Langtuk Chomangkan at Hongkram

We the Karbi people believe the concept of re-incarnation. After the death the soul lives again in a new body in the form of new born baby in the same clan or family. For example, my son is my ‘Po amen’ i.e. re-incarnation of my late father. Therefore, we perform the death ceremony of the deceased elaborately so that the soul can live peacefully . This rite is performed for the eternal peace of the deceased. This ceremony of the Karbis is called ‘Chomangkan’. There are three types of Chomangkan. They are kan-phla-phla ( for common people),Langtuk and Harne (for those who had social and political status). Kan-phla-phla  chomangkan is observed in the compound of one’s own house. Langtuk and Harne Chomangkan are observed in a distant place from the house in an open field. On the site , a pond is dug and two stones, one slender stone (long-eh) and other a broad flat stone (longpak) are installed on the side of it,to represent the dead persons.The slender stone is dressed in a male attire and the broader flat stone with a female attire.

Chomangkan is a family affair, but it is a socio-religious ceremony of Karbis which continues for four days and four nights at a stretch so, people from different villages come to join Chomangkan.These guests from the neighboring villages are given warm reception by the people of the host village(ari asor).Guest from each village or area bring with them a sacred object called ‘Jambili Athon’ besides drums, flutes etc. This jambili athon is a wooden frame consisting of one main stand on the apex of whose a big wooden hornbill bird (Wojaru)is installed.On the four wooden side branches,four small birds(wojaru-atoi) are installed.

          The first day of chomangkan is called ser kehum or ru kehum.on this day duhuidi (drummer) beats the drum and in its different notes of rhythm, the males dance with shield and sword-this dance is called chong cheng nang. Dancing on their way to tipit( the area where the deceased is cremated),they collect and bring the deceased bones ritually to their house.it is then inserted into the effigy of the deceased,which is kept in the house until the end of the funeral.

          The second day of chomangkan in called kanso (small dance) and the third day is called kanpi(big dance).In the Chomangkan dances (nimso kirung) young girls and boys of different villages dance in mirth and merriment. The girls wear their traditoional jir ik a kind of girdle for upper part of the body along with their traditional attire pekok and pini. The young boys wear the feather of hornbill or wojaru ani on their head during the dance.  The fourth and the last day of chomangkan is called arong keton . The bones of the deceased are brought from the tipit on the first day and after performing the rituais,they are burnt in their respective tipit on the last day for whom chomangkan was performed. Before proceeding to tipit the boys of ari asor perform the dance called banjar kekan.

          A professional weeper uchepi sings and laments the life activities of the deceased on all these four days and nights. Dringking of hor (country liquor) and feasting with pork are indulged.(for more picture pls check out my facebook photo album)

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Karbita isi Khei kangthim

Karbi akhei aphan isi khei Kangthim pu pudam unji ma? Bangso alam aputhak engsai tarlip pamera kachingvai ke ke-nangsot binong lang.

            Athema ajahak atum pudamlo Karbi akhei ke isi Kheikangthim kali pu. Lasi bangso alamthe kachini damji aphan elitum chingvai dam ik lo nang.

           Aprangsi elitum langdam ik lonang Khei Kangthim pu kopuson aphan si kepudam ma?

Isi Khei Kangthim mate ‘Nation’ pu aphan STALIN isi definition kepudam ke lapuson-‘A nation is a historically evolved, stable community of common language, Territory, Economic life and Psychological makeup manifested in a common culture’.

(Marxism and National Question)

Athema alangli pudam lo Phurkimo(ovelir) pen keplang dam esivet alam aki, kedo-kethak, kematha, kemunthi, jutang-jubat isivet kedorap pet amonit anglom(ahamphang) aphansi Khei kangthim pu kepudam ,lapen ‘Oxford Advanced Learner’s Dictionary of Current English’ pu alo akitap ateng te isi “Khei Kangthim” mate ‘Nation’ pulote “Large Community of people associated with a particular Territory usually speaking a single language and usually having a political character or political aspiration.”

Lahai alam pen char chak damra pudamlote Karbi aphanta isi khei kangthim  pu pudam un.

Athema Karbi akheita isi amethang alongri do, lapen isi kechok-lim alam aki, pindeng-sumpot, jutang-jubat, papen choki-chokam ahinta do. Lapen anpar ta Karbi akhei aphan isi khei kangthimpu kachini dam pameji aphan ilitum karbi keplang aphurkimo, Karbi pen ‘‘AHOM’’ atum kachepho (Relation) alam lapen British-missionery atumpen kachepho (Retation) abaha alam ilitum chingvai damvek nangji. Neli thek the det site bangso alam abaha aputhak masapso ingsai dam ikpo.

KARBI KEPLANG APHUR KIMO

Karbi atum aphan ‘ASSAM’ history alongke ‘‘MIKIR’’ pu amen si irpon. Tebonsita Karbi atum amena ke ‘Karbi’mate ‘Arleng’pusi kachipu. ‘Mikir’pu amen kebang parok atum nang ki-ir chot amen, lasi karbi atum amethang ke ‘MIKIR’ pu chipu ingtungte. Edward Stack sahab ta lason si ketok tekang “The name Mikir is that given to the race by Assamese, its origin is unknown.They called themselves ‘Arleng’ wich means man in General. “(The Mikir’s P.4)” ‘Mikir’ pu amen pen kopisi kepudam ik ma ilitum chichinidam pame me. Bonta ‘Arleng’ puke monit mate emethang akhei amonit aphansi kepu dam. ‘Karbi’ pen amen keplang dam atomo penang do. Lahai atomo chingbar et-eh, Bonta neli kematha dam atengte ‘Karbi’ amen pen “Me akar” pu alam the pen akecherap domapu.

