A comparative study of Ahom administration with Indian administration:

Pankaj Bora
Introduction:

The Ahom are members of the Shan branch of Tai or Thai family of the South East Asia. They entered in early 13th century from the eastern side and ruled Assam for 600 years. In this long 600 years role, they had an organized limited monarchy type of administration. Though this administration was not an adequate one like of modern time but it had certainly something which ensures its continuity for long 600 years. The Ahom administration was different from the modern administration. Though it has differences but we can find out some similarities between these two systems. To be more precise we can say that the Ahom administration had some features of modern democratic administration which India follows. So this paper is an attempt to compare the administration of Ahom with the modern Indian administration. In comparing the two models of administration I adopt several approaches like structural functional approach, political culture, decision making approach etc.


Ahom administration:

As this paper is a comparative analysis of Ahom administration with modern Indian administration so it is important to have an idea of what type of administration Ahom had. The Ahom society was a traditional society with traditional administration. Ahom administration was monarchical with lots of democratic values. Sir Edward Gait in his book “A History of Assam” said about Ahom administration as “monarchy was the normal form the Government although it was somewhat peculiar.” The Ahom administration was partly monarchial and partly aristocratic. N.N Acharyya in his book “The History of medieval Assam” called Ahom administration as “oligarchical monarchy”. The Ahom had a well organized administration which was a hierarchical system with several levels. A discussion about different officials, dignities and portfolios of the administration of Ahom can clear the model of that administration.

a) The King and the Royal families: The king who in Tai language called as Sargadeo was the virtual head of the state. He was the apex structure of the administration. The family from which the king belongs was known as “Royal Family”. Generally the son of the king becomes the next king. If the king had more then one son than the selection of the king was depended upon the collective decision of the Gohains.

b) Council of ministers: The next level in Ahom administration was the council of ministers. “There was council of ministers comprising of five ministers. They were altogether knows as patramantri which included the Borgohain, the Burhagohain, Barpatragohain, Barbaruah and Barphukan.”(Konwar)
a. The Gohains: There were three Gohains in Ahom administration. The king had to consult with these Gohains. The Gohain had the power to determine the succession of the monarch.

b. The BarBaruah and BarPhukan: The BarBaruah had to perform three fold functions- Administrative, Judicial and Military. Barphukan was entrusted with the responsibility of maintenance of diplomatic relations with Bengal, Bhutan etc.


c) Other local governors: They had the tradition of appointing some other local governors like Sadiakhowa Gohain, Marangikhowa Gohain etc. Besides that, Ahom kingdom also allowed some lesser kings who were known as Puwali Rajah.

d) Phukans: Phukan were the subordinate officials of Barbaruah and Barphukan. Both Barbaruah and Barphukan had six Phukan under them.


e) The baruas or the civilians: There were some Baruas allotted with Particular department. They were like Bhandari Barua or bar Bhandar Barua or Bharali Barua (treasurer) Bezbaruah (physician) etc.

f) The Khels: The Khels were the organized form of Paiks with certain gradation. The Khels were conducted by different officials at different gradation. The smallest unit of khel contains of 20 paiks and it is controlled by an officer known as Bora.


g) The paiks system: The paik system was one of the unique arrangements of Ahom administration. Paiks were the labour cum soldier of Ahom administration. The paiks had to indulge themselves in agriculture and other developmental activities in normal situation and in war they had to serve as soldiers. These paiks were organized in Gots. Each Got contained four Paiks.

This was the structure of Ahom administrative system or administration. The functioning of Ahom administration was also peculiar. In Ahom administration king was supreme authority, but he used to discuss with its ministers in the time of taking important decisions. The ministers and other officials had also great power in several fields.



Indian Administration:

Here by Indian administration my focus will be on the Union government, not the state government. India is a democratic nation with decentralize administrative system. It is a nation where there are two heads- prime minister as the real head and president as the nominal head. The structure of Indian administration is modern with separation of power and division of power. The model of Indian administration can be understood by discussing the structure of Indian administration.

1. President and Prime minister: In India prime minister is the head of the government as well as the real head and the president is the head of the state as well as the nominal head. K. K. Ghai in his book “Indian Government and Politics” said about the relation of prime minister with president as “all the powers of the President are exercised by the Prime Minister and the council of minister.” President is elected indirectly where as the leader of the majority party in Lok Sabha is selected as the prime minister.

2. Council of Ministers: Another level in Indian administration is the council of ministers. It is consist of the Prime Minister and such other ministers. They are appointed by the president. Its prime duty is simply to aid and advice the president. But in reality the council of minister enjoys all power meant for president. The members of the council of minister are responsible to the parliament.


