daughters and shared equally among them. Cash is divided among both sons and daughters. Generally all sons get equal share of the parental property, except for ritual artefacts of the household which are inherited by the eldest son alone.

Article written by Mr. Bouchery Pascal, Lecturer in Anthropology, University of Poiters, France.

Marriage Circle Rules.

Marriage Circle Rules.

TERANG—->INGTI—–>TIMUNG—–>ENGHI——->TERON——>TERANG

The above marriage circle is adhered by the karbis since time immemorial. The Karbis are custom bound to follow and observed it.

A terang and all its sub-clan should by custom marry an Ingti girl. A Teron should marry a terang girl. A timung should marry an Enghi Girl and An Ingti should marry a Timung Girl.

Any valid and legal marriage among the karbis is a marriage according to the marriage circle. This marriage circle is a must among the karbis till recently. Any violation of this circle was considered as a crime.

But by now, the violation of the marriage circle custom is very frequent. And it seems that the Karbi Society itself has under gone a remarkable change.

The only prohibition which is adhered to till today is the marriage within the same clan, and any violation of this awaits ex-communication and social boycott from the society.

Source: Mr. J.S. Terang, Former Deputy Adviser, Anti-Coruption Bureau, C.B.I( Central Board Investigation), India.

Marriage Rules in karbis

There is a close association of the kinship terminology with the Karbi matrilateral cross-cousin marriage consisting for a man to marry his mother’s brother’s daughter (MBD). At every generation a man is encouraged to choose his wife from the same clan, his mother’s clan. Such a prescriptive rule of alliance unites a whole series of distinct clans or lineages on the basis of wife-taking and wife-giving relationship.

The classification of the kin and the marriage system are obviously linked. It can first be seen in the fact that parallel cousins (father’s brother’s children and mother’s sister’s children) are equated with siblings and therefore not marriageable, while cross cousins (father’s sister’s children and mother’s brother’s children) are clearly identified by several distinctive terms (Karbi terminology is remarkable by the profusion of such terms).

Besides, the following equations :

EBW (m. s.) = MBD+

MB = WF = WFB

MBS (m.s.) = WB (m. s.)

MBW = WM

MBSW = WBW

FZS = ZH (m. s.)

FZH = HF (f. s.)

S = BDH (f. s.)

D = ZSW (m. s.)

DH (m. s.) = ZS (m. s.)

FZ = HM

FZH = HF ( f. s.)

FZD (f. sp.) = HZ (f. sp.)

For the abbr. meaning please refer to Karbi kinship Terminology.

are strongly suggestive of marriage preference with the mother’s brother’s daughter. It becomes apparent in the diagram below :

In black, kinship relations as considered from a male point of view. In red, kinship relations as considered from a female point of view. In blue, karbi kinship terms

Diagrammatic representation of preferential marriage arrangements among the Karbis, showing the reflection of the prescriptive rules of alliance in the terminology

In the case of a man marrying his mother‘s brother‘s daughter, his maternal uncle will become his father-in-law. The terminology applies the same term Onghai to denote both relationships. Similarly his mother’s brother’s son will be his brother-in-law, and the two again are equated (Ongsar). A man’s maternal uncle’s wife will become his mother-in-law, both being classified as Ni. The latter term is again used to denote two other linked relations, his maternal uncle’s daughter-in-law who is to become his wife’s brother’s wife. In such a marriage arrangement, a man’s daughter would become his sister’s daughter-in-law, and therefore the terminology classifies them into the same category Sopi. Reciprocally a woman’s son would become her brother’s son-in-law, again both fall into the same category, Sopo. The system being generalized to all clans, a man’s sister should be married to one of his father’s sister’s son, therefore not surprisingly a unique term (Meh) is applied to denote both paternal aunt’s son and brother-in-law.