Bishnu Prassad Rabha- Karbi atum aphan ‘Asomor abiskar Karta Columbus’ pu ir si Karbi atum henlo Assam alongri along kevang cheng akhei pusi alangli pudamlo. Bonta Karbi atum amena aphurkimo ketok vok kavedet apotsi Karbi atum Assam alongri along kevang alam ilitum chinidam pame un-eh lapen nahok aphurkimo akitap mate history alongta ketok theklong ponpe. Lahenlo Karbi Keplang aphurkimo kachini damji aphan Karbi akhei along kedo hako-ko alun-temo ilitum chiki dam nangkok. Historical lapen ‘Anthropological’ research penta elitum penang-an alam chini dam – un. Bangso alam kachinidam pameji aphan elitum ‘pre-historic time’ mate phurkimo ketokte aphrang alam ilitum langdam nangkokpo. Karbi atum ta ‘Mongoloid’ akhei isi aro aphang lake ‘Anthropology’ lapen Historical Research’ alampen pini ilitum chini dam iklo. Lapu nihang-nirep ahavar anat hako-ko Pre-historic time ahut ‘Palaeolithic’ akai ahut pen ta Mongaloid akhei atum bangso ahavar along kedo angthek longpon. Nihang-Nirep ahavar malom kelong pon ‘Palaeolithic’ akai ahut ke-enpon arlong arisim hei-hui penta pu nihang-nirep ahavar along bangso akai ahut monit atum dak kedo isi angthek lo.

            Ajahak Scholar atum atengte dak nihang-nirep ahavar along ‘Mongoloid’ akhei atum vangve aphrang Proto-Austroloid’ akhei atumta dolang pusipu bonta aphi kevang ke-ong dung Mongoloid atum along alanglitum chingvui dun-et lo. Dr. T.S Sharma-‘North-east India in Prehistoric Time’ pu alamjir along lapusonsi ketok “The Preneolithic Proto-Austroloid population of North-east India might have been completely dispersed by the immigrant Mongoloid population, as pockets of  Proto-Austroloid groups are not to be found among the present population of North-east India”. (The Tribes of North-east India.p-10)

            Sanskrit literature along ketok pon, pu nihang-nirep ahavar anat ‘Kirata’ pu amonit atum ke Mongoloid akhei atum henlo pu ajahak a scholar atum pudam. Lahai langdam et lote nihang-nirep ahavar ke ha hako penta Mongoloid akhei atum ahavar.                                          Pu nihang-nirep ahavar kedo a Mongoloid akhei atumke ‘Tibeto-Burman Linguistic Groups’ akhei amonit. Bangso ‘Tibeto-Burman Linguistic Groups’ akhei alongri barimke ha China adet nirep-nichi anathu kedo Hwang-Ho lapen Yangtze Kiang alangroi aklam along henlo. Non pen suri suri aningkan aphrang alabangso ahavar malompen Mongoloid akhei atum lapu nitur ahin anat penang an nangcheterek si vang lo. Lapen alanlitum dak Tibet an nanglerok aphi alanglitum angbong chekak jamsi kaprek kaprek atovarpen vangsi non pu nihang nirep ahavar nanglut lo. Anthropology a professor B.M. Das atengke “The original homeland of the speakers of the Tibeto-Burman languages was in the North-west China near the Hwang-Ho and Yantz Kiang rivers. From there they migrated Southward. Somewhere in the North Burma the group became diversified, one group migrated Westward along the Sub-Himalayan ranges. Another group entered the Brahmaputra Valley by the North-eastern route, while one more group moved towards South to reach as far as South-east Asia. These different population later entered north-east India via different routes. The possible routes of migration are mainly –Assam-Burma rout on the eastern side, of which is through the Patkai ranges, Northern passes to Bhutan, Tibet and South-eastern regions (The tribes of North-east India P.44).

            Karbi atum Tibet-Burman Linguistic group a Mongoloid aro aphang bonta ajahak a scholar atum ke Karbi alamke ‘Naga’ lapen ‘Boro’ aro pusi pudam. Dr. G.A Gierson “The Linguistic Survey of India” pu alo along Karbi alamke ‘Boro’ lapen ‘Naga’ alampen kachinglit lapen kachingbar do pusi paklang pon. Bonta bangso alamke chok damde. Karbi alam ke ‘Kuki-Chin linguistic group atum alampensi kachinglit-kachingbar thek damlong. Karbi alun-tomo alongta ‘Kuki-Chin’ atum pen kachepho-kachero alam longpon. Dr. B.M Das lasonsi kepu pon “The Karbi’s” (Mikir) of Karbi Anglong District of Assam is an interesting tribes in the sense that though they belong to Assam-Burma group of Tibeto-Burman Linguistic family they can neither be put under Boro nor any other linguistic group” (The Tribes of North-east India p-47.) Lyall sahib ta “The Mikir’s” pu akitap along lapuson si ketok “They therefore belong to the common stock of the Tibet-Burman languages of Assam and do not by themselves proves any close connection with Boro” (P-165).  Chethan nok sita Karbi atum alam akita isi kechok-lim alam aki-akaprek akei alam aki aro kali.

