Death Rites and Rituals Among the Chakmas

 DEATH RITE :

 The Chakmas burn their dead except in case of death due to cholera, small pox, leprosy etc and little children with no teeth. In such a case, a dead body is buried. It is customary that one should die in their own house or the house of own Gutthi (clan).  If one dies in other gutthi house, the family should bear the expenditure of Bur Para /Bola Kada rite to ward off the misfortune acquired.. As the Chakmas believe that one acquires Phee (misfortune) if one dies in other clan man house. A dead body is also never allowed to be brought inside others’ house except in the house of the dead person and sometimes in the house of own clansmen due to fear of Phee. Otherwise, the body is kept on the outskirt, at an open field or bank of a river/stream.

On the death of a person, every household of a village light an Alsia ( a paddy husk burning platform made with clay) and kept at the door. Drums were earlier beaten in Mara Taal literary Deas Beat. On hearing the sound of drums atleast one able person come to the dead house, and offer coin and money on the chest of the dead body. The dead body is first kept on a platform called Somreng Ghar or Bor Ghar . In making the Pallyeng Ghare three  bamboos each are bound together and cut to the measure of the dead body. At first three bundles are spread and five or seven bundles are cross bound (five for male and seven for female).Above it a bamboo mat is placed which should also be plaited with five to seven pairs of tapes. Above the mat seven to five layer of clothes are spread. The body is the laid on it after giving a bath with five to seven  bamboo tubes of water. Here rice and curry is also offered. Afterwards the relatives and visitors offer coin and money called Ghat Paro Poijhya (river crossing money) or Bugo Kurhee (coins of the chest) as the Chakmas believe that the soul of a dead person need to cross a river  to enter the next abode where he had to pay the fare. And if the soul cannot cross the ghat, it has to live the life of a spirit, ghost, preta,etc suffering years after years. The dead body is also offered flowers, scented material etc. It is also customary to place a silver coin on the mouth believing he/she will have silver white teeth in the next life. In the evening, the priest Luree used to chant religious discourses like Anija Tara, Arintama Tara etc, in the earlier days, during their existence.  Here rice betel nut  etc are also offered. But nowadays, the monks are invited instead of Luree and they also chant religious discourses.

The relatives and villagers stay awake the whole night beside the dead with various activities like reading from epics, holy books, Gozena Lama, etc also beating drums in a different rhythm called Mora Dhulo Taal (dead drum beat ) which sounds as Chotdheng  Chotdheng Dendreng.

The Chakmas usually dispose the bodies in the afternoon and carry off the body at about 1.00 PM from the house on the next day. But there is a custom that a dead body should not be cremated  on Wednesdays and Sundays. Wednesday being the day on which Lokkhi, the goddess of wealth arrived to  Earth. It is believed that if a dead is burnt on Wednesday, it is not good for the village and there is likelihood of facing famine in the village. Sunday is said to be the day on which the Buddha was burnt and a lay man should not be compared with the lord. However, burning on Sunday is nowadays practiced in some places. Sometimes if a near relative is not present, the bodies are kept for two to three days. Or if a rich or powerful person has died and the relatives want to cremate with a chariot called Gheela Ghar or Garhi Ghar. The body is kept for two three days for the making and preparation. There is also a custom to preserve a body hanging on a tree in a box or  a bamboo mat if the relatives are poor and cannot  afford the immediate expenditure  of after death rites performed on the seventh day called Saat Dinnhya or if family members like the son  is not present at home though they might have the capacity to bear the expenditure. Sometimes a body is also kept hung if the season is found unfavourable say a rainy season for doing the same in a good season like winter or spring.

