'Bru Tripura Vision Essay\r'

' match to the legends one of the Tripuri prince was expatriated by the king, who on with his followers migrated to the Mayani Thalang bea of Lushai hills and founded a relegate everyplace there. He proclaim as king of the assert and the descendant of the exiled Tripuri prince ruled over the state for generations. In due course of time there was no heir to succeed the rump, which lead to anarchy in the kingdom. Owing to virtually internal feud and blood feud four spot teacher of the poor boymarine tribes, pull inly Twikluha, Yongsika, Paisika, Tuibruha and their suite left their hearth and home and migrated by Chittagong to the state of Tripura centuries ago.\r\nThese Reang headways could not climb up the Dombur hill measure for dickens consecutive times and succeeded in thirdly times. Mahendra Manikya was at the throne of Tripura kingdom. aft(prenominal) reaching to the capital, these chiefs tried to persuade the ministers and an new(prenominal)(prenominal)(a) bureaucrats to give them permission to ascertain the king and submit their memorandum precisely was not successful in doing so. By and thence they fix exhausted whatever food and edible they had brought with them and suffered a lot. They were very sad and disheartened by this. They were find out to send the message of their arrival to the king some(prenominal)how.\r\nIn order to send information to the king they broke the dam of the river Gumti where adoration was going on at that time. This was a serious crime and all of them were brought earlier the king. The king ordered them capital punish custodyt. Somehow this news came to Queen Gunoboti. The chiefs prayed in appear of the queen who later on persuading the king motivated to forgive these chiefs of their crime, who letter forgave them. Since then the Reangs became very obedient and loyal to the queen and throne of Tripura. It is said that the ueen Gunoboti fed these chiefs with her breast milk in a big pan of bras s, which is still total with Ktordofa, which was gifted by the queen. The queen gifted some(prenominal) a(prenominal) separate valuable things, which were c arfully preserved by Reangs till date. Historical Population figures In 1971 the Riang were the insurgent largest of the scheduled tribes in Tripura. There were 64,722 deal counted in the Riang tribe in Tripura that class. In 1961 the Riang had numbered 56,597 and in 1951 they had numbered 8,471. [1] According to the 2001 census, there were 165,103 Reang in Tripura. Meska and Molsoi groups\r\nThe Reang clans be divided into two groups: 1. Meska, 2. Molsoi. The Meska Group The Meska group is divided into seven sub groups or dopha, these ar as follows: 1. Meska :- â€Å"Meska” style the bum tree in in kau bru language. 2. Msa :- â€Å"Msa” representation tiger in Kau bru. It is said that the fore-father of this dopha was brought up by a tigress in his child hood same(p) the Romulus and prongy of ancient Rome. 3. Chorkhi :- â€Å"Chorkhi” room Spinning wheel in Kau bru, it is said that one Reang chief was speaking prurient about his daughter-in-law, when his friends started spinning the spinning wheel to musk the abhorrent of the chiefs.\r\nSo the descendant atomic number 18 named afterwards the chorkhi. 4. Raikchaoh :- â€Å"Rai” room cane in Kaubru, â€Å"kchaoh” gist red in Kaubru; it is said that the fore-father of this dofa apply to wear cane make red colour armlet. 5. wairem :- â€Å"wai” inwardness tie, â€Å"rem” means mix/hybrid in Reanglanguage. It is said that they ar descendant of Reang man and Kuki woman. 6. Tauma yakcho :- â€Å"Tauma” means hen, â€Å"yakcho” means toeless; the toes of the fore-fathers of this dopha resembled to that of hen. 7. Tuimuiyaphaoh :- â€Å"Tuimayaphaoh” means tortoise in Reang dialect, the fore-father of this dopha were suffering from bloodless patches like the tortoise che st.\r\nThe Molsoi Group The Molsoi group is sub-divided into six groups, which are as follows: 1. Molsoi :- â€Å"Molsoi” is the derivative of msoi which means msoi in Kaubru. Their fore-fathers stolon settled in the deer dominated squirt valley. Since they were called in that name. 2. Apeto :- â€Å"Apeto” is a type of fish in Kaubru. The fore-fathers’ belly was big like the belly of Apet fish. 3. Nouhkham :- â€Å"Nouh” means dramaturgy, â€Å"kham” means burnt in Kaubru; once the fore-father of this dopha’s house were burnt to ashes since then they were termed in this name. 4.\r\nChongpreng :- â€Å"Chongpreng” is a type of musical instru custodyt, it is said that the fore-father of this dopha used to detain by playing this musical instrument as they were suffering from â€Å"gungri” disease. 5. Yaohstam :- â€Å"Yaohstam” means ring of finger, it is said that the fore-father of this dopha used to used to wear ri ng and used to let on proudly to others. This dopha has been in extinct at present. 6. Reang kachko :- â€Å"Kachko” means chief in Kokborok, the fore-father of this dopha were chiefs of Reang. Ktor Dopha In the above bakers dozen dophas or sub-groups of the Reangs there are 26 chiefs or heads, who are designated as Kotor Dopha.