3. MPs: Indian parliament is consisting of President and the two houses- Lok Sabha and Rajya Sabha. In Lok Sabha Members of Parliament are directly elected and in Rajya Sabha members are elected indirectly. MPs of Look Sabha are responsible to the citizen of India.

4. Civil Servants: another important structure of Indian administration is the civil service. It’s recruited on the basis of merit. There are several offices to carry out administrative works. For example there is IAS, IPS, IFS, etc. The nation is divided into several small parts for smooth administration like District, block, subdivision etc. and there are offices like district commissioner, block development officer etc are to carry out administrative work.


5. Governor: The governor is the head of the state. He is appointed by the president as the agent of the center in the state. He is the nominal head of the state.





A comparative study:

From the above study we can have a rough idea about the administration or administrative system of India and administrative system of Ahom. With the help of these ideas we can have a comparison between the two. For that we can use several approaches.

A) Structural Functional Approaches:

The structural functional approach explains various kind of political structure with respect to their performance in the administration. The society is treated as a single inter connected system in which each part of the social system has its own distinct features. This approach assume that administration is merely a subsystem of main social system which performs the function of making legitimate policy decisions. As the vary title of this approach suggest, it revolves around two key concepts – a) structures and b) functions. By structure it refers to those arrangements within the system which performs the functions. These are the institutional arrangement. On the other hand functions are those observed consequence which make for the adaptation or readjustment of a given system.

From this approach there are lots of similarities and dissimilarities between Ahom administration and the Indian administration. Similarities of Ahom and Indian administration are:
1. Both have some similar offices like the Phukans, Baruas of Ahom and District commissioner and block development officers of Indian administration.
2. As Indian administration has the position of governor in Ahom administration also there was a tradition of appointing some other local governors like Sadiakhowa Gohain.
3. In both administrations we can see the council of ministers. In Ahom they were the Gohains where as in India they are the ministers who assist the executive.

These are the similarities from structural point of view. Some dissimilarity is also there. These are:

1. India is a democratic nation where as Ahom administrative was a monarchial nation.
2. In Indian administration there are two heads but in Ahom administration there was only one head.
3. In Indian administration the council of ministers are elected and they are responsible to the parliament but in Ahom neither council of ministers are elected nor they responsible to anyone apart from the king.
4. Khel and Paik systems are some unique features of Ahom administrative structure but it is not seen in Indian administration.

B) Political Culture Approach:

Political Culture is the set of attitudes, believes sentiments and norms which give order and meaning to a political process and which provide the underlying assumptions and rules that govern behaviour in the administration. We can also compare the Ahom administration with modern Indian administration with the help of analyzing political culture of both.

The comparison of political culture of both Ahom administration and Indian administration indicates the following similarities:

It both the administrations there were at least some level of democracy with at least some level of decentralization of power.
In Ahom administration the king was generally from royal family and generally the son of the king becomes the next king. In Indian administration also there is such a tradition of family politics, where the son of a political leader becomes leader of the next generation. For that we can refer the Gandhi family.
Another similarity between the two governments, from political culture approach is that in booth the apex authority (in Ahom administration, the King and in Indian administration the Prime minister) has a tradition of consulting with its ministers.

These are the major similarities between Ahom administration and Indian administration from political culture approach. Apart from these similarities there is some dissimilarity also. These are:

1. Both have different level of political participation. In India the level of political participation is more than the Ahom.
2. Another difference between the two is that the tradition of Paik system is not visible in Indian administration, which is an important feature of Ahom administration.
Most important difference between the Ahom administration and the Indian administration is that one had faith on monarchy and the other have democratic norms and believes.


3) System Approach:

The system approach envisages the administration as a subsystem of the larger social system which is constantly engaged in communication with entities and systems outside its own boundaries. From system approach also there are some similarities between the Ahom administration and Indian administration. These are:

1. Both follow a hierarchical administration system. In Ahom administration the king was in apex level and Paiks were in bottom level. And in India also prime minister and president is in top level and others are inferior to him.

2. In Indian administration we can see the specialization of functions. For example the auditor general is for audit, the members of planning commission is for planning etc. Like that in Ahom administration also the Bhandari Baruah was for treasure, to look up the health of the royal family there was Bezbaruah.

These are the similarities from system approach. The system approach also highlighted some differences between the two administrative systems. These are:

1. Indian administration is characterized by separation of power. Here executive is separate from judiciary. But in Ahom administration there was no separation of power.

2. If we comparatively discuss the Military system of Ahom and India, we will find lots of dissimilarities. The Ahom military system was based on Paik system but Indian military structure is a modern one.