The common practice at the burning place is  to make a Radha Ghar  and a funeral pyre for burning the body. But sometimes a Garhi Ghar or Gheela Ghar (chariot) is also built for a rich or royal family member in addition to a Radha Ghar. Before taking out the dead body from the house to the cremation place, the body is bathed with water carried from the river with a bundle of bamboo tubes consisting of five bamboo tubes for male dead body and seven tubes for female body. New clothes are worn and  rice, paan etc are also offered  to the dead body and the Luree  reads out the Agartara at the time of doing these. The younger relatives also pay homage vowing and the older relatives of the  dead person  also bless  the dead with rice and cotton  to get long and prosperous life in the next life. After everything is ready, the body is transferred to a stretcher called Along  or  Pallyang Ghar or Choddheng Ghar. The Pallyeng Ghar is made with four wooden posts and a lid which  is  decorated with colored papers, flowers etc and four  Kas (doves) and one Kolaththur  (banana flower) and a monkey which are made  by plaiting bamboo tapes and  wood. A Khadi (breast cloth) is also  placed as banner and the monkey is placed at the banner post. A chicken is also tied with the  Along and all the family members had to hold the thread  of the chicken. The exorcist or the Luree then asks from all present whether it is permitted to separate the dead and living, and all will answer in affirmation and the thread is cut off and chicken freed. This rite is called Morai-Jedai Pharok Hohna (separation of the dead and the living). The chicken so freed is required at the time of Saat Dhinnya, the funeral rite after seven days. Some Gozas (sept) have the practice to cut off seven string of threads at the time of taking out the dead body which symbolizes separation from the sept.

In the cremation ground, which is always at the down stream of the village, some villagers already makes a funeral pyre directing east-west. Above which a white clothe called Channwa is also spread binding in the four corners with the tips of four bamboo poles. The pyre is made with five layers of wood  for a male body and seven layers for a female body. A  male body is laid head eastward and a female body head westward. The wooden posts which supports the firewood is called Kung Gach.

As already stated, a well to do or for a member of royal family member  a Gheela Ghar or Garhee is made with four wooden wheels in square shape. Ropes are bound from two sides. It is usually done on a field or a flat ground of a river bank.

The Radha Ghar is also constructed of timbers and bamboo and decorated with flowers and colored papers and many design of decoration with bamboo chips. It is also square in shape and may be single or double. The Radha Ghar is in lieu of Gheela Ghar and sometimes ressembles an elephant.

After taking out of the body, it is carried in a procession beating drums and other instruments. Sometimes fire crackers are also burnt on the way. Fire and a portion from the house is also brought with the dead body from the house. On reaching the cremation grounds, the body is placed on the Radha Ghar and is carried and rounded around the pyre for five or seven times jerking till it is broken. Afterwards it is put on the pyre. Where again rice, betel nut and other things are offered and the Lurees chants religious discourses. In case of Garhee or Gheela Ghar, the cart is drawn by two party like between two villagers, married and unmarried , between different septs, symbolizing Hell and Heaven . It is draw drawn till it is broken and later the body is put on the pyre. If there is no Gheela Ghar or Radha Ghar, the Pallyang is put on the pyre after making five or seven rounds. The post which was brought from the house is already split into chips and distributed among family members and relatives and they have already made torches of fire. First the son or father sets fire and later others. It is customary that a blood relative should first set fire. It is to note that a pregnant woman is never burnt with the foetus inside the womb. In such a case the foetus is first taken out and burnt or buried and afterwards the mother. For any death due to suspected black magic or unidentified disease, the stomach or chest of the dead body is also sometimes examined on the request of the family.

After burning a dead body all the processional members must take bath in the river and come home without looking back. On reaching home they are offered bitter things to eat say bitter gourd curry or bitter gourd leaves curry.

In the evening rice is kept cooked on the  oven for the dead person soul in the dead person’s house usually of one measure rice with one boiled egg. The Chakmas believe that the soul of the dead visit the house at night in search of food. It is reported that they still find marks of the soul’s visit on the rice and egg, like bitten mark, finger mark etc. The tradition for cocking such rice is  to only cook in a pot without stirring. The egg is also shelled after boiling and kept with the rice. It is covered with plantain leaves and kept on the oven. The rule is to open and examine it the next morning.