            Karbi atum Assam alongri along kevang atovar binong lapen apor alam ilitum phurkimo mate History along longdam pame-me. Bonta ajahak a scholar atum Mongoloid akhei atum kaprek-kaprek  atovar pen pu nihan-nirep ahavar anat nangkilut alam aphan jong damsi pudamlo-Karbi atumta nihang-nirep lapen nitur ahin pen Burma adet nanghat putsi pu Patkai anglong nang kapjet si dak Assam alongri nang kilut pu karbi atum lun-temo alongta bangso alam longpon.

            Dr. P.C Choudhury alangli ketok akitap “History of Civilisation of the people of Assam” pu along lasonsi ketok-“Most of the Mongoloid-migrations to Assam took place through the North-eastern and Southern routes of Assam via Burma. The Nagas are believed to have come probably from the north, comprising the Aka, Mishimi, Garo, Mikir, kachari etc. (P-79) Stack lapen Lyall sahib atum ta arleng atum ahut isi Himalaya akung lapen Burma adet a-inglong amlomta do lang pusi pudam. Karbi atum alum-temo alongta Himalaya akung ahut isis Karbi atum kedo alam longpon.

            William Robinson, lapen R. Stwart pu banghini a sahib atum henlo Karbi akhei aputhak alam ketokcheng atumlo. Alanglitum ta Karbi atum ihut isi ‘Borail’ anglong malomta donlangpu tokpon.

            Stack sahabta “The Mikir’s” pu akitap along lapusonsi ketok –“It was noticed in the Borail, where are now no Mikir’s, local names belonging to their language indicated their former presence.” Borail anglong along kedo ahut karbi atum adung arai Angami Naga, Dimasa Kachari akhei atum do dun.

            Phurkimo pen ilitum chini damlo Karbi atum tebok-terai kedo akhei kaprek atumpen kachebohong kacharvo ron-mei kaita do ponver pu. Karbi atum inglong arit katiki keklem pen ajokta (Jhuming Cultivation) elong adimpen akeprek adim along cheterek nangkok ti ti.

            Akaprek akhei pen Ron-mei kachedan apot pusitame mate inglong arit katiki apot pusitame Karbi  atum-akaprek kaprek adim along dosi paduke penang an keong dung Karbi atum Kopili-Kolong arai adung non kedobom Karbi Anglong a-inglong malomsi kedo pathirlo.

            Karbi atum nonke Karbi Anglong anparta pu nihang-nirep ahavar anat chihijik jamsi do. Assam along Cachar, North Cachar, Dorong, North Lokhimpur, Sibasagar lapen Kamprup district along do. Lapen Arunachal, Nagaland, Meghalaya, Manipur lapen Bangladesh alongta karbi atum dolang.

            Karbi atum Kopili, Kolong aroi akung kedo ahut malom henlo Karbi akhei alum-temo kechan nei. Ladak pen Karbi alam aki penang chingthurlo lapen jutang-jubat ta pinang an ingcho ponlo. Lasi nonputa Karbi atum isi Khei Kangthimpu chipu un bom lo. Bonta Karbi akhei aphan nonputa Khei Kangthim kali pu kepudam atum dopik lang. Aanglitum  atengke Karbi akheike Assamese akhei aro pusi pudam. Bonta bangso alam phurkimo ateng penke pudam un-eh. Tebosinta bangso alam abangke Historically ahok – Assamese akheike kaprek kaprek akhei angbong kachepangrum pensi isi Khei kamandam. Bonta Karbi atumke dak thangnat kacherap dunta ave. Hako Phurkimo ketok aprang akai ahut penta pu nihang-nirep ahavar anat kaprek kaprek akhei vangbom. Halabangso ahut pensi kaperk kaprek kevang akhei angbong kachingvui pon pacheng ponlo. Mongoloid atum vangve aphrangpen kedo Austrick akhei atumke aphi along chingvui dun etlo. Halabangso Prehistoric akai ahut pen amat ta Mongoloid akhei atum anparta pu nitur-nichi India anat pen Aryan atumta vangbom. Halabangso ahut pu nihang-nitur ahavar amenke “Pragjyotispur” lapen “Kamrupa” pusi amen chethang. Aryan atum dak kevang kedo pathir det aphi pen dak kedo barim Mongoloid atum aphan Aryan atum ajutang-jubat penang parim ponlo. Dr. Bani Kanta Kakati alangli ketok “The mother Goddes Kamakhya” pu akitap along atengke “Kamakhya” pu ke aphrang ke Austric Linguistic group ‘Khasi’ atum athiri pusipu.Austric atum aphi dak bangso adim Kirata mate Mongoloid Boro atum arnam kardom adimlang. Bangso aphi dak Aryan adhorom ajutang-jubat kechan pen ajok “Kamakhya” ke Aryan Hindu atum arnam kardom adim mandet lo. Christian era 1^st century malom pensi dak Kamrupa along kedo a Mongoloid atum aphan Aryavisation mate Aryan adhorom atum che-paop pondet lo tahai pu ajahak atum munthidam. Tebonsita halabangso ahut Kamrupa along kedo amonit atum angbong isipet alam aki mate jutang-jubat avelang.

