Dimasa people

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The Dimasa people (or Dima-fisa, and also called Dimasa-Kachari) from Assam in northeastern India are a part of the greater Bodo-Kachari group. The Dimasas live mostly in the northern half of the North Cachar Hills, an administrative district of the Indian state of Assam, including the ravines of the Jatinga valley and the adjoining land. The Kachari kingdom is associated with the Dimasa people.

Contents 1 The Dimasa 2 Dimapur-the seat of ancient civilization of the Kachari 3 Religion 4 Society 5 Culture 6 Dress 7 Dances 8 References 9 See also

[edit] The Dimasa

UNDER CONSTRUCTION:

ETHNOGRAPHIC PROFILE: Kacharis seem to constitute one of the early autochthonous ethnic stratum of north eastern India. Most of the independent tribal communities currently found in this region are of Kachari origin. The Boro, Rabha, Sonwal, Thengal, Dimasa, Mikir, Garo, Hajong, Deori, Chutiya, Lalung, Hojai, Barman of Kachar, Trippra, etc. are communities of Kachari origin.

DISTRIBUTION: The Dimasa Kacharis are mainly concentrated in North Cachar Hills District of Assam. They also have sizeable population in Cachar and Nowgong Districts. In Cachar, following the formal conversion of their king Krishnachandra to Hinduism the ordinary Dimasas have largely come under the same. These new converts to Hinduism are called Burman of Kachar. On the other hand in Nowgong District the Dimasas have come under the influence of Assamese Vishnavism, and there they are called Hojai (Hojai is also a name of a Dimasa male clan. This term is also stands for the priest). In the North Cachar Hills, a some Dimasas from the historical village of Semkhor have become a separate group called Semsa Kacharis.

HISTORY: Kacharis being one of the autochthonous tribe of India's North and North-East, their history is believed to be as old as Mahabharata time. In the Mahabharata and other Hindu scriptures foothill dwellers of the Great Himalayas called ‘ Kiratas’ are mentioned. The term Kirata stands for Mongoloid racial communities, but historian believed that it indicates Kacharis.

The earliest Kachari settlements were in the foothills of the Himalayas. From there they moved to the Brahmaputra valley with their Capital at Kamruli (Kamupa). Sir Edward Gait and other historians are of the opinion that the Kacharis were the aborigines or earliest inhabitants of the Brahmaputra valley’. After hundreds of years of rule in the Brahmaputra valley, a bulk of this race due to socio-political turmoil, were believed to have migrated south of the Brahmaputra and settled in the areas of the present Sadiya of Assam after crossing the mighty river. A tragic story of how a section of this race separated other section of their people is still narrated amongst the Kacharis to this day. A certain Kachari King, probably due to socio-political turmoil or in order to escape constant Hindu influence over his people decided to mass migrate to the southern bank of the Brahmaputra (known to Kacharis ass Dilao) by crossing it. Thus a big plan was made and they selected a point of crossing near Guwahati or Bisswanath as some historians believe. Big sundi canes ‘ Raicing’, Logs and bamboos were collected and big rafts were made. Hundreds of such rafts were tied together forming a chain or floating bridge. One end of the chain of rafts was tied to a giant wooden post, while on the other end, the upstream one, about a mile long rope was tied and it was stretched across to the other bank by a towing raft. On the appointed day and time the king, his followers and other intending migrants gathered massively on the bank. The upstream end of the raft was pushed afloat. Men and elephant worked on the other bank and towed the trail of rafts to reaches the opposite bank. An ingenious pontoon bridge was thus created. The king followed by is countries, chieftains and retinue first shuffled across the pontoon. So large was the number of followers, rash and bustling amongst the emigrants followed. Every clan under their chieftain too eager to reach the other bank, giving little or no thought to the limited capacity of the pontoon. And amidst the on-rush and bustling, the pontoon gave way (some believed that the cane was actually cut down by some conspiring people). And no sooner masses under seven different clans landed the other bank then the tying ropes at different point broke down and adrift the detached trails of raft floated off with unfortunate people clinging on, while a considerable number were drowned. Thus drifting down for long distances some of the rafts touched the shallows or got stuck up in the reed clumps and the rocks of the river banks and thus most of the drifting people could land ashore. But they drifted too long a distance to be able to rejoin the main batch of their kinsfolk. They made settlement therefore, at different points of their fortunate landing. These survivors of the emigration incident had since been commemorating the event either by surname or in names of their settlement such as Basumatari, Hajowari, Khagrawari, Nalbari etc. About one-third of the intending migrants were stranded on the north bank. A chieftain of this group named Kundil followed up in the region of Sadiya as Kundil after his name, while other group establishes their princedom on the north bank under Bashala, the Mlechsa (Mech) Chief. Many believed that the section of the Kacharis who successfully crossed the Brahmaputra River proudly proclaimed themselves as the Dimasas, the sons of the great rivers. Another legend about the section of Kacharis came to be called as Dimasas goes like this- During a battle with their enemies a certain Kachari King after being pursued was taking rest at night on the bank of a river. He was thinking how to cross the mighty river along with his followers the next morning in order to escape the invading enemy. When he finally slept he saw a dream. In his dream he was told by an angel that a heron will lead then to other bank safely. However, the king was warned not to look back while crossing. Next morning the king told his men about his dream and accordingly they proceeded toward the river. To their joy they found a heron standing on the river. It flew slowly over the water and lo, the water separated and gave away. So the king and his followers rushed to cross the river. When about One third of them reached the other bank, a widow looked back to see if her only son was coming and lo the water gave engulfing a huge number of the people. Some swam back while some stuck to water ever they could get. Some were was ashore at different points while a considerable number were drowned. One section of these group, thus upon settling on the other side proclaimed themselves as the sons of the river or Dimasas.