For all the above customs like making of Somreng Ghar, Radha Ghar and Gheela Ghar etc there is a traditional story that –

 Once,  king Sadhengiri’s queen purchased a bird and requested the king to search for the pair. But after sending his men in different directions the pair could not be found out. So, one day the king himself went to search for the bird with his men but after searching in different jungles he could not find it . While in search of the bird, one day he happened to come across a hut where a Yogi lived. He then became the disciple of the Yogi and learnt religion and Brahma yoga and other knowledge. After six months of learning he returned to his kingdom and introduced pujas and yajnas like Purush Uddhar Yajna (salvation of forefathers), worship of Shiva etc. When he became old, he renounced family, leaving the kingdom to his son,Dharma Sukh   with the instruction to visit him after twelve years on a certain mountain. He went to the jungle living on   meditation and yoga. After twelve years, his son Dharma Sukh went to meet him with his men on the mountain. On reaching the mountain they reportedly found him meditating, but after sometimes he was suddenly gutted by a huge fire from nowhere and Sadhengiri was burnt to ashes. But within no time they also observed a carriage with elephant, monkey, birds and on top a flag under a spider net on the same spot, which flew up in a charming  fashion , drawn by four doves and gone up. Sadhengiri was  seen seated on the chariot . So it is believed that Sadhengiri has attained highest abode and went to heaven alive. Therefore, in symbolizing the Sadhengiri’s  attainment of Heaven the Chakmas make a chariot for a dead. The story of Sadhengiri was also read out in the form of Sadhengiri Tara by the Lurees in the olden days.

The next morning after cremating the dead, the family members perform the rite of Haar Bhaja (bone flowing) as the Chakmas flow the bone remnants  of a dead body in the river or stream.  The Haar Bhaja rite is usually performed by the relatives. In case of parents’ death, all the sons and in case of a son or daughter by the father or by a blood relative. On reaching the Choba Saal (burning place) first a finger bone is searched which is put in an earthen or any pot and sealed with plantain leaves. The remaining bones are carried to the river and flowed. The burning spot is then cleaned neatly and swept with clay. A fencing is also erected with four bamboo poles where plantain and esculents are planted. A pitcherful of water is also placed with a dao, a basket, some even put comb and other provisions. A shade is also made with a piece of white clothe called Channwa which is bound on the poles of the four corner of the fence. On a parent’s death, the sons tonsure their head near the burning place. The earthen pot where the finger bone is kept is then taken to the river  either by the eldest son or by the youngest son in case of the death of both parents, by the father in case of the death of son or daughter, by a brother in case of death of a brother, in case of no close relative by a clansman - and he  has to go to waist deep water with the pot and pour water by  fingers facing up stream and throw the pot  at the back with the prayer not to face any death in future. The throwing should be above the head if of an older person and between the legs for a younger person. The thrower also should come out bare from the river flowing his worn clothes by the river and wear new clothes from the bank. The other accomplice also take dips in the river and come home without looking back.

On reaching home, another rite called Mora Bur is performed to evade further death in the family. Which is usually performed by an Ojha (exorcist) in the traditional way. When lunch is ready, lunch is offered at the cremation ground and the soul is asked to wait  at the spot for seven  more days for Saatdhinnya. Lamps are also lighted every evening  for the dead at the spot  for six nights and on the seventh day-  the Saatdhinnya rite is performed. Untill the seventh day no fresh meat or fish or wine will be taken by any  members of the family, which is called Sadhang Dharana (observing purity for the departed).

SAATDHINNYA :