Prescribed matrilateral cross-cousin marriage (marrying the MBD) is also reflected in the fact that the category Ong includes not only the maternal uncle but also his sons and grandsons, the relative generation being identified only by using appropriate suffixes (-hai, -sar, -so). This indicates a permanent relationship of one’s own lineage with the maternal uncle’s lineage or clan, from which wives are received through generations.

Karbi Kinship Terminology

I’m really thankful to Mr. Bouchery Pascal, Lecturer of Anthropology, University of Poiters, France for his keen interest in studying about the karbis and allowing me to publish his works in my blog. He has been working on the karbis for the last one month with the information I have been providing and he is really showing his expertise by completing the following list of terminology at a very unexpected span of time.He has visited India several times, and conducts research on Tibeto-Burman speaking societies of North Eastern States, including Karbis . It really gives me satisfaction to provide all the information he wants which are within my reach. I wish him all the very best and foreseen that the day will not be far when he will be a known man among the karbis for his contribution towards them at par with Charles lyall, who was the first man to study the society of the Karbis.

KARBI KINSHIP TERMINOLOGY

1. Phu’ : FF, MF

2. Phi : FM, MM

3. Po’ : F

4. Pai/pei : M

5. Pesar : FeB, FeBW, MeZ, MZH+, HMeB

6. Punu : FyB, MZH-, HMyB

7. Pinu/Penu : FyBW, MyZ, WFZ (pinu)

8. Ni : FeZ (m. sp. eventually with suffix -sarpi), FeZ (f. sp., eventually with suffix -hai denoting respect), FyZ, (m. sp., along with bai), MBW (m. sp., with suffix -hai), MBW (f. sp.), MBSW (m. sp), FZSW (m. sp.), WBW (m. sp.), WM (with suffix -hai), WMZ (with suffix -hai), HM (with suffix -hai), HMZ

9. Lok : FZH, HF (f. sp., with suffix -hai denoting respect)

10. Ong : MB (m. s., with suffix -hai denoting respect), WF (with suffix -hai), WFB (with suffix -hai), MB (f. sp.), MBS (m. sp., with suffix -sar), MBS (f. sp.), MBSS (m. sp. with suffix -so) MBSS (f. sp.), WB (m. sp., with suffix -sar)

11. Ik : eB, yB (f. sp.), FBS+, MZS+

12. Muh’ : yB (m. sp.), FBS-, MZS-

13. Ni/bai : eZ (m. sp.), FBD+, MZD+,

14. Bong’ : yZ, FBD-, MZD-

15. Teh/Bai : eZ (f. sp.), eBW (f. sp.), FZSW (f. sp.)

16. Meh : FZS (m. sp., eventually with suffix -hai denoting respect), ZH (m. sp., eventually with suffix -hai)

17. Neng : MBD (f. sp., with suffix -hai denoting respect), FZD (f. sp., with suffix -so), BD (f. sp.), yBW (f. sp.), yZH (f. sp.), MBSW (f. sp.), BSW (f. sp.), HZ, HFZ (with suffix -hai),

18. Tepi/ Tipi : eBW (m. sp.), MBD+ (m. sp.), WZ+ (m. sp.)

19. Korpi : yBW (m. sp.), MBD- (m. sp.), WZ- (m. sp.)

20. Tepo : eZH (f. sp.), FZS+ (f. sp.), HB+

21. Korpo : FZS- (f. sp.), HB-

22. Philipi : FZD (m. sp.), ZD

23. Sopo : S, BS (m. sp.), ZS (f. sp.), BDH (f. sp.)

24. Sopi : D, BD (m. sp.), ZD (f. sp.), BDH (m. sp.), ZDH (f. sp.)

25. Ikso : BS (f. sp.)

26. Munhai : SW, BSW (m. s.), ZSW (f. s.)

27. Usha : DH (m. sp., with suffix -hai denoting respect), ZS (m. sp., with suffix -hai), BDH (m. sp., with suffix -hai), HZS, ZDH (f. sp., with suffix -hai)

28. Phu : ZDH (m. sp.)

29. Su’po : SS

30. Su’pi : SD

31. Piso/ Peso : W

32. Penan/ Pengnan : H

33. Phuso : WMB

To read the above table :

F = father; M = mother, eB = elder brother; yB = younger brother; Z = sister; S = son; D = daughter; W = wife; H = husband; + = older than speaker; - = younger than speaker; m. sp. = male speaking; f. sp. = female speaking.