Thus from Sadiya they further migrated toward south, on to the Dhansiri valley and established their capital at Dimapur presently in the state of Nagaland after a short stint at Kasomari about forty kilometers from Dimapur. It was here that the Kacharis undertook an arduous task of state building and flourished for several hundred years till 1536 when they shifted their capital in Maibang . The ancient historical relics still exist in and around Dimapur, particularly in the Dimapur fort called Kachari Rajbari in spite of the constant ravages of human encroachment, show that the Kacharis at that period had attained a state of the result of bricks making. Among the large tanks Podum Pukhuri, bangle Pukhuri, Bamun Pukhuri, Raj Pukhuri, Jor Pukhuri etc. still survive to this day. It is said in one folklore that during the invasion of the Ahom, The Kachari King had dumped gold and other precious metals in some of these tanks and believed to have told his subject that long after he left, a day would come when a male Mithun would come from the hills and dig up this gold by its horn which would weigh mound (about 240 kg) and that would be the time when Kacharis rise again and prosper.

The Dimapur Kingdom of the thirteen-century extended along the southern bank of the Brahmaputra, from the Dikhow river in the east to Kalang in the west and Dhansiri valley. Historian are not in the position to tell the exact date of establishment of the Kacharis capital at Dimapur. However, according to a Kachari tradition, the Muli bamboo( Wa-thi) flowered once after ever fifty years and during the region of the Kachari Kings at Dimapur these flowered nine times This means that they had ruled for 450 years at Dimapur, and since the Kacharis shifted their capital to Maibang in 1536 A.D Kacharis had established Dimapur approximately in 1087 A.D. This had been elaborated rightly by S.R. Thausen. A Dimasa Scholar in his own right, in his article. This fact becomes more vivid by the fact that when Ahoms invasion too place in this region in 1228 A.D. Dimapur was said to flourishing at its full heights. For, it must have taken at least hundred years for the King to build his state.

