The land spread over an area of approximately 281.87 square kilometres in the southernmost part of Assam, bordering Mizoram, is called Bam. A total of 45 small revenue villages and 35 inhabited forest villages constitute a vast Bam area. The gram panchayats included in the Bam area are Dhalai, Bhaga Bazar, Saptagram, Channighat, Rajnagar, Jalalpur, Sheoratal and Jibangram. These gram panchayats are under the Narsinghpur development block. Apart from these, six villages of three more village panchayats under the Palanghat development block-Rukni, Bhubandar, and Monyarkhal are included in the Bam area.
This article aims to shed light
on the religious, linguistic, and socio-cultural diversity of the Bam. The Bam
is a paradise for ethnographers. Here are the Maitai -Manipuri, Maitai Muslims,
Bengali Muslims, fishermen Muslims, Bengali Muslims, Vishnupriya Manipuri,
Mizos, Mar, Oriya, Ryang, Khasia, Nagas, Kukis, Burmans, Tipras, and above all,
many Bengali Hindus, including upper caste Bengali Hindus, Scheduled Castes,
Nath community, and many Hindi speakers from North India. The striking thing is
that the daily casual movement of people of so many religious and linguistic
communities for business, trade, or other family needs in and around Bhagabazar
of Bam, i.e., Bhagabazar, the largest market of South Cachar, is a rare
fragment of diverse India. Each ethnic
group has its own religious freedom, as well as linguistic and cultural
diversity. Here, those differences are briefly summarized.
According to the 2011 English
census, there are many Muslims among the total population of 94,379 in Bam, the
majority of whom are Bengali speakers. In addition, there are Muslims from the
fishermen or the Shekh community, and Pangal Muslims. There is no natural
difference in tribe or caste among Muslims, but some phonetic and linguistic
differences are observed in the use of the spoken language of Cachar among the
people of this community, who come from different parts of the Barak Valley.
The culture of the Muslims of
Bam is mainly expressed through language, religion, and social customs.
All the Muslims of Bam come from
Hailakandi, Bhanga in Karimganj, Berenga, Bhagador, and other areas of the
suburbs near Silchar. If we look at the idioms used in their spoken language of Cachar, it is easily evident that
there is a clear influence of the idioms of their original habitat.
Among the people coming from the
suburbs of Silchar, the custom is to call 'dadi' as 'budi' or 'budiji', the
wide pot for storing water or food is called 'tagara', the elder relatives are
called 'thakur' or 'thakurji', the chadar is called 'refa', all types of
pushkarini are called 'dighi', etc. The immigrants coming from the suburbs of
Silchar are known as Ujani in Bam.
Not only in language, there was
a difference in the dress of Ujani Muslims and Muslim women of Hailakandi
origin in Bam. Hailakandi women wore burqas and decorated 'chattas' made of
bamboo on their heads. On the other hand, Ujani women wore chadars. The social
customs of both the groups were so different that in the early days of Bam,
there was no marital relationship between Ujani Muslims and Muslims of
Hailakandi origin. It is noteworthy that a similar 'chatta' displayed in a
museum in Sylhet is referred to as 'Jaintapuri Chatta'. A large number of
people from the Bhanga region of Karimganj live, especially in Bhagabazar and neighbouring
places in Bam. They also have their uniqueness in their vocabularies. In their
speech, they call bath as Nawa, Ogo as 'Rebo', Didima or Dadi as Bibi,
brother's wife as 'Miyar Bou', and ‘now’
is called 'Ebla'.
Similarly, there are differences in the idiom
of the fishing Shekh community. Word variations such as 'Dela' for giving, 'Dum
Lago' for waiting, 'Mui' for me, 'Mor' for me, etc., can be observed.
Jari dance or Jari song was
popular among the Muslims of the Bam. On the occasion of the Muharram festival,
a group of men dressed in lungis used to dance Jari in a circle, singing a sad
song centred on the tragic incident of the martyrdom of Imam Hussain in the
battle of Karbala. At present, this folk dance has disappeared. At present,
Muharram is celebrated in the Bam through fasting, prayers, religious
activities, and charity.
Ghazi song was popular among the
Muslim Maimal community of the Bam. Ghazi song was performed with dance. The
leader of the Ghazirgan group sings, and
the others join in with the Dohar
Eid-ul-Fitr and Eid-ul-Adha,
also known as Eid-ul-Ramadan and Bakri Eid, are the two main religious
festivals of the Muslim community. The sighting of the Eid moon is a
traditional custom that is celebrated at the end of Ramadan. Before the
development of modern roads and communication systems, villagers would gather
on the village streets and eagerly look towards the western horizon to search
for the Eid moon.