After the death of a family member it is the duty of the living members to perform a rite called Karma or Saatdhinnya on the seventh day of burning of the dead for the Utdhar (salvation) of the departed soul.  Generally the day is counted from the day of flowing away of the bones and ashes in the river/stream ie. from the next day after cremation. However the Phema gozas (sept) counts it from the day of burning as of the Tripuris. (They are therefore sometimes teased as Tibira (Tripuris) and it is reported that their forefathers were actually Tripuris and came to the Chakma kingdom as a dowry gift after a Chakma prince had married Tripuri Princess and they were meant to look after that princess. Later when they grew in number and became powerful, they were granted a separate gozea in the name of their leader Phema Chandra and they did not abandon the culture of burning their dead after six days). So, preparation begins from the day of Haar Bhaja to collect  for offering of feast to general public on the day, also collection of every possible food, drinks and other items for dedication. Religious dedication like Hajar Batti (thousand lamps), Phanach ( hot balloons), Tangon (banners) etc are also arranged for the purpose. Some unmarried girls also weave  the banner called Phorha with floral design. It is customary that once a girl had woven a flower for a Phorha ,  she will never weave the same design again in her lifetime since she had dedicated it. Other provisions for dedication like useful materials for the monks are also arranged. All available food, drinks, sweetmeat, milk, curd, ghee, sweets, mishri (rock sugar), sugar, brown sugar, banana, sugarcane, meat, fish, and any other available  items are also collected. On the evening of  the seventh day all relatives and atleast one able member from a family gather in the dead’s house and help in the preparation for the Saatdhinnya like preparation of food, making of balloons, banners etc are done.  On the seventh day everything are arranged like food , materials for dedication are kept ready . The departed is also invited to come to the feast and offering. First three plates of foods are readied on three plates one for the Gongei, one for the monks and the third for the departed. Every available items like rice, binee rice (sticky rice), sweets, rice cakes, etc are prepared . On the arrival of the monks, the five precepts are administered and religious discourses are chanted. Afterwards all the provisions are dedicated to the monks with the prayer to bestow all the virtues to the departed soul . The Gongei and the monks are  offered food. In the meantime, the plate meant for the departed is opened by vowing and sprinkling sandalwood water or wine by any member of the family. Fly and insects are observed. If any fly or insect is found to have sat on the food plate it is understood that the soul has arrived in the form of fly or insect. And after that all are given a feast.

Customary Rites of the Chakmas : Marriage

As I mentioned in my earlier post that the later post would be followed by marriage and then death rites, but alas I could not post it as planned i.e. a week after my first post. I was pretty much busy  with my exams and many other things. Now am so glad that my summer holidays started and I can spend much of my time on my cause - this blog.

So here I go........  (though I must warn you, this is going to be a very long post)

MARRIAGE  RITES

According to customs prevailed in the Chakma Society marriage can be held only between Khellya Kudum ( even relation) ie between the same generation or  alternate generation and it should not be of the same Goza (Sept). And if of the same sept there should be a gap of seven generation from the family. However, marriage between a related  grand father and grand daughter ,a related grand mother and grand son and vise versa is practicable. (It should be noted that in the Chakma society, the term used for grandparents are the same for great uncles/aunts as well). Nowadays, after late Bhuban Mohan Roy, the Chakma Chief who reportedly married his related grand daughter, has permitted marriage from a gap of five generation of the same sept. The following are the  marriageable relation prevalent in the society :

(a) between cousins like father's sister's daughter ;
(b)  with father's cousin sister's daughter and vise versa ;
(c)  with father's cousin brother's daughters and vise versa if not of the same sept, and there is a gap of five generation if from the same sept;
(d) with maternal aunt's daughters and vise versa;
(e)  with mother's cousin sister's daughters;
(f) with mother's cousin brother's daughter;
(g) any one from other sept  if of the same generation;
(h) the younger sister-in-laws of elder/older brothers;
(i) younger cousin-sister-in-laws of elder/older brothers;
(j) Elder/older sister's younger sister-in-laws;
(j) Elder/older sisters brother in laws;
(k) own younger sister in laws/cousin sister in laws, brother inlaws/causin brother in laws.

 A marriage in the Chakma society may be performed in two ways i.e. Mela :  the conventional method in which a bride is brought to groom's house, and the other Jameia or Jamei Tulhee Dena (literally to lead or to put the groom in the bride's house) where , instead of taking the bride to groom's house, the groom goes to the bride's. In this process the relatives of the groom  lead him to the bride's house and the marriage ceremony is performed there and the he remains there for a certain period of time say one year, two years etc. This system is applied when :-
 (a) the groom is poor and cannot afford the marriage expenditure and when the brides father is ready to      bear it,
 (b) When the groom has got no well-to-do relatives,
 (c) When the parents of the bride have got no other earning male members,
 (e) The parents of the bride do not want to part with their daughter due to affection,and
 (f) A death has occurred in  the year in the house of the bride,etc.