Conclusion:

The comparative study between Ahom administration and the Indian administration shows that both the administration has some similarities as well as dissimilarities. The Ahom administration was the pre modern administration whereas the Indian administration is a modern administration, the Ahom administration is a monarchical administration whereas India is a democratic nation. Despite of such dissimilarities both have some similarities like the position of king and the Prime minister, the role of council of ministers etc.
So to conclude with one can say that Indian administration has some features which were also in Ahom administration. It also implies the nature of Ahom administration. The observation also highlights how both have similarities in structure, function; political culture, political behaviour etc and also we can see the dissimilarities in that area.


Bibliography list:

Acharyya, N.N, “The History of Medieval Assam”, Western book depot, Guwahati, 1966.
Avasthi, A. P, “Indian Administration” Educational Publishers, Agra, 2001.
Gait, Edward, “A History of Assam” Bina Library, Assam, 1905.
Ghai, K.K, “Indian Government and Politics”, Kalyani Publishers, New Delhi, 2003.
Gogoi, Lila, “Tai Sanskritir Ruprekha” Banalata, Dibrugarh 1994.
Konwar, Narayan, “Society and Politics in Assam” Bookland, Panbazar, 2006.
Ray S.N. “modern comparative politics, approaches, methods and issues. Prentice hall of India, New Delhi, 2003.

bliographyist.shersd Politicssn001.
mrities in those area. inistration. king and the Prime minister, the roke of council of min

THE INDIVIDUAL AND SOCIAL LIFE OF KARBI'S.

Marriage: The marriages among Karbi’s are mainly Monogamous in character, yet Polygamy is not discarded. Marriage within the same Clans are not entertained. The two most popular tools of choosing partner among Karbi’s are-

Marriage by negotiation.

Marriage by Selection.

They also have a provision of- widow remarriage; where the unmarried younger brother has to marry the widow of his elder brother. But the elder brother is in any such circumstance is not allowed to do the same task.[1] The age at marriage ranges between 20 to 25 for male and 14 to 20 years for girls.[2] Divorce is rare among the Karbis and if it took place a prior approval of village council has to be made and the village council always looks into the necessity of conditions for such actions.[3] Karbis again doesn’t have the system of bride price, even after marriage the woman continues with her father’s surname.[4] Karbi’s have three types of marriage system:


1. Akeman- It is a system of marriage, when the would-be Groom have to give free service to the bride house for a year of two or three, as a bride price.[5] During the time the would-be groom have to stay with the bride’s family.[6]


2. Akejoy- It is a system of marriage whereby, the would-be groom, in spite of giving free service has to provide some valuable like- Pigs or Hortang (liquor).[7] This is therefore become a system of negotiation, whereby the boy’s parents can approach the girl’s parents and after making some meetings fixed the marriage.[8]


3. Kopatang- This is a preferential form of marriage, where the departed husbands brother can inherited the brother’s widow wife.[9]




Family: Karbi’s family is usually a nuclear family, comprising of- Husbands, Wife’s and unmarried Sons and Daughters. Family with parents and married sons and son’s in-law or daughter or daughter in-law is hardly been noticed.[10] Karbi family therefore is become a unitary one, though joint family system is also prevail in some stances.[11] They have a patriarchal system of family design, whereby, father is became the head of the family and enjoys supreme authority. The line of descent is therefore been through- male members. After the death of the father, the son’s not the daughter’s, posses the ancestral properties. In case if the father dies without having any male progeny, the nearest relative gains the property.[12]


Social Life:

· Village Structure: Karbis often lives in village. Each revenue village has a headman locally known as Gaonbura, as appointed by the- District Council Authority. Besides each village have numerous headman, situated Kilo Meter apart. Yet it is significant to mention here that, a village is also named after the Gaonbura.[13] The karbis like other tribes has a tendency to live in hills tops. They also have a tendency to sift the village from one place to another, because of some socio- economic constraints.[14] To solve the burden of shifting form one place to another, the District Council Authority had adopted a policy of establishing a number of model villages, with permanent houses and land to cultivate in hill tops.[15]

· Houses: Karbis has their own traditions of constructing houses. Karbi houses are neither too big nor too small. It is built on a bamboo platform, far higher over the ground. Timber posts are used to make the super-structure. For roofing purposes thatch is used. The walls are made of split bamboos are again mud plastered. It has mainly two barandaz, one at the front side and other at the back. The houses are usually divided into two parts. The first part is known as- Kam, which is used as – guest room, while the inner room is known as- Kut, used as living room for the family.[16]