This moon sighting was full of
excitement and anticipation. If the weather were cloudy, it would be difficult
to see the moon. If the moon was not seen, they would return home with a heavy
heart, preparing for the next day's fast. But when the moon was seen, the
villagers would announce the arrival of Eid by blowing horns made of buffalo
horns, which would fill the entire village with a festive atmosphere.
Immediately, the women of the
village would start making rice powder by pounding it with 'chhiya' in a
'ghail', so that the delicacies of Eid could be prepared. The sound of rice
being pounded in the ‘Ghail’ echoed throughout the village, creating a lively,
festive atmosphere.
The women would stay up all
night preparing various Eid dishes. These included ‘Handesh’, a dry rice cake,
and many delicacies prepared depending on individual skills and resources.
Families that had a machine for making Sewai would make Sewai, which was
considered a luxury at that time.
On Eid day, before sunrise,
children and male members would bathe in the Rukni River or the family pond.
After bathing, children would wear new, colourful Eid clothes and greet their
elders, receiving an Eid gift worth one paisa or one anna. The family would
then gather to enjoy the sweets prepared the night before, and after the meal,
the adult men would proceed in groups to the mosque or Idgah for Eid prayers.
Eid greetings would be exchanged, and social visits would take place after the
prayers. Children would also visit the homes of relatives and neighbours,
maintaining the festive spirit.
With modernity, many aspects of
Eid celebrations have changed. Now the moon is no longer sighted, rice is not
pounded in 'ghail', and the tradition of preparing food at night has also
become rare. Now people get information about moon sighting on mobile phones
and buy Eid market items online or from shops. Women cook in a pressure cooker
in a short time, and the number of social outings has decreased, which has now
transformed into virtual outings. Instead of sending direct Eid greetings, many
people send selfies, pictures, and videos to friends and relatives on social
media. Say Eid Mubarak on mobile.
During Eid-ul-Azha or Bakri Eid, there is no excitement of sighting the moon, as the date is known ten days in advance. While the elements of the festival are like Eid al-Fitr, the main emphasis of Bakri Eid is on the sacrifice. A new trend in the Muslim community of Bam is the participation of the Mizo people of Mizoram in celebrating Bakri Eid. Many Mizo people come from Mizoram to celebrate Bakri Eid with their business friends.
One of the most important events
in the Bam Muslim community is the Waz Mehfil. These Mehfils are usually held
in open fields or mosques during winter, and are attended by thousands of
people. Maulanas deliver religious discourses throughout the night, and
although women may not be present for the main event, they participate from
nearby homes and listen to the Waz.
Another favourite custom is the
Iftar during Ramadan. During Ramadan, families send various sweets and food to
their daughters and sisters' homes, which strengthens family ties and expresses
the spirit of sharing and generosity in this holy month.
Also, there is a tradition of
giving ‘Acha’ during the fruit season of June and July. During this time,
families send fresh fruits to their daughters and sisters’ homes. This
tradition symbolizes care and good relations towards married daughters and sisters.
It renews the relationship and ensures that women get a share of the fruits of
their father’s house. It also increases the respect of the daughter or sister
in the in-laws’ house.
Bam Muslims also send Chunga
Pitha along with other delicacies to their daughters and sisters’ homes, a
tradition that helps strengthen family ties and shows respect for the food
traditions of the community.
In short, the customs of
Bam Muslims symbolize deep respect for
tradition, family, and faith, which are observed at different times of the year
and create a rich cultural environment.
The Kukipunji in Fileng, Khulichhara, on the Assam-Mizoram border is home to people from the Mizo, Kuki, and Mar communities. The Mizos who follow Christianity are divided into two main branches - Roman Catholic and Presbyterian. Presbyterians or Protestants are further divided into U.P.C. (United Pentecostal Church), E.F.C., and I.C.I. (Independent Church of India), B.C.I. (Baptist Church of India), Seven-Day Adventist, etc.
The 'Seven Day' followers’
worship in church on Saturday. Alcohol and pork are considered forbidden foods
among them. Although Christmas is the main religious festival of the Mizos,
they have their socio-cultural festivals and events. Chapcharkut is one such
festival that the Mizos celebrate once a year with great pomp. Another
religious event is celebrated on June 5th, through which the Holy Spirit is
invoked. The religious event is called Pentecost Day. Bamboo Dance is a very
attractive, beautiful dance ceremony widely practiced among the Mizos, which is
known all over India.