The beginning of the end of glorious Rule of the Kacharis at Dimapur began with the advent of the Ahoms in the upper Brahmaputra by the close of the fifteenth century. The expansionist behavior of the Ahoms lead to constant hostilities between the two. Thus in the year 1490 A.D. the major battle was in which the Ahoms were completely routed and their Chief Chuhenpha was forced to sue for peace. However peace did not last for long as the Ahoms intruded into the Kachari territory and set up a fort at Morangi(near the present Jorhat)and thus the battle ensued in 1526 A.D. and the Ahoms were again defeated and pushed back beyond the Dikhow river which became the natural boundary between the two principalities for some years. Meanwhile when the Ahoms kept on consolidating their army, the Kacharis, emboldened by previous successes, became complacent and neglected the security affairs of their country. Taking advantage of this, the Ahoms again broke their peace treaty with the Kacharis and set up a fort at Morangi and thus another battle ensued and the Kacharis were finally defeated due to superior number of army. A folk tale among the Kacharis says that the Ahom army rode on cows during this battle which completely shocked the Kachari army for it may result into killing of cows which they thought would cause defilement of their fight. It may be noted here that the Kacharis particularly the Dimasas at that period considered cows as ‘Kushu’ or impure. Only later after they had embraced Brahmanical Hinduism, did they come to believe that the cow was a sacred animal. After defeating the Kacharis monarch Khunkradao Raja, the Ahoms installed Dehtsung, the kings brother, as Dimapur King on condition of allegiance to the Ahoms ruler. However, within a few years the Kachari king revolted and refused to pay tribute to the Ahoms ruler and thus another battle became inevitable and in 1536 A. D. another fierce battle was fought. The Kachari King was completely defeated and the city of Dimapur was sacked. The survivors of the ruling clan along with loyal subjects thereafter shifted their capital to Maibang. However, as is evident from the history of wars and battles, a small bulk of subjects is always left behind. Similarly, a small section of Kacharis particularly the rural dwellers could not move with their royal survivors but took shelter in nearby hilly jungle till the Ahoms left Dimapur. This group of Kacharis were called by their later Kings as Digiosa or Dijuasa and the area of their civilization considerably much in advance of the Ahoms and other races of the region. The use of bricks and concrete mortars for building purposes, which were particularly unknown to others, was quite evident from the ruins of Dimapur fort.

[edit] Dimapur-the seat of ancient civilization of the Kachari

Situated on the banks of the river Dhansiri, (originally known as Dang-siri meaning a ravine of peaceful habitation) Dimapur, often described as the ‘Brick City’ by European scholars and also by the Ahoms, was the ancient capital of a ruling nation, the Kacharis, who were once a powerful and predominant race in the Entire North-East region particularly the Brahmaputra Valley. There are two versions of how Dimapur got its name. Many writers are of the opinion that the name ’ Dimapur’ was derived from Kachari words Di-meaning water, Ma-meaning big and Pur-meaning city or township in Sanskrit, while other believe that Dimapur is a corruption of Hidimbapur , meaning the city of Hidimba of Mahabharata fame whose wedlock with Pandava prince Bhima gave birth to Ghotokacha, who is believed to be the progenitor of the Kacharis. Later Hidimbapur devolved to Dimbapur and then finally to Dimapur. In some Kachari folklores Dimapur is often referred as Dimabhong Halali which implies that Dimapur was originally known by that name but was Sanskritized later by the Brahmins. In Ahom Chronicles Dimapur has been described as ‘Che-din-chi-pen’ (town-earth-burn-make) meaning ‘brick town’ or ‘ Che-Dima’ meaning town of Dimasa

The seat of capital of Dimapur Kingdom was originally surrounded by bricks walls of four feet wide, sixteen feet high with outer ditch running alongside the walls of sixteen feet width and twelve feet in depth except on the southern side where the river Dhansiri served as the natural ditch.On the eastern side there was a fine solid gateway with brick masonry of pointed double arcs. The gate was secured by double heavy doors hinged in pierced upright setting of solid stone blocks. At both ends of the battlement there were turrets of half quadrant shape and in between the arc-way and the turrets were niches resembling ornamental windows. On both sides above the arc there were symbolic works of sun flower. There were originally inset by bright brass coating and could be seen dazzling from the great distance.