Birth and Death: The Karbi’s believes on reincarnation only as a human being. Thus, birth of a child whether male or female is a matter of joy, as they believe the death person who died earlier reborn in the family.[17] Delivery of the child usually takes place in the husband’s house, with the help of- Kareng-ua-uhaepi (midwives).[18] After the birth of the child, Name giving ceremony takes place, which is locally known as- Osamenkeir, which is generally celebrated after a week.[19] The maternal uncle usually takes the privilege to name the child. “The maternal uncle taking a very small quantity of rice bear called- Horlang in a small container pours it to the mouth of the new born child drop by drop.”[20] He even uttered the names of the all dead persons (male names for male child and female names for female child), with each droop and the name that associated with the last droop of rice bear, automatically become the name for the child.[21]

Cremation is the usual method of disposing of the dead. After the cremation they have perform the death ceremony called “Chomangkan”, at a later date for the eternal peace of the deceased. This death ceremony is a must for all Karbi’s, despite of their socio- economic status and positions. It is in-fact a very much convoluted and expensive socio- religious ceremony, lasting for four days and four nights. Thus they conduct the function sooner or later, depending on their expediency.[22] The body after death generally kept inside the home, one day after death, to provide the relatives and neighbours to show their last homage to the dead person. Generally an Uchepi (old woman) takes the central place in funeral ceremonies.


Religion: Karbis are usually known as animists. They believe in the immorality of soul, life hereafter and reincarnation. “Arnam kethe/ Arnam Sansar Recho” or god almighty is considered to be the creator of this universe.[23] They are thought as Polytheist, such because they believes in many deities (also known as Arnum Atum, collectively). They also believe on two primary deities of household known as – Peng and Hemphu. Mukrang has been treated as the family deity, who has looked into the welfare of the family. Whereas the welfare of the village has been looked after by the deity, known as- Arnum Paro.[24] These deities are both Malevolent and Benevolent types. To make the deities satisfied, they have observed different rituals, which can be categorized into three levels: Familial, Communal and Individualistic.[25] Among the familial type- Charak puja is popular, which is observed by the Kurusor (priest) and continuous for three days. Among the communal types- Rongkher is most popular. This ritual has been performed, only when the village undergoes, epidemic situations and famine. At the individualistic level also, they perform a ritual known as- Wajonkematha, whenever someone wants to go somewhere.[26]

They also performs, different other rituals, relating to agriculture. Among them, the most importantly known as- Chojren or harvest festival. This has been observed individually or collectively to satisfy the- Thamarnam (god of locality who is supposed to be the giver of good and bed harvest), once in a year.[27] Another harvest festival is- “harbong-arnam-kepu”, which is performed by 2- 3 villagers, to satisfy the Barithe (the god of heaven). After the harvesting also, the villagers observed another festival known as- Hachakkekan. In this festival the young boy and girls sing and dance, in a circular form.[28]


The impact of Hinduism over Karbi is also countable. It is believed that, the karbi people gain Hindu seeds among them, because of age old contact with the plain Assamese people. Eventually this contact leads towards existing of Pan- Indian norms among Karbis. The karbi Ramayana is the best fruit out of it. Even many of the Karbi lore are based on Hindu eschatology.[29]


Christianity also has a visible space over them. Those who follow Christianity, have faith only in Jesus Christ. They regularly visit the church and treated the Sunday as a sacred day. They also observes- Christmas, New Year’s Day, Easter Sunday, Good Friday etc.

REFERENCES:
[1] Ibid, page- 57.
[2] Singh K.S., People of India: Assam, Vol- xv, part- one, Page- 375.
[3] Bordoloi B. N., Thakur Sarmah G. C. and Saikia M.C., “Tribes of ASSAM”, Part- 1, 1987, Page- 57.
[4] Mahanta K.C., Encyclopaedia: Profile of North East, 1998, page- 395.
[5] Ibid, page- 394.
[6] Singh K.S., People of India: Assam, Vol- xv, part- one, Page- 395.
[7] Mahanta K.C., Encyclopaedia: Profile of North East, 1998, page- 395.
[8] Singh K.S., People of India: Assam, Vol- xv, part- one, Page- 375.
[9] Mahanta K.C., Encyclopaedia: Profile of North East, 1998, page- 395.
[10] Singh K.S., People of India: Assam, Vol- xv, part- one, Page- 375.
[11] Bordoloi B. N., Thakur Sarmah G. C. and Saikia M.C., “Tribes of ASSAM”, Part- 1, 1987, Page- 57.
[12] Ibid, page- 57 / 58.
[13] Ibid, page- 58.
[14] Ibid.
[15] Ibid, page- 59.
[16] Ibid, page- 60.
[17] Bordoloi B. N., Thakur Sarmah G. C. and Saikia M.C., “Tribes of ASSAM”, Part- 1, 1987, Page- 60.
[18] Singh K.S., People of India: Assam, Vol- xv, part- one, Page- 376.
[19] Ibid.
[20] Bordoloi B. N., Thakur Sarmah G. C. and Saikia M.C., “Tribes of ASSAM”, Part- 1, 1987, Page- 60.
[21] Ibid.
[22] Ibid, page- 61.
[23] Ibid, page- 63.
[24] Mahanta K.C., Encyclopaedia: Profile of North East, 1998, page- 395.
[25] Singh K.S., People of India: Assam, Vol- xv, part- one, Page- 377.
[26] Ibid, page- 378.
[27] Ibid, page- 378.
[28] Ibid, page- 378.
[29] Mahanta K.C., Encyclopaedia: Profile of North East, 1998, page- 395.