            Pu nihang-nirep ahavar anat kedo Mongoloid atumke inglong aso penak amatsi hako-ko penta inglong malomsi kedo chihijik jam. Bonta ‘Boro’akhei atumke hako penta ‘Brahmaputra’ aroi aklam athoi alongsi do pon bom. Ahom atum vangve aphrangke Boro atum henlo Brahmaputra aroi aklam athoi along kangtangnei Richo kedo ahavar lapen akhei. 1228 aningkan Sukafa kechari pon ahom akhei atum dak Assam along kevang cheng ahut dak kedo barim Boro akhei atum pen bangso ahavar along kedo kepathirji aphan ron-mei chedansi penang chesong nanglo. Dr. Suniti Kumar Chattarjee “The place of Assam in the History and Civilization of India” pu akitap along lapusonsi ketok- “For 450 years,  Boro and Ahom fought with each other for mastery and they both gradually merged into a single Assamese-Speaking people. Today, Ahom speech becoming completely extinct and the ahom surviving as a caste of Hindu Assamese”(P-38).

            Ahom atum Brahmaputra aroi athoi along kedo akaprek akhei atum aphan anta ron chedan pen parem ponsi dak ningkan 600 aphan an Richo chopen det chari pon lo. Lapen bangso apor ahut dak kedo kakprek-kaprek akhei aphan isivet ajiroi-amekar aso inghoi si isipet a chokam-choki amo inghoi ponsi khei angbong jutang, kedo kethak, aron pachingvui pachingbar pon lo. Ahom atum Richo lapen det kachari arpu dengpon det pen penang an aningkan aphi alanglitum methang alam aki, jutang-jubat che -oh si Aryan a dhorom lapen jutang-jubat rimponlo. Lapen Richo ahom asor amat ta dak chepathek ponsi ja chari pon lo. Ahom a Richo atum nirep India ahin anat pen Brahmin akhei aphan ahom alongri pha si vanlo. Lapenke Aryan atum vangbonlo, Tebonsita ahom atum Richo kecho ahut dak kedo barim akhei atum aphan Aryanisation mate Aryan adhorom along kechepa-op pon aphi ongnei lo.

            Non kedobom Assamese alamta dak kedo barim Mongoloid akhei atum alam pensi kacheplang. Ahom atum ametang alam-aki che-oh si Assamese alam rimpon lo. Lapen Richo alam pu parideng ponsi kavangthu ke ongdung Mongoloid akhei aphan kam parideng pon lo. Ningkan pharo thok (600 years) ahom atum dak Richo kecho ahut Brahmaputra aroi athoi aklam along kedo akhei aphan an isivet kedo-kethak aron lapen chokam-choki amo inghoi ponsi khei angbong pachingvui ponpen isivet Assamese alam kaningje akhei sengpon lo. Ahom atum anparta bangso alongri along kedo barim Boro akhei, Chutia, Koch Kachari, Lalung, Moran, Motok, akhei atum anta amethang alam aki jutang-jubat che-oh si Assamese alam si rimpon detlo. Assamese alam kerim pon atum anke Assamese chepu pon pangcheng lo. Lason si Assamese alam pensi Assamese akhei amahang nangthek lo. Lapen anke Assamese akhei keseng pangcheng pon lo.

            Bonta pu nirep-nihang ahavar kedo inglong aso Mongoloid akhei atum ke hako penta ahom aricho aberle kedodun kali.Ahom atum ahut pen ahut ron kachedan along inglong aso akhei aphan parem det po alanglitum aphan adaisi hangchot ti ti. Lahenlo inglong aso Mongoloid akhei atum angbong Assamese alam aki lapen Aryan alam adhorom ajutang-jubat kachingvui kethek ponlong ta komre. Assamese akhei keseng along la henlo inglong aso Mongoloid akhei atumke thangnat akacherap dun ave lasi Karbi atum lapen kaprek a inglong aso atum Assamese akhei aro pu kepu damke Historically ahok kali.

KARBI LAPEN AHOM ATUM KACHEPHO KACHERO (RELATION) ALAM:

            Dr. Laxmi Devi alangli ketok akitap “Ahom Tribal Relation” pu akitap along Karbi lapen ahom atum kachepho kachero (Relation) alam masapso chingvai pon.Phurkimo atengke Karbi atum aphrangke North Cachar alongsi do pu. Hadak Dimasa atum pen ron kachedan remdet amat aphi Karbi atum ha Jayantia katsi chepachong damlo. Jayantia alongri alongta Jayantia atum Karbi atum aphan kachenak kaholo kapado pon pen  ajok Karbi atum non kedobom Rongkhang ahavar anat nang katsi nangdo pangcheng lo. Lapen ajahak a Karbi atum ke Kopili Kolong aroi akung a inglong malomsi dopon lo. Karbi atum hako-ko alun temo alongta bangso alam long pon. Assam History alongta bangso alam masap so ketok vok do. Colonel E.T Dalton alangli “Descriptive Enthopogy of Bengal” pu akitap along ketok pon atengke aprangke North Cachar alongsi do pu, lapen karbi atum aphan Dimasa Kachari atum kachenek chechak un-eh si Karbi atum Jayantia alongri katsi chepachong dam nang pu.