Inside the fortified city, there were seventeen artistic stone pillars. These stone monuments were decorated with carvings of foliage, flowers, familiar animals and birds but nowhere any human images of gods and goddesses were seen. These implied that the Kacharis were free of Hindu influence at that time. These monoliths are believed to be lineal monuments of the ruling kings of Dimapur. The biggest of them was seventeen feet high and twenty four feet in circumference and was said to be memorial of the greatest Dimapur ruler Makardhwaj (probably Khungkradoa Raja who was given sanskritized name by Brahmins later) in whose time the traditional glory of the Kachari Kingdom rose to its climax and during whose time the conquests were made of Manipur and Burma by Dehmalu, the greatest warlord of the Kacharis. Also during this period, heroes like Rangadao ( Who was given the southern part of Dimapur, Ranga Pathar after his name), Degadao and mystic heroines like Waringma, Waibangma flourished in war affairs and mysticism. Other V-shape stone monuments seventeen in numbers indicated seventeen royal clans of the ‘Kachari Aristocracy’ a term used by Dr. Francis Hamilton, a renowned scholar of the Kachari Royal Clan.

Shri Sk. Barpujari in his book ‘ History of the Dimasa’ and some writers opined that the Kachari Kings to commemorated their Victory over other tribesman, erected moonlights of different shapes indicating the different traditions of the vanquished tribes. This tradition of carving victory memorial is in vogue among the hill tribes and it is possible that the Kachari kings might have followed the tradition of these tribes and it is possible that the Kachari kings might have followed the tradition of this tribes for administrative interest. Dr H. Bareh in the ‘ Gazetteer of India’ writes that the oblong V-Shaped stone pillars closely correspond to the similarly V-Shaped post protruding from the roof of the house of wealthy Angamis

The tallest and largest megalith which lies isolated from others and has a unique Sultanate style is believed to have been erected by the founder king of Dimapur who after vanquishing the tribes all around made his triumphal tower to commemorate his victory and this became a tradition setter.

In and around this old city, large number of tanks over fifty in number existed, although most of them have since either dried up or have been destroyed by reckless human encroachment without an iota of respect for the history. These tanks were believed to be either dug by the kings for providing water supply to their people or might have resulted due to brick making, as pieces of old bricks could still be found in and around these tanks and, as has been mentioned earlier, Dimapur was known for use of bricks. Most of large tanks are rectangular and have a hardwood seasoned poles planted deep at the centre of the tanks which have lasted for hundreds of years. Others are of irregular shapes without any such wooden poles. Inference in that, the former ones might have been dug by the kings for water supply and the later were habitation as Digjo Dijua meaning cut off from main river or stream’ and this tradition is still in vogue, and this area covers Dimapur and Kachari inhabited areas of Karbi Anglong District of Assam in the Dhansiri valley.

The present Dimapur is the commercial capital of Nagaland and is one of the fastest growing townships in the entire North-east region. But irony is, in the name of the modernity and development, this ancient city of Dimapur, whose historical relics finds a place in the World. Heritage is being gradually destroyed of its rich history by reckless human greed, and total destruction of its rich heritage is only a question of time.

[edit] Religion

The Dimasas believe in the existence of a supreme being called Banglaraja. Seven sons born from the union between Banglaraja and Hamiadeo constitute the seven important deities. The eldest of these seven sons is called Sibrai. Sibrai is the most respected and revered deity among the people. He is revered at the beginning of most of the important rituals among the people (Roy, 2002). Besides these seven important deities, there are lesser spirits of both malevolent and benevolent in nature. Of the malevolent spirits Sakainjeek are the most feared. Sakainjeek is a generic terms for a groups of dreaded female spirits. In many ways Sakainjeets are similar to witches. The Sakainjeek power is operated through a mortal female. Dipali Danda, one of the pioneering ethnographer on this community, recorded sueing of castes against witchcraft. Dr. Babul Roy, however, was of opinion that Sakainjeeks are more like other evil female spirits believed by the Dimasas. And, it is only recently that Sakainjeeks have assumed some witch characteristics, as the society has emerged to be further patriarchal in type (see, Roy, 2002).