TRADITIONAL INSTTUTIONS AMONG KARBIS:

Traditional Institutions: Though administrative changes took place, some of the institutions are still working at its original form. The Karbis of Karbi Anglong have three tier Traditional Self governing institutions; of which at the apex it is the “King” or locally known as Lingdokpo in Rongkhang area and his Parliament or council of minister called Pinpomar, at the middle level there are 12 Habais or administrator one each for 12 Longris and at the bottom it is the Mei or Village Council.[1]
Traditional Self Governing Institutions:
King / Lingdokpo
Habai
Mei / Village Council
Chart- 1
In the light of this, therefore the traditional institution of Karbis can be summarized under follows:
1. King / Lingdokpo: In the Hamren sub- division there are three traditional local Kings with their territorial Jurisdiction at Rongkhang, Chinthong and Amri. Though in real terms they are tribal Chiefs, yet people treats him as Lingdokpo meaning a King. Among the other Kings, the Lingdokpos of Ronghang considered to be the supreme. In many instances he is treated as Karbi Resho. The Niz- Ronghang village situates at a distance of 20 km from the hamren sub division, which is also treated as Raja Gaon. At a hierarchical design the Lingdokpo have several subordinate Lingdokpos.[2] The list of such subordination can be viewed by the following diagrams:
Tongkhang Lingdokpo
Rongchaicho Lingdokpo
Killing Lingdokpo
Rongpi Lingdokpo
Chart- 2
Chinthong Lingdokpo
Nonglada Lingdokpo
Nongpli Lingdokpo
Chart- 3
Amri Lingdokpo
Du Lingdokpo
Nongkirla Lingdokpo
Chart- 4
The functions of the Lingdokpo has been governed by the Parliament or locally known as Pinpomar. The structures of the senior most functionaries are hierarchal can be understood as follows:
Bardili or the Prime Minister
Katharbura or the Priest
Pator or the Assistant
Dengja or the Advisor
Chart- 5
All of these offices are assigned with certain duties and functions in all matters of social religious and judicial importance. They donot enjoys any political powers as those are now execised by the Karbi Anglong District Council.[3] The kings or the queen in real sense of term never enjoys any such special privilege, only once in a year there have been the royal darbar is held and the king and the queen get special attentions. Otherwise they led a very common life as like the other fellow village dwellers, cultivating their own jhum field and resides in a normal house as with the others.[4]
2. Habai: It has been referred earlier that the ancient Karbi kingdom had 12 administrative units locally known as longris and each such longris are governed by the head man known as Habai.[5] But a king can dismissed him any time found, not loyal to the king and to the Pinpomar, found physically unfit, if marriage more than one wife, delays some trails and embraces Christianity. Though the Habai’s are the primary authority o0ver the village yet he has been assisted by the Regional Council called Longri- a- Mei. The council consists of different members; such as- Habai Kong (Principal Habai), Habai Riso (Assistant Habai, must be a younger in age), Brutmen (Expert in traditional Laws), Mutlar (Organising Secretary), Hemai (Assistant to Mutlar), Basapo (One who arranges the sittings of the Longri- A- Mei), Pherenke (Messenger) and the Sarthes (Headman of the village).[6] The Habai’s under his geographical jurisdiction settle all the local disputes with the help of the mentioned council which are further send for final decision of the Lingdokpo. Since he is the protector of the traditional laws and social order, he is supposed to be a wise and responsible person. It under its jurisdiction looks after all the matters concerning civil and judicial importance and can charge fine or punishment.[7] The post of the Habai is hereditarily transferred and can be altered under circumstances of either he be dismissed by the Lingdokpo or he died sonless. In such condition Lingdokpo can appoint a suitable male member of the clan the deceased Habai belongs as a Habai.[8]