            Bonta Jayantia atum amat ta Karbi atum aphan kachenek pon pado ponthukok amat Karbi atum non kedobom Karbi Anglong anat nang kat etlo. Penang an a Karbi atumke ahom richo alongri anat katsi chepachongdam lo. “Ahom Tribal Relation” pu akitap along Dr. Laxmi Devi alangli lapu son si ketok-“The Mikir’s emigrated into the 17^th century, but they came to the notice of the ahom in the middle of that Century….The Mikirs came to settle in their present habitat in the Nowgong District before the reign of Joydhoj Singha. Because the ahom officers on their visit to the Mikir hills, found village with active settlements. Considering all those factors we may conclude that Mikirs emigrated into the ahom kingdom in the early part of the 17^th century and that they settled down in their present habitat in the Nowgong District without the permission of ahom king. But subsequently, when they came in contact with ahoms, the latter received them kindly and allowed them to live within the ahom Kingdom apparently on condition of paying annual tributes to the ahom king”.

            Lasonsi penang a Karbi atum thoi nang sun lo lapen thoi si kedo pathirlo. Alanglitum aphan non Karbi atum thoi aso a Karbi mate Dumrali pusi amen ir pon. Karbi atum ahom aricho aber kedo chekroi det aphi Karbi atum angbong Richo bat lo, la pen ningkan esek pen Pharo kethom (Rs. 300) aman phelo lapen tar ahom atum aphan pipon nanglo. Karbi atum ahom aricho along pen inglong alom sai katikiji aphan lapen inglong arei malom Ok kapang rengji aphan Bi (Fisheries) alongle longponlo. Karbi atum bangso alongle along sai tikisi ahom aricho aphan Sok-Sang pidam nanglo,lapen bangso alar karbi atum ahom richo pen menthu lapen sang long ponlo. Lason si Karbi atum ahom richo alongpen “Posa” avarsai longpon lo bonta bangso aphi Rajeswar Singha aricho akai ahut karbi atum  ahom atum aphan kipi nangji asok-asang kipipon ington kok lo. Amatsi 1765 aningkan Karbi atum aphan ron kachedanji aphan ahom aricho Rajeswar Singha monit nangtoi lo. Bangso aron kachedan alam Assam History along ketok  longpon. Sir Edward Gait ketok “A history of Assam” pu akitap along alangli lason tokpon-“In july 1765 it was found necessary to undertake punitive operations against the Mikirs. Two forces were sent against them. The one entered the hills at the back of Chapanala; while the other ascended the Kopili and Jamuna rivers to take the offending villages in the rear. The result was most satisfactory. The two forces, having effected a junction in the hills, defeated the Mikirs and burnt down their houses and granaries. The Mikirs then came in with tribute and begged for forgiveness. (P-187)”

            Ahom- tai alampen ketok aphurkimo akitap Rai Sahab-Gulab Chandra Boruah areng kelok alam pen kelarpon “Ahom Buronji” pu kaitap along Rajeswar Singha aricho ahut Karbi lapen ahom atum angbong ron kachedan alam penang an padinglen pen ketok pon do. Halabangso akitap along lapuson si ketok pon “ In the month of Dinkao (Sravan) on the day Khulcheu, the king despatched the Nyaisodha Phukan of Jalambata family on land by Chapanala against the Mikirs who were not paying tributes. The Doyangia Rajkhowa of Handikoi family was also sent by the Kopili in boats. The Rajkhowa marched against the Mikirs and began to climb up the hill, Navenaramshi. The Nyaisodha Phukan to arrive at Navenaramshi hill and ascended it. The two bodies of men assembled on the hill, Navenaramshi and set fire to the dwelling and the granaries of the Mikirs. They obtained a large number of daggers, Caps, hoes, Spears, goats and many others things as spoils. They then came back and halted at Raha. Then the Mikirs came down in a body to Raha with many things as tributes and asked for peace. The Nyaodha phukan and the Doyangia Rangkhowa consulting among themselves sent the news to the King. Having heard the news, the King ordered the Nyaisodha Phukan and the Doyangia Rajkhowa  to offer presents the Mikirs and establish them in their old village. Thus being ordered by, they offered presents to Mikirs and established them in their old places.”

            Dr. Laksmi Devi ta bangso aron alam aputhak lapusonsi ketok pon-“This was the first and the last expedition sent by the ahoms against the Mikirs”.

            Ahom aphurkimo along jongsi ahom lapen inglong aso akhei atum angbong kachepho(Relation) alam jongsi langchari pamera langdamlote ilitum thek dam long ji- Ahom lapen inglong aso angbong kaike amat ta ron mai kachedan dover. Inglong aso akhei atum kecho ahormu nangkiri ji aphan thoi nangsunsi kachonghu kadokai pen ahom amekar aso aphan kethu-kethat pen penang pasiksak pon. Bonta ahom aricho atum abidi ajakong pensi lahai a inglong aso akhei aphan kebai pensi alanglitum aphan berpon thiplo.