In a Jameia, all the marriage rites like Jaqdan, Chumulang, Byah Burh etc are performed  in the bride's house. However, the Byah Sudh Bhanga, Bizu Beran, etc are done at the house of the groom or his relatives. According to customs, the mother of the bride must receive at least two rupees as Dudholee Tenga (price for breast feeding) and Dabha (bride price) from the grooms. Other wise it becomes  Kanya Daan (gifting of daughter). In such a case the parent of the bride losses the right even of the shade of their daughter, let alone talk about visit, drinking and eating. Since as per Chakma custom, once you have gifted anything to anybody, you loss all the rights and interest on such thing. A Chakma boy get married at about eighteen to twenty one years of age  and a girl is married off at the age of about fifteen to twenty. However  marriageable  bachelors of the age of about thirty and boys of the age of sixteen years  were also seen to have got married. It may be due to economic condition of the groom or for not getting a suitable bride  or for the demand of old relatives that they want to see grandchildren and great grandchildren before death.

In a marriage, the parent of the groom and his relatives gather information for a bride. In choosing a bride they had to  look into  the reputation of the bride's clan. : Whether they are lazy;Or whether  anyone  is suffering from incurable and communicable diseases like leprosy, tuberculosis ;Whether the girl is clean and expert in household works and weaving.

Arranged Marriages:
 In a an arranged marriage,the parents of a prospective groom will collect information for a suitable bride through friends or relatives. They had to consider the relation first  with their son and the prospective bride. According to custom, the relation should not be as under :
She should not be an aunt or niece  to the groom,
She should not be of the same Gutthi (clan), and
If of the same Gutthi, there should be at least a gap of five to seven generations.

Qualities Of A Bride :
A bride should know the art of weaving. She should be beautiful with long hair and even teeth. She should talk cheerfully and sweetly. She should know to respect elders and be obedient to them. She should also know to love and pamper young ones. She should know cleanliness  and do all household chores like cooking, drawing water, collecting fire woods, cleaning the hours, collect vegetables and do cleaning and shieving of rice. She also should be active in jhum work and paddy husking.

On finding such a suitable girl,the boy's father will send a messenger  to the girl's father  for permission to visit. If the reply is affirmative, the boys father will visit the girl's house with one bottle of wine accompanied by at least one elder who is expert in marriage negotiation. They may also take with them, apple snails to be cooked and taken for dinner, and then strewing the shells and lids .This was reportedly done to examine the girls expertise in sweeping the house.While visiting and going back, omens are observed and many promising matches are said to be put off to a stop for the unfavourable omens. A man or woman found to carry fowl, water, fruit, milk  etc is believed to be good omen. In short, it should not be empty. On the other, kite, vulture, crow, empty pitcher, dead body of a man or animal is believed to be unfavourable bad omen. Finding a  dead inguana, monitor lizard, turtle is believed to be bad omen even in normal travel. For which the rite 'Burpara' needs to be performed. On reaching the girl's house they will be given water to wash the feet and seated on a mat called Padee. They will be then offered cool water from a Kutti (traditional earthen water jugs ) and afterwards Daba (bamboo hubble-bubble) and Paan . After taking these things and  exchange of  pleasentaries and  on health . After a  few moment rest the boy's father will offer the bottle of wine to girl's father with folded hand and start dialogue.. In the meantime the girl's father will call some of his  relatives  to assemble in the discussion. The wine bottle will then be distributed and taken. The girls father may also take out some wine bottles from his side and the discussion will go on. At first the offer  will be symbolic like – “ I have a mango seed would you allow me to plant it on your land ?” “ I am a thirsty traveler, will you allow me to rest  under your shade ?” - that he want to make golden relation with them, or that he want to  construct a golden bridge with them , etc.etc. They will then exchange views and also discuss about the relation.  If everything matches, the bride's father  may then reply  the boy's father  to come a second time  and they may fix a date. If their  likings and quiries does not match, he may tell him  that he had not yet decided to marry off his daughter or that he had not yet consulted his relatives  and he will intimate the decision in time. The first visit is also called Sangudwar Ban (closing the entry gate) and  visit of other parent or guardian for selection of bride will be treated as illegal. They may be fined for such violation until the first party has been terminated. The girl may also be regarded as Dhora Jhum (selected jungle for jhumming). In the meantime he will consult his relatives and collect information on the prospective groom, his character , his activity, about their clan and disease and illness. If the groom is of their liking, he will send message to the groom's father for the second visit. Or else, he may inform them not to visit again in polite manner.