So FeZS should be read as father’s elder sister’s son.

Festivals Of Karbis

Festivals of the Karbis

Among the festivals observed by the Karbis, mention may be made of the “Chojun Puja” or “Swarak Puja” ;“Rongker”; “Sok-keroi”; “Hacha-Kekan”, “Chomangkan” , etc. While the former four festivals are socio-religious in nasture and the letter is a social one.

The spot for “Chojun Puja” or “Swarak Puja” is generally selected near the house of the family which wishes to perform the puja. The deities in this festival are Barithe, Shar Arnam, Arni and the Devil Hi-i and other smaller Gods. Hemphu, the greatest God of the Karbis is also propriated.The puja is peformed for the welfare of the family.

Rongker is performed at the beginning of the new year by propitiating the different gods and goddesses for the well being of the entire village. The deities are worshipped by all the elderly male people of the village so that with their blessings the people of the village could be free from diseases, natural calamities during the year and the families could have a good harvest. The women are not allowed to enter into the worship arena.

There is an another kind of Rongker performed in a greater scale. This type of Rongker which is performed at the beginning of every 5 years is called Wofong Rongker. This Wofong Rongker is performed for the well-being of all the people of the villages that fall within the jurisdiction of a Mauza (a revenue administrative region consisting of a number of revenue villages). Each revenue village is represented by the village headman and a number of village elders (males only) in the performance of the Wofong Rongker. While the Rongker performed for a village is only of one day’s duration, the Wofong Rongker continues for two days.

Sok-kerroi festival is observe when the paddy field is ripened to the fullest extent. The ripened paddy is cut and taken to a place specially cleared in the field. Then the paddy is dehusked on the floor and the paddy is collected. A large number of youngmen go and collect paddy in bags and carry it to home. There starts a great rejoicing and the young ones dance to their hearts’ context. Sok-erroi means the carrying of the paddy from the field. In the festival, one person is selected as the leader who provides the leadership in dancing and singing. He is called ‘LUNSE”. He is the director of singing and dancing.

The Hacha-Kekan is not exactly based on the folk-tales.Hacha-Kekan festival is associated with the after harvest rejoicings. There is no fear element in it and there is no need to propitiate any god. Hence it is to be assumed that the Hacha-Kekan is secular in its activities and differs substantially from another festival - RONGKER. Because, the latter needs the propitiation of god.

Although, the Karbis perform the funeral ceremony at the time of the cremation of the deceased, they also perform the death ceremony called “Chomangkan” at a later date for the eternal peace of the deceased. It is the most elaborate and expensive socio-religious ceremony of the Karbis which containues for four days and four nights non-stop.The ceremony does not require any formal invitation and all are welcome to it. In spite of the sad undertone, it is the proud day for the family and they welcome all with great warmth. They come in batches and everyone carries a symbolical rod with 5(five) branches and at the end of each branch, there is a wooden bird, which is called in Karbi “Vo-rali”. The whole rod is called “Jambili Athan”. This is the symbolical representation of the tribe and it is also the symbol of clan unity.

Photo Above:-Jambili Athon

The Jambili is a very interesting phenomenon. The tribe has five Kurs or clans and the Jambili has five branches. Under the cover of it, the Karbis listen the story of their origin. It is called “Muchera Kehir”.

RONGKER & CHOMANGKAN

Celebrated In : Karbi Anglong, Assam. Celebrated by : Karbi Tribe Significance of Rongker : For the well being of people and good harvest Significance of Chomangkan : Death Ceremony

Blue and lusty green hills, covered with mist, the giggling springs, fragrance of wild flowers, and the call of the cuckoos have made Karbi Anglong the peaceful abode of the Karbis, the Mongoloid group who migrated to this land several hundred years BC. Karbis are very peace loving people.