A large number of Dimasa or
Burman community live in the villages of Sheoratal, Khakrapunji, Hadamapunji,
Balukhal, Dhalai Bazar, located on the east side of the Rukni River. Their
language is Dimasa. Religiously, they follow Hinduism, and there are also some
Christians. Durga Puja of Bengali Hindus and Christmas of Christians are two
common religious ceremonies among them. Durga Puja has been celebrated in
Sheoratal village since 1937. Along with Durga Puja, the villagers also
celebrate ‘Sangrain’ (Magh Bihu).
Bushu is the main festival
celebrated by the Burman Dimasa community. It is celebrated with great pomp and
splendour. It is celebrated after the harvest. Bushu means Brai-Shibrai, a
supreme deity in the Dimasa community. Brai-Shibrai is offered the new crop of
rice for peace. There are three types of Bushu: Surem Bushu, which lasts for
three or five days, Hangsio Manaoba Bushu, for seven days; and Jidab Bushu,
which is celebrated for only one day. Every day, a community feast is held to
eat the meat of animals and birds killed. The first two to three days are spent
singing Bushu songs accompanied by the playing of Kharam (drum) and Muri
(horn). Men, women, boys and girls wear their traditional costumes and dance
throughout the night in the festival.
As mentioned earlier, the Bam
region is home to various tribal communities. Chakma, Khasia, Mar, Riang,
Tipra, and Naga are among them. They are in many forest villages of Bam. Among
the tribes, a considerable number of Khasia are in various forest villages of
Bam. Among them, three languages are
prevalent - Khasi, Pnar and War. They mainly live in the hilly areas known as
Khakra, Malpunji, Hadamapunji, Balukhalpunji, East and West Dhalakhal
Khasiapunji and Baghkhal. They are Christians by religion, Seng Khasi. Seng
Khasi is their main cultural festival. Moreover, they celebrate the religious
festival called Bahdiengklam as their main festival. Christians celebrate
Christmas. The Hmar tribe lives with the Mizos on the Mizoram border of Bam.
Their mother tongue is also Hmar. Like the Mizos, they also believe in
Christianity, the main difference is linguistic. The Maras have their own
cultural festival, Sikpui Ruoi. Although jute cultivation is their main
livelihood, nowadays they are also inclined towards trade and commerce.
An important part of the
population of Bam is the Bengali Hindus. Among the Hindus, there are people
with the titles of Pala, Das, Roy, Namasudra, Patni, Purakayastha,
Shuklavaidya, etc. The main religious festival of Bengali Hindus is Durga Puja,
which is celebrated with great pomp. Durga Puja aarti is organised in many
public mandaps. Apart from this, various social and cultural organisations
organise Durga Puja in their own mandap. After Durga Puja, there are Kali Puja,
Lakshmi Puja, which are celebrated in a public manner. There is also Dol
Purnima. There are also many people from the Hindustani community among the
residents of Bam. Apart from Durga Puja, they celebrate Chhath Puja with great
pomp. Although small, some Nagas are living in the Dhalai and Bhagabazar areas
of the Bam region. They are divided into two communities by religion: the
Christian and the T.R.C. (Tingka Raguang Clapriak). They speak two languages,
Rangmai and Naga. The T.R.C. community does not observe Durga Puja and Kali
Puja, but they accept both the pujas and sacrifice a goose and a chicken on the
occasion. The T.R.C. Nagas celebrate two festivals a year. The biggest festival
is Gaangaa celebrated in January. There is another festival called Dikap, which
is reserved only for young women. The main religious festival of the Nagas who
believe in Christianity is Christmas.
Both communities of the Nagas
bury their dead. A seven-foot-deep pit is dug, the coffin is placed on it,
bamboo is spread over it and the earth is covered. The body is covered with
white cloth.
Liquor and pork are two
essential foods for the Nagas. Both are used in birth and death. Five days
after death, two religious ceremonies called Kainit Suakmai and once a year
Ngaitom mei are performed for the welfare of the deceased. The Bible is the holy
scripture for a group of Nagas. The religious scripture of the TRC community is
Ralarik. All this information has been collected from a Naga citizen named
Lugailen Rongmai, a resident of Bhagabazar. The main occupation of the Nagas of
this region is rearing and selling pigs. However, the business of selling
country liquor is also common among them.
