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.
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.
[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.
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