            Dr. Surjya Kumar Bhuyan bangso alam aputhak ‘Anglo Assamese Relation’ pu akitap along lapusonsi ketok-“Complete subjugation of the tribes and annexation of their Territories to the ahom Kingdon was never envisaged by the rulers, for such attempts would make the tribes recede further and further into the back woods, and the conquerors would find themselves masters of the unpeople hills and forests. The ahom policy stated in plain words would come to something like this: Conciliate these tribes by promising to furnish them their necessaries as far as possible. If they indulge in wanton pillages, pursue and capture the miscreants, but never step the limits.” (-34)

            Lasonsi ahom atum ‘posa’ pu aron parideng ponsi inglong aso akhei atum pen beha-beper akam choklem pon rap-rapsi inglong aso atum aphan bai pon lo, lapen jirpo chibi pon lo. Lapensi ilitim thek damlongji ahom atum inglong aso atum aphan kepangkre ve pen ajok inglong aso atum ahom aricho aber do din jok plot lo, lapen alam aki, jutang-jubat ta inglong aso atum aphan chepa-op pon un-eh detlo. Lasi Karbi atum Assamese alam aki, jautang-jubat penke thangnat kache-ro kachepho ta ave det lo.

           

MISSIONARY ATUM KARBI AKHEI KANGTHUR APHAN KEKLEM PON AKAM:

            1826 aningkan Thang Thang achiklo 24 arni ‘Yangdaboo Treaty’ kachekroi kachetok dokok aphi Assam ta British atumsi parlo pon et lo. Lason si akaprek a inglong aso atum asonsi Karbi atumta British atum aber do dun nangkok lo. Yandaboo Treaty aphi British atum amethang ale kedo chotji aphan inglong aso aphan anke isi akaprek kachari ponji aron parideng pon lo. Inglong ahavar aphan “Partially excluded area” pu amen irsi kachari ponji aphan kam parideng pon lo. Nagaland lapen Mizoram ke excluded area aron alongsi parlo pon lo. “Excluded area” arloke ‘Inner Regulation’ aron seng ponsi ‘pass’ mate ‘Licence’ avepin penke madu a Brithish a mekar aso aphan ta palut un-eh det aron semar pondetlo. Shilong, Kahasi-Jayantia lapen Garo hills, Karbi Anglong, North Kachar aphan anke partially excluded area arlosi parlo pon lo, lapen ladak “inner Line” aron bi ponpe.

            1884 aningkan  “Assam Frontier Tract Regulation” aron ateng pensi Nowgong District along ‘Mikirs hill tract’ seng ponsi Karbi atum aphan isi ahavar kachari ponji aphan parideng ponlo. 1898 aningkan Sibsagar a district along pen penang an ahavar lapen Naga anglong pen penang an ahavar en pon si Nowgong district along kedo Mikir hills ‘tract’ atum parlo ponlo. Nowgong district lapen Sibsagar a district along kedo Karbi atum kedo an ahavar ke Mikir’s hills tract along parlo ponsi 1907 aningkan ahoi semar thu pame lo. Bonta 1913-14 aningkan Dimapur ahavar puthot Naga anglong along kaparlo pon ahut bangso ahoi larponthu nangkok lo. Bangso aphi penke Mikir hills Sub-division sengpon lo. Mikir hills tract sengdet aphi 1889 aningkan J.M Karvel lapen P.E Moore sahib atum kecharipon Christian missionary atum non Karbi Anglong along kedo Tika anglong along dhorom lapen lo kecharli kethan kepangchengji aphan pura vanglo, lapen hadak Church ahem lapen School senglo. Chritian missionary atum Karbi akhei angbong atum aphan lo kacharli kepathekji aphan lapen Karbi alam kachpachan ponji aphanta kam parideng ponsi klemchepaduk ponlo.

            Christian missionary atum Tika anglong along isi aso ‘printing press’ biponsi dhorom alo lapen anparta Karbi alam pen lamsai paklang pon lo. Sardoka, Thengkur Singh lapen Semson Engti atum akerap longpon pensi missionary atum “Fli Fli akitap”, “Kalakha akitap”, “Bituso, Arleng alam” pu akitap hei-hui primary school aphan toksi paklang lo. Lapen anparta ‘Birta Kimi”, Ning Arjan” “Singing Purthimi” pu hei-hui akitap ta paklangponlo. Lahai akitap arengkelok amek pensi kasapa pon. Isi ning arong alam missionary atum akai ahut detsi Karbi Alam Tasam pakthom paklang ponlo. Mr. Neighbor sahab pen chelang si Sardoka Perrinkay akehai “an English vocabulary” pu alam tasam 1904 aningkan paklang ponlo. 1925 aningkan G.D Walker  pu asahab ta “A Dictionary of Mikir Language” pu alam Tasam paklang lo. Semson Sing Engti pen akerap longponsi Mr. Booth Sahab ta “The Mikir English Dictionary” pu alam Tasam tok ponlo. Chethan noksita Christian Missionary atum Karbi alam aki lapen lammet kapachanji aphan penang an bor-ih ponlo. Lapen alanglitum kangthur ji aphan along-eh kesom Tekang atum. Christian Missionary atum Karbi alam pen “Thengtom” pu isi Chiklo ejon aphoi keklang abirta lamsai ta paklang pon lo.

            Halabangso ahut missionary atum kethan keja pon atovar along aturkimi kelong penang an Karbi ariso atum lo charli pame si nangbar lo. Halabangso arisomar angbong pen Semsong Sing Engti amenke elitum enpon vek nangji. Alangli Engti asangho kejapon pensi 1945 aningkan Karbi atum “Karbi Adorbar” pu isi Political party sengpon lo, lapen bangso asong pensi Karbi atumta amethang pilongri kachepuji aphan District hangponlo. Alanglitum pen British atum Assam Governor akehai Robert Nilgreat arideng Karbi atum aphan ta isi amena a District pi pon nangji pu Memorandum aloo pajirponlo.