3. Village Council or Mei: The routine administration of a village is run by these institutions. Each such institution is headed by a headman known as Sarthe.[9] All adult male are happens to be the members of the council locally known as Chakri. There has not been any limit on membership rather the number of such membership is varied from one council to another.[10] Though the functions and the privileges are indicated by the District council, yet it does not obstruct in the customary rights and privileges of the selecting of the Sarthe. This institution can be viewed as one of the democratic institution in any tribal domain as because it contain democratic principles of representation. People can any point of time can dispose of some one from his position of Sarthe, if found inefficient and found discrepancy of his position. It is again because of the people’s willingness to hold somebody as Sarthe for long run if he seems to be congenial towards them. Therefore it limits the scope for the District Council to render its service in Village Council, as it can only recognize the office of Sarthe and can not retain him or banish him. The democratic vision of the institution can again understand through looking into the powers of the Sarthe. It has been seen that a Sarthe can never alone make any decision, as it needs prior consent of the members. It can only issue proposals relating to the village affairs in-front of the members in a meeting with them and can wait for its approval from the members.[11] Under the Sarthe there are some assistant to help him, which are locally known as Sarso. The order of command therefore can be viewed as under:

Mei
Chakri
Chakri

Sarthe
Sarthe

Chakri

Sarso
Sarso

The Mei has several functions to make, in the areas of socio- economic and religious life of the community. It has again been notable that three or more Mei constitutes a great council which is locally known as Mei-pi. This Mei-pi comprises only of the Sarthes from respective villages and which is headed by a head Sarthe, who is selected among themselves and hold office for one year.[12] This institution holds privilege on serious matters concerning to their community.

With the exception of the previously mentioned institutions, there is another institution which has an important role in shaping Karbi traditional design and also in shaping Karbi way of life, which is mentioned under follows:


The Bachelor’s Hall or Risomar Terang: This is an institution where young boys use to sleep at night after crossing his age of 10 with the other young boys. The membership for the Hall is open to all despite of difference in Kurs and Sub-kurs. A member ceased to become its member as soon as he gets married. Usually a bachelor hall is administered by the Sarthe.[13] Entrance to the hall strictly maintained, except of members others are not allowed to enter to the hall.[14] These halls are seen as the recreation hall for the young boys and also accepted as the platform to rouse the cooperative spirit among the youths. Though because of urbanization and development these institutions are ceased to exists in urban domain areas, yet in some of the Karbi dominated interior locality of high hills, these are still exists.[15] It has been found that today these institutions are sub- merged by the modern club houses or by the Community Hall.


REFERENCES:
[1] Goswami Atul, Traditional Self Governing Institutions among the Hills Tribes of North East India, 2002, Page- 195.
[2] Ibid, page- 196.
[3] Ibid, page- 199.
[4] Ibid, page- 199.
[5] Bordoloi B. N., Thakur Sarmah G. C. and Saikia M.C., “Tribes of ASSAM”, Part- 1, 1987, Page- 54.
[6] Goswami Atul, Traditional Self Governing Institutions among the Hills Tribes of North East India, 2002, Page- 200- 201.
[7] Ibid, page 201.
[8] Ibid, page- 201.
[9] Bordoloi B. N., Thakur Sarmah G. C. and Saikia M.C., “Tribes of ASSAM”, Part- 1, 1987, Page- 61-62.
[10] Census of India: Assam, 1961, Page- 28.
[11] Ibid.
[12] Ibid, page- 29.
[13] Bordoloi B. N., Thakur Sarmah G. C. and Saikia M.C., “Tribes of ASSAM”, Part- 1, 1987, Page- 61-62.
[14] Mahanta K.C., Encyclopaedia: Profile of North East, 1998, page- 396.
[15] Census of India: Assam, 1961, Page- 28.

The Karbis:

INTRODUCTION: The Karbis are the principal tribal community in the Karbi Anglong district of Assam, a district administered as per the provisions of the Sixth Schedule of the Constitution of India, having an autonomous district of their own since 17 November, 1951. They are also known as Mikir, the term given to them by their Assamese nighbours of the plains. But they feel congenial to call themselves as arleng, which means a man.[1]
It has therefore stated by Stack E. and Lyall C. as- “The name Mikir is that given to the race by the Assamese; its origin is unknown.”[2] Assamese ‘historians’ like Gunabhiram Baruah chose to create a ‘Mikir’ out of the Sanskrit ‘Markat’ (meaning ‘eater of raw flesh’) just as the ‘Naga’ tribes were almost identified to be the snake-worshipping ‘Nagas’ of ‘Upper India’ between whom there was neither cultural nor historical relations or similarities.[3] Though it is tough to undermine the meaning of the term, it may have originated form the term- Mi- kiri, which means, hills tribe.[4]