The Maitai Manipuri are one of the largest
communities living in the Bam region. Most of the Manipuris live in the
villages of Islamabad (Telichiba) and Dhalai Gaon Panchayat adjacent to
Bhagabazar Gaon Panchayat. Some villages on the east bank of the Rukni River
were also once inhabited by Manipuris. However, they have now moved elsewhere.
The language of the Manipuris is Meiteilon. They
follow Hinduism in religious belief. They also follow a doctrine called
Sanamahism (Apokpa). At present, there are some Manipuris who are Christians.
Their own religious and cultural festivals are Sajibu, Chairaoba, Laai Haraoba,
Yaoshang. Although the Manipuri community is mainly a follower of Vaishnavism,
they follow the customs of Hinduism as usual. They also follow their own
linguistic and cultural characteristics in celebrating the Hindu religious festivals.
On the last day of the Chaitra month, they celebrate Chait Puja as Pahoubi and
five days later Lakshmi Puja as Imoinukaui ceremony. In the month of Ashwin,
they celebrate Durga Puja as Pahouibi Puja.
The place of Yumlai is fixed in the house of the
Manipuri. Since ancient times, the worship of their Guru Siddaba (Parampurush)
has been going on. Apart from this, the Rath Yatra in the month of Kartik,
Ningol Chakouba (Bhagini Bhojan), two days after Kali Puja, etc. are other
religious and cultural festivals of the Manipuri. According to them, the
Bhagini Bhojan festival was introduced by Churachand Maharaj. The Haudoklambani
festival, introduced by Bhagya Chandra Maharaj, is also popular. Later,
Nityaras, Basanta Ras, Shan Shenak or Rakhal Ras, Udkhol, Jalkeli etc. Ras
became popular among them.
In the village of Islamabad (Telichiba), adjacent
to Bhagabazar Gaon Panchayat, Maitai Manipuris live alongside Maitai Muslim
Manipuris. There are 76 Maitai Muslim families here. Their language is
completely Maitai Manipuri. The women also wear homespun mekhlas like the
Maitai Manipuris. It is difficult to distinguish them from the Maitai (Hindu)
Manipuris in terms of language, dress, and physical appearance. They have a
distinct identity only from the religious aspect.
In some forest villages in the south-eastern part
of Bam, people of the Bru or Reang tribe live. Their language is Kaw Bru. In
terms of religion, they follow both Christianity and Hinduism. The followers of
the two different religions naturally celebrate Christmas and Durga Puja and
Vishnu Puja respectively according to their own religious customs. In the
village (capital), there is a village headman or Rai, according to whose orders
everyone in the village must follow. The permission of the 'Rai' is also required
for marriages or other ceremonies. They earn their living by cultivating jhum,
hunting wild animals and birds, fishing, etc.
In Bam , there is a considerable number of Hindi
and Bhojpuri-speaking people. Along with other Hindu religious festivals, they
celebrate Chhath Puja with great pomp. At that time, the ghats of the Rukni
river became resounding with the sound of worship. There is a small number of
Oriya people along with the Hindi speakers. They celebrate Tusu Puja in the
month of Paush. There are also Vishnupriya Manipuri. They have only linguistic
differences with the Maitai Manipuri. They celebrate religious and cultural
festivals like the Manipuris.
Based on the above information, it can be said
without any hesitation that the remote and unknown region called Bam is a
wonderful melting pot of religions, languages, and cultures, where despite
the diversity, an inseparable unity sounds. That tone is of unbroken humanity,
that tone is of true Indian traditional culture. That is why, despite so much
division, no unpleasant incident related to language or religion has taken
place in this region till date. When the air of religious division is raging,
when there is an atmosphere of mutual distrust between people, the people of
this region have kept their society free from all this filth. Although about 74
years ago, an unwanted incident took place in this region due to some
misunderstanding between two communities and based on some rumours, it was
almost immediately nipped in the bud by the activities of well-intentioned
people. Till date, no such incident has been repeated anywhere. "Unity in
diversity" - the main characteristic of the Bam people, who are the
bearers of many languages, many religions, many cultures - can be said with
unwavering heart.
……………………………………………………………………………………………
About the author: -
Sabir Ahmed Chowdhury, a resident of Bam
Bhagabazar, is the retired principal of Sonai M.C. Das College and the founder
Principal of the newly established South Cachar College. At present, apart from
literary pursuits, he has dedicated himself to various organisations engaged in
various social welfare works.
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