            Lasonsi Semson Sing Engti atum keklem kachepaduk ajoine pensi Karbi atumta amena a District chelong ponlo. Elitum maduta chi-chi nihur lake 1951 aningkan phaikuni achiklo 17^th arni “Assam Regulation X of 1951 aron ateng pensi Karbi Anglong a District long ponlo.

            Lasonsi Karbi atum ta amethang alongri, kechok-lim alam aki, jutang-jubat, Nim-Rokom, Niti-Nihat, Pindeng-Sumpot dosi karbi atumke isi khei kangthim pu chepu nang koklo, lapen chipu pon bomlo.  Karbi akhei aphanta choki-chokam amo, kacharli, lam aki, lamet lapen ajat ahin anatta Keplang Kachingthur pon thekji aphansi ansose avarsai kelong pon thuji lapen isi khei kangthim pu kachipu pon thipji aphan Hemprek ta hangpon thulo. Ajahak amonit atum kepu Karbi akhei ke Khei kangthim kali pu kepu damke lahenlo chok damde pin binong. Lasi neli pudamji Karbi ta isi khei Kangthim binong pu.

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*Greater Guwahati Karbi Students Union ahin pen 1989 aningkan kepaklang “LAMSAI” alo alongpen puthot kepaklang thu.

            

The smile of Rongmili and Rongbong sir

Rongbong Terang’s first novel, Rongmilir Hanhi was published in series in the monthly magazine Prakash. It was the year 1979. We were high school students at the time. The picture of “one greyish evening in winter..”-the lines I read long ago in Prakash, is still fresh in the mind. The story impressed us so much that we used to wait much eagerly for the next issue of the magazine. Long after the last part of the novel appeared in 1980, the various characters of the novel kept dangling in the memory, refusing to disappear. In the year 1981, Rongmilir Hanhi came out in paper-back edition and I was overjoyed in getting the opportunity of reading it once again in the book form.

            When studying in Cotton College, in the year 1985, I got the chance of seeing the dramatized version of Rongmilir Hanhi at Rabindra Bhavan. It was quite enjoyable, but the dramatist was not much successful in presenting it on the stage clearly.

            After my studies, I appeared for an interview for the post of Programme Assistant in Doordarshan Guwahati in 1993. The interviewers were the Station Director himself and the eminent dramatist Dulal Roy. After the initial general questions, Dulal Roy questioned me on Rongmilir Hanhi ,I was thrilled to talk about my favorite novel.

            After that, my government job took me to different parts of Assam and ultimately I came to west Karbi Anglong. There I heard about the shooting of the widely read and popular novel Rongmilir Hanhi for TV serial. Later on,when being telecast from DD Guwahati,people welcomed it warmly. Little controversy also arose over the depiction of some scenes. So, to get a clear picture, I borrowed the novel from a friend to read it once again. My second reading enlightened me more. I discovered that my present work place Rongkhang, is the back ground of the novel. I have already been to many of the places cited in the novel. Rongmilir Hanhi is an Assamese novel, delineating the life and culture of Karbi people living in the Rongkhang area of Karbi Anglong. It shows the Karbi society in the pre-independence era,the people and their dilemma between the old and the new values in the society. Sra-ik Terang is the headman of Rongmili village-an idealistic man who stands for modern idea. On the other hand,Sikari Teron,the Habe,chief of that area is conservative and evil minded. Through the events like the coming of christianity,education,commerce,connection with Kampur, refugees from east Bengal and Nepal,occupying Karbi land,the curse of opium,the story moves on. Habesiko Sikari Teron by his authority removes Sar-ik Terang from his position. Yet good prevails over evil. People supports Sar-ik Terang,who statrs a firm step towards progress and modernity by sending his son Hemai for education to Kampur.Habesiko’s own village faces near destruction. The turn of events force the king to dethrone Sikari Teron.Sar-ik Terang’s beautiful daughter Amphu sacrifices her love for the unity of her village and got married to a young man from far-off Rongmandu.So Rongmili smiles and keeps on smiling because of Sar-ik Terang’s progressive ideas and Amphu’s far-sightedness.   

            I always had a desire to meet my favorite novelist and get answers to many questions that arose in my mind.So,one fine evening I went to meet the creator of Rongmilir Hanhi at his residence in Diphu. He was sitting by the fireside. He smiled his warm smile and invited us to his drawing room. But we preferred to sit by the fire as it looked cosy that wintry evening. He ordered tea for all. So, the whole evening was spent talking about various topics regarding Rongmilir Hanhi, the novel- an evening warm, sweet and so memorable.

            My first question was on the inspiration behind the novel-something I yearned to know for years. In his own words- Firstly it is the lack of reflection of Karbi social life in the vast fold of Assamese literature, then Dr.Birendra Kumar Bhattacharya’s Iyaruingam (1960) and Lumber Dai’s beautiful depiction of tribal life in Prithibir Hanhi (1963). Moreover, the contemporary situation in Assam and the feeling that literary culture can bring about the integration between the people of the hills and the plains and make it one whole like the water of the Brahmaputra-an endless flow. My dream had always been to introduce the land and the people of Karbi Anglong to the outside world. Rongmilir Hanhi became the medium to make that dream come true.