INHABITATION: They are found inhabit in the Karbi Anglong District mainly. Nevertheless some of the Karbi pockets are found in the North Cachar Hills, Kamrup, Pragjoytishpur, Nagaon, Golaghat, Jorhat and Sonitpur districts also.[5] Some of them are still inhabits in the Jaintia Hills of Meghalaya. Besides they are reported to settle in quiet a good numbers in Manipur and Nagaland and foot hills of lower Subansiri district of Arunachal Pradesh.[6] Thus they inhabits in both plains and hills.[7]



RACIAL AFFINITY, ORIGINAL HOME AND MIGRATION: Racially they belong to the Mongoloid group and linguistically they belong to the Tibeto- Burman group.[8] There have hardly been any historical traits of immigration of Karbis to Assam. The Karbis were among the earliest inhabitants of Assam, so much so that Kalaguru Bishnu Prasad Rabha, a noted cultural personality and freedom fighter from Assam has called them the Discoverer of Assam. It has been believe that the Karbis along with others entered Assam from Central Asia in one of the waves of migration. While Gemini Paul stated that though originally they belong to Austric origin, they are now a mixture of the Austric and Bodo, with the latter as the predominant strain.[9]

There original homeland is in the Mountain Peaks. They named the peaks after their gods- Hemphu, Mukhrang and Rasinza. For them Hemphu is the supreme god, who creates man from his own flash, where as- Murilokpo and Kuriokpi were the first human beings on the earth.[10]

REFERENCES:
[1] SINGH K.S., “People of India: Assam” Vol. - XV, Part- 1, Page- 373.
[2] Stack E. and Lyall C., “The Mikirs” (Reprint), Guwahati, Page- 3.
[3] Phangcho Morningkeey, Mikir: Tracing the genesis of the term, October7 – 2007.
[4] N.K.Dutta, Gazetteer of India: Assam State, Govt. of Assam, 1979, page- 45.
[5] Bordoloi B. N., Thakur Sarmah G. C. and Saikia M.C., “Tribes of ASSAM”, Part- 1, 1987, Page- 52.
[6] Bhuyan B.C., “Political Development of North East”, vol. - 1, 1989, Page- 69.
[7] SINGH K.S., “People of India: Assam” Vol. - XV, Part- 1, Page- 373.
[8] Bordoloi B. N. and Chomangkan, “The Death Ceremony Observed by the Karbis”, Guwahati, 1982, Preface.
[9] SINGH K.S., “People of India: Assam” Vol. - XV, Part- 1, Page- 374.
[10] Ibid.

Ahom kingdom.

The Ahom Kingdom (1228–1826, called Kingdom of Assam in medieval times) was a medieval kingdom in the Brahmaputra valley in Assam that maintained its sovereignty for nearly 600 years and successfully resisted Mughal expansion in North-East India. It was able to establish its suzerainty over the Brahmaputra valley and had a profound effect on the political and social life in the region. The kingdom was established by Sukaphaa, a Tai prince from Mong Mao, in the upper reaches of the Brahmaputra river between the extant Chutiya kingdom in the north and the Kachari kingdom in the south. The kingdom expanded north, south and the west in succession and evolved into a multi-ethnic polity, beginning especially under Suhungmung Dihingia Raja in the 16th century. It made major advances under Susenghphaa Pratap Singha, under whom the administration was revamped and the first military and diplomatic contact with the Mughals were made. Mughal influence was completely removed from much of the Brahmaputra valley under Gadadhar Singha and the Ahom kingdom reached its zenith under his son, Rudra Singha. The kingdom became weaker with the rise of the Moamoria rebellion, and subsequently fell to a succession of Burmese invasions. With the defeat of the Burmese after the First Anglo-Burmese War and the Treaty of Yandaboo in 1826, control of the kingdom passed into British (East India Company) hands.
Though it came to be called the Ahom kingdom in the colonial and subsequent times, it was largely multi-ethnic, with the ethnic Ahom people constituting less than 10% of the population toward the end. The Ahoms called their kingdom Mong Dun Shun Kham, (Assamese: xunor-xophura; English: Basket of gold) while others called it Assam. The British-controlled province after 1838 and later the Indian state of Assam came to be known by this name. The Ahom Dynasty was the kings of the Ahom Kingdom, all of whom were descendants of Sukaphaa. The kingdom was established by Sukaphaa in 1228, and his descendants reigned till the first quarter of the 19th century, for nearly 600 years.