The second time visit of the boy's father is called Dwi Pur (second date). During the second visit,  the boy's father has to carry presents in pairs i.e. two bottles of wine, two bottles of rice beers, sweetmeats, coconut etc.  Some people have the custom to carry double distilled wine and all presentaries in pair. If everything goes alright during Dwi Pur, the girl's father  may asks the boy's father to make the third visit on  a appointed day

The third visit is called Tin Pur (third date). In this third visit, the groom's parents are accompanied with more relatives and experts on marriage matters. They need to carry with them  chicken, wine, Kanjee, Jagarha, Pidha(rice cakes) and Mema Mishri (sweets and sweetmeats, palm sugar) , coconut, sugarcane, along with Paan-subori (betel nuts and leaves). If the wine,etc .called Mat Pillang is accepted, every things are settled like bride price (which was usually Rupees One Hundred to One Hundred and Fifty,  but nowadays  Five Thousand to Fifteen Thousand in Mizoram, if the girl has eloped with a boy), demand of other provisions from the girl's side like ornaments, dresses, rice, wine, animals like buffalo, pig, chicken etc for the marriage feast. If the demand is more, bargaining goes on. Sometimes it so happens that  the relatives of the girl, like uncle, elder brother, grand father etc .used to give concession and reduce the  demand as a gesture of good relation. Sometimes a promising marriage is also called off on the inability to pay from the boy's side. After the demands have been fixed and came to an agreement, a certain date is fixed for the wedding. For the inability to give in marriage on the appointed day, without a legitimate cause, both sides may be punished with fine and compensations.

Before the appointed day of wedding, the groom party has to arrange and fulfill all the demands of the bride party. Other wise, the marriage may be cancelled and the grooms father  may be fined or asked to pay compensation. On the other hand if the brides father deny to marry off his daughter, he may also be fined and asked to pay compensation.

On the appointed day of wedding, the groom party consisting of a younger sister or cousin sister  of the groom (Phur Bugiya), one experienced woman (Bo Dhuriya- lirerary 'One who holds the bride' or Hadeya), one best man (Sawala) and other  elders , young girls and boys, usually friends and relatives of the groom will reach the bride's house. The groom party should always be in pair. Nobody   is allowed to accompany a marriage procession from the midway. Every member of a marriage procession must start from the house of the groom.. The party will also take with them all the demanded materials like dress and ornaments for the bride, the bride price etc. On reaching the bride's house they are not instantly allowed to enter the house. They are first  asked to sit at the courtyard where mats are spread for them. Then they are  provided with Panhee Kutti (traditional earthen water jugs), Daba Dhundo (bamboo hubble-bubble and tobacco) and Paan Subori (betel nuts and leaves). After a while when the host is ready to welcome the  groom party, they will be invited to enter the house. It is customary that  feet of the groom should be washed by the younger brother or younger cousin brother of the bride. They will be provided mats or clothes  will be spread for their sitting arrangement.  After a rest, the Sawala will  seek permission from  the parent of the bride for  dressing up the bride. If permitted, he will take out all the dress and ornaments  and  arrange  it on a shieve. It will then be passed to all the assembled elders and relatives for their blessing. They will bless it blowing  air from the  mouth with the prayer for the couples peace and happiness, health and permanent bonding. That they should never be separated  and their pair should remain intact during their whole life time. Afterwards. the Sawala will start dressing up the bride with the help of Sawali (bridesmaid),who is a friend of the bride. Sometimes it so happens that the girl  opposes to dress up. In such a case she is forcefully dressed up. The bride and groom are kept in one room in the night with some other of their friends. There may be whole night enjoyment to celebrate the occasion  with dancing, singing and drinking.