            After the inspiration behind the novel, I wanted to know more about the background of the novel. Karbi Anglong is a vast area, yet the places written about in the novel are from Baithalangso or Vothat langso and it adjacent areas in Rongkhang,west Karbi Anglong. Terang Sir himself is not from Rongkhang area. In that case,why he choose that particular background for the novel?

            Terang Sir told us- when Joysing Doloi was CEM (1972-78),the Karbi Anglong District Council made a documentary film called Pragotir pothat Karbi Anglong,the renowned film Director,Shiva Prasad Thakur was the director. The responsibility of writing the screenplay was given to me and Mr. Roy Enghee.Later on, Roy Enghee left the project.So, I was left alone with Shiva Thakur to travel all around Karbi Anglong.That gave me the opportunity to visit west Karbi Anglong,The Rongkhang area starting from Ronghang Rongbong to Umrasi,Umteli,Tika and Rongmandu.I was much influenced by the rich and unique socio-cultural traditions of the Karbis in Rongkhang area.The Karbi king,his ministers,the pinpo,habe still occupy prominent place in the social system of this area. That was the reason why Rongkhang had become the background for my novel. It was at Hongkram that I saw the bamboo house on stilts build in rows, met the Habe and Pinpos.So in drawing the village of Rongmili,Hongkram surely played an important role.

            Rongbong Terang married Kanam Hansepi,hailing from the village Hongkram,in west Karbi Anglong.Rongbong Terang hails from east Karbi Anglong.He was born at Langbungdingpi in Bokoliaghat on 13^th January 1937.he was born of Mr.Binhum Terang and Mrs.Ba-ik Ronghangpi.He did his schooling at Langka and College at Nogaon.He got his MA in Assamese literature from Gauhati University and taught at Diphu Government College.He took his retirement while serving as Principal.

            Rongbong Terang sir said while talking about the story and the characters in it –As the story is about the Karbi society in pre-independence era, many influential names have to be brought into story in some context. I have no intention any disrespect to these great people. So they have been kept in isolation from the other characters and events in the novel. Moreover both the story and the characters in it are completely imaginary.

            So, some real characters were included in the novel but the fictional characters like Sar-ik, Amphu,Kadom-did any real characters influence the writer in drawing these characters? We heard that the character of Sar-ik was influence by your Father-in-law Joysing Hanse.was it true?

            Without answering directly he said-as I said earlier there is surely an indirect influence of Hongkram on the novel. I married from there and that region is the background of my novel. So it’s likely a few personalities may influence my characters. It is natural, whereas my personal experiences and imaginations have gone into the creation of some of the characters. For example, the description of Hemai, crossing the river Kopili to go to Kampur for his schooling. It reflects my own childhood experience of crossing the river Jamuna to go to Langka and the experience of the people of Hongkram going to Kampur for their studies. All these are bound together and brushed up with some of my own imagination. So, the influence of Hongkram is surely there.

            In the literary genre, the novel, there is a category called the Regional Novel. According to KDM Snell, it is “fiction that is set in a recognizable region and which describes features distinguishing the life, social relations, customs , language ,dialect or other aspects of the culture of that area and its people. Fiction with a story sense of local geography, topography or landscape is also covered by this definition. In such writing a particular place or regional culture may perhaps be used to illustrate an aspect of life in general, or the effects of a particular environment upon the people living in it. And one usually expects to find certain characteristics in a regional novel; detailed description of a place setting or region, whether urban or rural, which bears an approximation to a real place.”By Regional novel we remind ourselves of Thomas Hardy’s famous Wessex novel. The environment around Wessex area influence the people living there, in their ways of life, their conversation, musings and mannerism. They are very realistically focused in the novel. The influence of the area over the novel is so strong and so far-reaching that no character can be kept in isolation from it.

            According to critics to be a perfect Regional novel, it must produce that particular area’s life, mannerisms, song, dance etc. clearly and to such an artistic level that it gets strongly implanted in the minds of the readers.

            In Rongmilir Hanhi, the people of Rongkhang area, their lives,conversations, colloquialism, social customs and the various places are reflected so realistically that even the non-karbi readers find it interesting. The social system, and its traditions leave a mark on the minds of the readers. Can we term Rongmilir Hanhi as a successful regional novel?

Sir answered most humbly-  I don’t mind calling Rongmilir Hanhi a regional novel. But I can’t say how far it has succeeded or not, the readers will judge it. I have written it only-its value will be judged by the people.

            Terang sir told us that it took almost six months to complete this novel. Moving all over Karbi Anglong district for one whole year, he caught a serious malady. He was bed-ridden for six months. He completed his novel in that period of time, encouraged by his wife to keep his mind active.

            He revealed that many women related issues had been interpreted by his wife, otherwise he alone could never have fully drawn the social life of the people. His wife’s knowledge of the Rongkhang area, its customs and traditions of the people had been of great help.

            Asked about the TV serial of Rongmilir Hanhi,Terang sir said that he was not much satisfied with it. Novel and cinema are completely different mediums. It is difficult to transform a novel into a film. It is impossible. Because feelings can never be transformed into a picture-it can only be read and felt.

            The last question was what was his latest venture? Sir told us that he was at the moment writing his autobiography called My life and Literature. It was almost completed and would be soon published. ###