\r\nKotor means head and dopha means clan or group. The chiefs are divided into two categories: * Rai, and * Kaskau. Rai and his subordinates chiefs * Rai :- â€Å"Rai” means Raja or chief of the sub group is bestowed as Rai. * Chapiya caravan inn :- clear Rai. * Chapiya :- Crown Chapiya Khan. * Dor kalim :- He is the priest of Rai. * Doloi :- Helper of Rai. * Bandari :- Store flight attendant of Rai. * Kanda :- Servant and holder of umbrella of Rai. * Doya Hajari:- Drum player. * Muriya :- saddle horn player. * Dugria :- Helper in of priest. * Dauwa :- Arranger of puja, or worshiping. Siakrak :- distributer of prasad, that is the sacrifi cial animal meat. Kaskau and his sub ordinate chiefs * Kaskau :- The chief minister of the sub-group is bestowed as Kaskau. * Yaksung :- He is the assistant of chief minister. * Hajra :- Servant of Kaskau. * Kangreng :- Umbrella holder of Kaskau. * Kormo : Servant of Yaksung. * Khan Galim: Umbrella holder of Yaksung. * K go onol :- The collector of food and other required articles. People of Kotor Dopha are exempted from paying taxes to the king. Occupation, goal and custom The Reangs are primarily an agriculturist tribe.\r\nIn the past they mostly used to practise the Huk or Jhum cultivation, like most other Tripuri tribes. only when right away shifted to modern agricultural put. nigh of the educated are employed in government job and many are occupying very high post in administration. Some have also started doing business also. spousal carcass The Reang is an endogamous tribe and had very belittled contact with the Bengali or other sub-tribe of Tripuri. But since the num ber 1 of nineteen century there has been some inter tribe trade unions and inter-caste espouse among them.\r\nThe marriage system is alike to other Tripuri tribe of Tripura. There is no dowry system but the bride-groom has to spend to father-in-law’s house for two forms before marriage is performed. There are two types of marriages;but now the system to spend to father-in-law’s house is no mandatory. Haloksai, and Haloksam. Parallel cousin marriage is prevalent but declining. Cross cousin marriage among the Reang is accidental. Child marriage is not allowed, leave marriage is permitted. Widows are proscribed to wear ornaments before one year is passed after the close of husbands.\r\nWidow and leave behindman are nix to blow upicipate any entertaining and enjoying programme or legal action or attending such activity within one year of death of their spouses. Remarriage of widow and widower are allowed after one year of death of the spouse. Monogamy is the present day practice of the society. Marriage is consistent through the matchmaker Andra, who goes to the likely bride’s parent for negotiation. Then the brides party is invited to nail the marriage in Kokswmgma, while pork, chick, rice, rice beer are served. Marriage is settled to the satisfaction of both the party.\r\nThe Okchai performs the wedding ceremony on the nuptial day fixed. The Reang widower is not permitted to get marry to an unmarried sodding(a) girl. The Reang marriage bond is very strong and Reang men cannot divorce without the consent of wife. If any Reang is alleged for two-timing(a) relationship and found to be true then they are dealt with strict punishment and heavy penalization is imposed upon. Dress and ornaments The traditional dress of the Reang is simpleton and plain like other Tripuri people. Traditionally the men wear a hand twist loin cloth and a piece of cloth as a wrapper for speed portion.\r\nThe women wear a long cloth called Rnai, a wraparound; from the waist to mound to the knees. A Rsa, covering the chest, and Rikatouh for covering the whole pep pill half of the body, wears the upper part of the body. These are woven by the Reang women, which are colourful and very debaucher full. But nowadays the educated mass are wearing all the modern dresses like any other part of the world. The Reang women are very cordial of personal decoration and take ofttimes make out for the makeup and hair-do. They love like other Tripuri people, ornaments, flowers, and cosmetics.\r\n silver ornaments especially the necklace of silver coins, the Rangbauk have a soak of place and status. Dance and music It is very much integral part of the Reangs daily life. No other Tripuri people are so hearty of jump like them. As a result the Hojagiri family bound of Riang sub tribe had attained achieved panegyric all over the world. Hozagiri Dance is the most known dance of the reang familiarity. While the theme of the dance bod y near to be the same as of other tribes, the dance form of the Reang community is quite several(predicate) from others.\r\nThe movement of hands or even the upper part of the body is somewhat restricted, whereas the movement beginning from their waist down to their feet creates a wonderful wave. stand on an earthen pitcher with a bottleful on the head and a lighted lamp on it, when the Reang belle dance twisting rhythmically the lower part of the body, the dance bewilders the onlookers. The Reangs also use the musical Instruments like Khamb, Flute made of bamboo and bamboo cymbal. The Reang women prefer to put on black Pachra and Rsa. Reang women put on coins ring, which generally covers their s rear endless upper body.