Peculiar Features Of The Karbi Festivals Rongker and Chomangkan are the two most important festivals of the Karbis. Rongker is basically a springtime festival and is performed at the beginning of the New Year. To propitiate different gods and goddesses for the well being of the entire village, the elderly male folk organise Rongker so that people could be free from diseases, natural calamities for the entire year. They pray for a good harvest too. The women are not allowed to enter the worship arena.

On the other hand, Chomangkan is a festival, dedicated to the dead. It is primarily a death ceremony. It depends upon the convenience of the locality. This festival is a must for every Karbi. It is a non-stop four days rituals

Clans in Karbis

The name of all the five clan and its respective sub clan of the Karbis is as given below.

A) Lijang ( Ingti):

1. Ingti Hansek 2.Ingti Kather Bura 3. Kather Riso 4. Ingleng 5. Taro 6. Ingti Killing.

B) Hanjang ( Terang) :

1.Terang 2. Terang Engnar 3. Terang Ingjai 4. Terang Dilli 5. Terang Rongcheicho 6. Bey Ke-ik 7. Bey ke-et (Ronghang) 8. Bey Chingthong 9. Bey Dum 10. Bey Lindok 11. Bey Miji 12. Kro 13. Kro Nilip 14. Kro Nihang 15. Kro Khamu

C) Ejang ( Enghi / Inghi) :

1.Enghi 2. Rongpi 3. Rongpi Ronghang 4. Rongpi Amri 5. Rongpi Chingthong 6. Rongpi Lindok 7. Rongpi Meji 8. Rongpi Rongchehon 9. Ronghi 10. Ke-ap 11. Rengoi 12. Renglum 13. Rente 14. Lekthe 15. Bongrung 16. Kramsa 17. Hanse Lindok 18. Hanse Chingthong 19. Hanse Durong 20. Hanse Nongphili 21. Hanse Nongloda 22. Hanse Ka’I (Kalongtam) 23.Ronghang 24. Ronghang Lindok 25. Tisso Rongphu 26. Tisso Rongchitim 27. Tisso Rongling 28. Tisso Motho 29. Tisso Rongcheicho 30 . Tisso

E) Kronjang (Teron) :

1.Millik 2. Kongkat 3. Langne 4. Sirang 5. Dengja 6. Ai 7. Torap 8. Sir-ik 9. Miji.

D) Tungjang ( Timung):

1.Timung 2. Timung Rongpi 3. Timung Killing 4. Timung Phura 5.Phangcho 6. Phangcho Juiti 7. Phangcho Langteroi 8. Phangcho Ingnar 9. Phangcho Vojaru 10. Pator 11. Killing Miji 12. Lilling Nokbare 13. Senar 14. Senar Muchiki 15. Senar Meji 16. Tokbi Ronghang 17. Tokbi Totiki 18. Tokbi Chingthong 19. Tokbi Dera 20. Rongphar Senot 21. Rongphar Phura 22. Nokbare (Longthulu) 23. Nongdu 24. Nonglada 25. Dera 26. Senar Pator 27. Senot 28. Chalut Senot 29. Mu Chophi 30. Tokbi Killing.

Source: Mr. Chesong Bikram Sing Terang, Ex-General Secretary, GGKSA & Editor of Aturkimi, A Souvenir of the G.G.K.S.A ( Greater Guwahati Karbi Students’ Association), 1st Issue:2002-03.

About Karbis

Racially the Karbis belong to the Mongoloid group and linguistically they belong to the Tibeto-Burman group. The original home of the various people speaking Tibeto-Burman languages was in western China near the Yang-Tee-Kiang and the Howang-ho rivers and from these places they went down the courses of the Brahmaputra, the Chindwin and the Irrawaddy and entered India and Burma. The Kabis, alongwith others entered Assam from Central Asia in one of the waves of migration.