Madai is a term stands for all such unseen/invisible deities, spirits, witches, etc. And Madai-kho (Madai = invisible deities/spirits; Kho = the home or place) stands for the place of worship. Every Dimasa village has several madai-khoes, as there are contrasting deities/spirits who can not be worshipped at the same place. Among the Dimasas, the clan organization is very strong. They have both male (called Sangfong) and female (called Julu) clans. Of the 40 male clans, 12 are important. Each clan has a titulary deity. The titulary deities of these 12 important clans are also considered important. There are clans priests called Jonthai for worshipping the respective clan deity of these 12 important clans. The village of jonthai is the daikho of that particular clan as such of the specific clan deity (for details of religion and clan organization see, Roy 2002).

[edit] Society

Dimasa Kachari is one of the few indigenous tribal communities in the world having the peculiarity of simultaneous presence of both patri and matri clan organizations. This being the case,it can be argued that the Dimasas represent an intermediate cultural stage between the matrilinean and patrilinean types. According to Roy (2002)the matriclan system among the Dimasas, however, is a later introduction. Such assumption could be quite valid as there is no parallel in other Kachari tribes from which the Damasas have originated.

The Dimasa Kacharis have 40 patriclans called Sangfong, and 42 matriclans called Julu/Juddi. They follow double descent rules and bilateral inheritance.

It is significant to note that Dimasa society is organized/structured around their different descent units/groupings (e.g. lineage, clan, tribe)strengthen by ritual performance at such different level. Thus, their society and religion are organized in an identical fashion (see, Roy, 2002).

An important institution of the village is Hangsao. It is an association of unmarried boys and girls of the village. It is organized for the purpose of working together in cultivation and lasts only for one year. Throughout the year, the members of the Hangsao work together in the Jhums cultivating by rotating an area of land at every member’s field.

[edit] Culture

Music and dance play an important role in the day-to-day life of the Dimasa Kacharis. They sing and dance expressing their joy in the youth common houses (‘Nadrang’) or at the courtyard of the ‘Gajaibaou’s house in popular common festivals like Bushu or Hangsao – manauba. The female owner of the house, where the Bushu festival is held, is called ‘Gajaibaou’.

By using their traditional musical instruments like Muri, Muri-wathisa, Supin Khram, Khramdubung, they present their traditional dances named – Baidima, Jaubani, Jaupinbani, Rennginbani, Baichargi, Kunlubani, Daislelaibani, Kamauthaikim Kaubani, Nanabairibani, Baururnjla, Kailaibani, Homaudaobani, Rongjaobani, Dausipamaikabani, Daudngjang, Nowaijang, Dailaibani, Narimbani, Rogidaw bihimaiyadaw, Maijaobani, Maisubanai, Richibbani, Michai bonthai jibnai, Homojing ladaibani, Berma charao paibani, Mangusha bondaibani, Madaikalimbani etc.

[edit] Dress

The males put on the traditional dresses like richa, rikaosa, paguri rimchau and rimchaoramai to perform the folk dances. The females put on Rigu, rijamfini, rijamfinaberen, rikaucha, rikhra, jingsudu etc. and wear ornaments like Kaudima, Khadu, Kamautai, Longbar, Panlaubar. Chandraral, Rongbarcha, Enggrasa, Jongsama, Ligjao, Jingbri, Yausidam etc.

[edit] Dances

The dance forms of the Dimasa Kacharis are complex in character. They are strictly dependent on instrumental music. No songs are used. Khram (drum) follows the rhythm of the Muri (fife) and so also the dancers. Though one may find the music from Muri to be monotonous, there are variations with noticeable microtones for different dance forms. That is why young men practice dancing at Nadrang during leisure hours and the village children follow the rhythm and stepping at a distance from an early age.

[edit] References

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• Roy, Babul (2002) "Descent groupings, belief system and social structure among the Dimasa Kacharies of Assam", Man in India, Vol.82,No.1&2.

[edit] See also

• Dimasa language