\r\nThey also put on go made of coin in their ears. They are fond of fragrant flowers as ornaments to metal things Customs Most of the disputed and differences are settled by the people of Kotor dofa, that is by the Rai and Kasko of respective sub tribe. It is d one through the customary law of the Reangs. Whenever a disputes arise in the between the member of the community, a meeting is called by the Rai. All relevant arguments are heard and then justice is done according to the principle of inseparable justice. Whatever verdict or punishment is articulate in the judgment it is implemented with firm hand and payments of penalty etc. re made then and there. Religious belief and practices Majority of the Reang in Tripura puzzle to Vaishnav Hinduism. They claim Kshatriya status. A growing number of Christians, almost all of them Baptists, exists in both Tripura and Mizoram. In 1943, the Reang were subjected to forceful conversions during the rebellion by Ratanmani Noatia. During the end of 20th century, they were over again subjected to phantasmal violence in Mizoram by the Baptists. [3] desire other Tripuri people they also believe in many god and goddess. The centre figures are those of 14 gods and goddess of Tripura.\r\nTheir impor tant festivals are same those of prevailing in Tripura. These are Ker, Gonga mwtai, Goria, Chitragupra, Hojagiri, Katangi puja, Lampra uathop. The religious observance are community in nature, and each family has to contribute his part of cope of payment. It is called as Khain. All the religious festivals are arranged with the prior meeting of chiefs. In such meetings political, social, and religious matters of importance are discussed and decided by the bulk of the meeting. The deities of the Reangs are similar those of other Tripuri people. These are: * Sibrai’, the overbearing god or Mtai Ktor Tuima, the presiding deity of river, * Mainouhma, the goddess of paddy, * Khuluhma, the goddess of cotton, * Goroia, the god of wealthiness prosperity well being and war, * Kalaia, brother of Goria, * Sangrongma, the deity of mother earth, * Hathaikchuma, the goddess of hill, * Buraha, the god of jungle, * Thuhnairou, the god of death, * Bonirou, the god of lousiness spirit, * N ouhsuma, the goddess of house holds. Worshipping of the deities The worship of different deities are similar to the main-stream Tripuri people. Aokchai, the priest performs all the ceremony along with his helper.\r\nThe one thousand bamboo pole is used as deity in most on the cases. Different types of life rakehell like fowl, pig, goat eggs, etc. are offered in the worship. The place of worship is selected out side of the houses. Where the offerings are dedicated in the names of the deities in front of the wathop, green bamboo pole, the symbol of god. But the Rangtouk and Nouhsuma puja is held inside the house only. Two earthen pots are filled with saucily grown rice and at top of the pot some oval pebbles collected from huk specially. The pebbles are called the component part stone. And the pots (Rongtuk) are decorated with the rice powder, vermilion, and garlands.\r\nOne is named Mainouhgma, the other as Khuluhgma. Rituals on birth of a nestling On the birth of baby many pujas are observed. These are Kebengma, Abu suma, Khongkhonok kama, Maitukma etc. for the welfare of the baby. The fowl, prawn, several leaves of trees are needed. When the child grows up special form of worship has to be performed. Bukhuksini the seven-gurdian deities of witches are pleased with sacrifice of a pig, four fowls, and other things beside. Ceremony on death The mortal be are cremated. The obsequies is done in two stages: Broksakami and Kthuinaimo. Broksakami\r\nWhen a person dies his corpse is setoff bathed with the Chobtui that is â€Å"alkali water or soap” . After that he is dressed with new clean Rikatouh, head is dressed with another piece of rikatouh like the headgear. In case of woman rnai and rsa. Then a fowl is sacrificed in front of the feet of the corpse. Later on an earthen pot filled with mean and rice displace at the feat of the deceased and it is followed by dance rituals throughout the night. Rice bear is distributed to all the mourners excepting th e family members of the deceased. The undermentioned morning the body is laid to rest on pyre and cremated usually near a stream. Kthoinaimo\r\nIt is a ritual connected with the respectful and well want offering to the manes. Laotou or the soul deceased remains under the control of the Sisimangi, the son of Buraha , for a year and it is said that Sisimangi is the protector of the soul. On the day of the kathainaimi the widow of the deceased offers dried rice, meat, fish, fruits, and wine in the name of Laotau and Sisimangi, on the smangnouk , then taking the burnt clappers or ashes go to the charainok. It is worshiped for over a extent of one year or he succeeding(prenominal) hangrai, when it is immersed in any river or in Gomati River at Dumbur,or Ganga, according to the ability of the family.\r\nIn short the religious culture of the Reang is similar to that of other Tripuri or the Tripura’s other cast Hindu . Posted by BRU at 04:37 Email ThisBlogThis! Share to TwitterS hare to Facebook No comments: Post a Comment Newer Post property Subscribe to: Post Comments (Atom) Followers Blog history * ? 2011 (20) * ; December (6) * ; November (12) * ? October (2) * HISTORICAL BACKGROUND OF TRIPURA * Demography of Reang’s History About Me BRU View my complete pen | | Simple template. Powered by Blogger.\r\n'