ANNOUNCEMENTS:

It is to announced that Khru had organised, 1st Late Tulan Mohan Memorial Lecture cum Seminar on the date of 24th of January 2010 at the official hall of Department of Historical and Antiquitious Studies. The lecture was delivered by Sri Yohom Buragohain (special officer, DHAS)and was chaird by Binit Saikia (Director, DHAS. Following that, the seminar was took place in two technichal sessions. It was chaired by reknown trnsilator Mr. Labanu Kr. Bora and by Sri Ritu Thaosen lecturer of History, Cotton College. The paper were presented by SRI HEMASRI DEVI, RESEARCH SCHOLAR, GAUHATI UNIVERSITY, RESEARCH ASSOCIATE, UGC (SAP), SRI AJOY LUTHURI CHATIA PATOR,TEACHER IN PHYSICS, MARGHERITA COLLEGE, SRI MARY CHAYA PATIRI RESEARCH SCHOLAR, DEPT OF POLITICAL SCIENCE, GAUHATI UNIVERSITY, SRI RASMITA GOGOI,M.A. IN HISTORY, GAUHATI UNIVERSITY,SRI CHUCHENG FA GOGOI, RESEARCH SCHOLAR, DEPT OF POLITICAL SCIENCE, GAUHATI UNIVERSITY, RESEARCH ASSOCIATE, UGC (SAP). Theseminar was attended by various interested persons and by the 25 scholars from 9 different countries, such as Laos, Combodia, Vietnam, Myanmar, Tahiland, China etc.The main concept of the seminar was: Ahom Kingdom; A Retrospection.

Tai Ahoms ritual Um-pha and Ai-me-nang Dance.

The meaning of the term “Um” means to worship and the term ‘Pha’ stands for god. Thus the ritual of Um-pha means worshiping god or ‘Phi’. As the Tai ahom people believe, the history of the Um-pha puja begins in the realm of the first ancestor of Tai’s- Khun-Lung & Khun-Lai. The grand son of god Lang-Don started this ritual in Mung-Re-Mung-Rum following the order of his grand father. As the Ahom belief, a person is not reborn after death. The person then becomes a DAM then PHI (God) and goes to the assigned place in one of the several heavens and lives with relatives. Thus it has been believed that worshiping in the name of those DAM & PHI compels them to come to the earth to bless there sons, daughters, grand children and others. The ritual of Um-pha has been presented in three raised bamboo platform (Phun or Mehenga) made of bamboo is constructed in the name of deity, namely Lang-Kuri, Phi-Me-Thao and Lai-Lung-Kham or Po-Phi-Su. In the platforms three piece of battle nut wrapped up with chinkara flower, three packets of rice beer and rice are offered. After arranging all offerings in the right places the priest will purify the devotees by sprinkling water mixed with chinkara flower and explains the importance of each and every god and goddess in Ahom language and then call upon them to come. This is calling Aotang in Ahom. The main priest of Um-pha (locally known as Deories), starts behaving abnormally and he starts dancing in the rhythm of Kong-Cheng (Drum) and traditional song which traditionally known as Ai-me-nang. Then the Deori starts predict for the coming year in his unconscious state of mind. During the early stage of Ahom rule this puja had been performed in Se-Rai-Doi ‘Deo shal’ but in passing of time this puja has been organized in Amlakhi Deo Shal of Lakua Ranga gara and in bokota’s bor deo shal of Sivasagar district.

The Tai:

The term named Tai, Thai and Shan are most often used indiscriminately and interchangeably. Such use makes their denotations blurred, if not confused. The name ‘Tai’ refers to all the groups and sub groups of a people who usually call themselves as ‘Tai’ and are the speakers of the languages classified under the family named ‘Tai’. They are found in India’s North-East, in several regions of Burma, all over Thailand and Laos, Northern Vietnam, and the five southern provinces of China namely, Yunnan, Kwangsi, Kwangtung, Kuechu and Zechuan, and are known under a variety of national, regional and local appellations.

Objectives:

Conduct research in the areas of socio, cultural, political and anthropological importance of TAI and TRIBALS.
Generate data base in the areas, mentioned above.
Conduct documentation of the Tribes and the Tribal villages.
Organise cultural met and community programmes.
Highlighting the importance of the tribal issues at the government policy implication.

Members:

CHUCHENG FA GOGOI.

AJAY LUTHURI CHETIA PATOR.

BIMAN BORGOHAIN.

PANKAJ BORA.

SUCHITRA BARUAH.

BHAIRAB GOGOI.

SOMIRAN BARGOHAIN.

MERRY CHAYA PATIRI.

JINI PHUKAN.

RAKESH GOGOI

BIKASH RANJAN KONWAR.