The folk-lores of the Karbis, however, indicate that during the long past, once they used to live on the banks of the rivers the Kalang and the Kapili and the entire Kajiranga area, the famous National Park situated in Assam, was within their habitation. During the reigns of the Kachari kings, they were driven to the hills and some of them entered into Jaintia hills, the erstwhile Jaintia kingdom and lived under the Jaintia suzerainty.

While a section of the Karbis remained in the Jaintia kingdom, others moved towards north-east by crossing the river Barapani, a tributory of the Kapili and entered into the Rongkhang Ranges. There they established their capital at a place called SOCHENG. The Karbis who migrated to the Ahom kingdom had to face the Burmese invasion.

The Burmese who invaded Assam perpetrated inhumane oppression on the people. The Karbis took refuge in the deep jungles and high hills leaving their hearth and home in the submountane regions. In order to save themselves from the greedy eyes of the Burmese invaders, the young Karbi girls started to use a black line from the forehead to the chin which is known a “DUK” with a view to making them ugly looking. While some of the Karbis migrated to lower Assam, some had crossed the Brahmaputra and settled in the north bank.

The Karbis have 5(five) clans called “KUR”. These are Terang, Teron, Enghee. Ingti and Timung. Each of the five clans has a number of Sub-clans. While Enghee and Timung have 30(thirty) sub-clans each, Terang have 15(fifteen) sub clans, Teron have 9(Nine) sub-clans , and the remaining clan Ingti has only 6(Six) sub-clans. These clans are completely exagamous and marriage between a boy and a girl belonging to the same clan can never take place since the children of the same clan are considered as brothers and sisters. Violation of this customary law obviously leads to ex-communication of the couple involved. Even in the cremation ground called Tipit or Thiri, area is kept demarcated for each clan. Although all the five clans are socially on an equality, Ingti being a priestly clan was supposed to have a higher status in former times.

Although, monogamy is the prevailing practice, there is no bar to polygamy and the cases of polygamy are very rare. Cross-cousin marriage is a preferential one. Like other tribal societies, the Karbis do not have the system of bride price. After marriage, the wife continues to use the surname of her father. But the children assume the title of their father. Thus, the Karbis follow the patriarchel system of family structure.

The settlement pattern of the Karbis is in the form of a village. Each village has a headman called Gaonbura or Sarthe who is appointed by the authority of Karbi Anglong Autonomous Council. But each revenue village has a number of hamlets situated kilometers apart. Each of the such hamlets has also a Gaonbura. Each Karbi village is named after the Gaonbura. The Karbis, like the other hill tribes, have a tendency to live on the hill tops. The Karbis who practice jhuming or shifting cultivation very often shift their villages to new jhum sites which might be 10 to 20 kms away from the present site.

Among the festivals observed by the Karbis, mention may be made of the “Chojun Puja” or “Swarak Puja” ;”Rongker”; “Sok-keroi”; “Hacha-Kekan”, “Chomangkan” , etc.
While the former four festivals are socio-religious in nasture and the letter is a social one.

The spot for “Chojun Puja” or “Swarak Puja” is generally selected near the house of the family which wishes to perform the puja. The deities in this festival are Barithe, Shar Arnam, Arni and the Devil Hii-i and other smaller Gods. Hemphu, the greatest God of the Karbis is also propriated.The puja is peformed for the welfare of the family.

The Karbis have their traditional dresses which are artistically designed. These dresses are woven at their family looms.There are separate dresses for men and women.

The aged men use an artistically designed shirt called Choy-nangpo and the shirt used by the young men is called Choy-hongthor. The men use a loin cloth called Rikong.

The Karbi women and girls generally use Pinicamflak, a piece of cloth tied around the waist like a Mekhela. A piece of artistic cloth is used by them to cover the upper part of their body and it is called Pe-kok. A very highly artistic waist band called Wankok is also used by every woman and girl. The ladies use coloured and striped Endi scarf called Khongjari during winter