On the next day  the 'Jadan' ceremony is performed. At a Jadan, the Sawala or an Ojha (exorcist) will mix some cooked rice with boiled eggs and also keep ready two betel rolls. He will ask the couple to sit side by side (male at the right and female at left) and bind a white scarf or cloth around them and seek permission from the assembled members of the  society for binding Jadan of the couple. The assembled people will say in unision “aghe ! aghe!" (yes, yes). Then he will ask the couple to exchange egged rice and the betel rolls. After  the exchange is over, he will again seek permission from the society to untie the bind. On getting affirmative reply he will untie it and the Jadan rite is over.  As an age old  rule, a  Jadan should be between two persons  and it is the meeting of two souls. So Jadan with  a pregnant woman is not permitted. It sometimes so happens that while seeking permission to bind a Jadan, somebody may object if he had affairs with the girl. In such a case, the objector has to prove  his relation. If he fails to prove the relation he is  fined for causing shame.  If he proves, the parent of the girl is fined for causing shame to the groom's. He  is also to compensate the expenditure of the groom party. However Jadan ceremony may be performed in the groom's house also.

In the afternoon the bride is sent off. Before leaving  the house the bride will salute all her elders , and with her friends and youngers ,she will also be advised by the parent  not to neglect her duty, that she should respect her in laws. The bride's father may say to his son-in-law  “ Take her, I have given her to you; but she is young and not acquinted with  household duties. Therefore if, at any time you come back from work and find the rice burnt, curries salty or salt less or anything else wrong, teach her, but do not beat her. But at the end of three years, if she is still found neglecting her duties, you may beat her but do not take her life or make her blind or break any bone .”  The bride is also advised  not to  take anything before looking into others' share. That she should not get irritated on minor matters. She is also handed over to the groom and in-laws with the request that their daughter being naïve and young may commit mistakes and she should be handled carefully. Afterward she comes out from the house tearing seven strings of  thread which symbolizes separation from her clan and entry into her husband's clan. At present, the  rite of Sat Nal Sudho Kabana ( literary, tearing of seven strings of thread) is very  rarely  observed. The bride may also br accompanied by her relatives and friends, to see off her. Some of the friends may stay with the bride for days till the first visit called Byahsuth Bhanga.

On arriving the groom's house , the bride is given a warm welcome. Somebody from the procession will seek permission to admit the bride into the house and the father of the groom will permit. The mother of the  groom will hug the bride and lead her to the seat kept for the bride. Before making entry, feet of the bride is washed by the younger sister of the groom. Here the relatives and friends of the bride are royally treated. That’s why the  people of bride side is called Arhi Dhinnya Raja (two and a half days King). Every comfort of them are looked into . They are provided with good food, good bed and good drinks etc during their stay. Whole the night drinking, eating and singing goes on . Dancing troupe perform their dance and singing the whole day. A wealthy family may  solemnize a wedding  with fire works.

CHUMULANG :
On the next day, the main rite of a marriage : 'Chumulang'  is performed. It is the worship of family deities called Kaleia, Parameswari  and Ochsya . These Deities are identified with Hindu gods, Shiva, Parvati and   Ganesha . Some people also worship Michchingya ,the  mythological  human husband of  Laxmi, the goddess of wealth. (As per Chakma mythology - 'Laxmi Pala', when the  Gozen created man, He first asked him to  talk and the answer  was  rice : "Oh Manei Mat" - "Oh Gozen  Bhat" meaning "Oh human talk !" – "Oh God rice ! ") . It is performed for the welfare of conjugal life and the family.It is performed for two purposes, one for marriage and the other for the family called Gristi Chumulang, which is performed every year at the beginning of new year. The Gristi Chumulang  may be performed any time for damage of crops, loss of property, and frequent illness in the family or after the death of a family member.The method of performance is same and few words are different at the time of chanting prayers. The Chumulang is believed to be the first worship of the mankind after the creation of the universe. It is solemonised by an Ojha (Exorcist/ Priest) who may also be a Vaidya (physician).

Method :
For performing a Chumulang Puja, the intended voter or any of the family member will first arrange  one bottle of special wine and one bottle of special Kanjee (beer of common rice) or Jagarha (beer of sticky rice) which  should never be tasted by anyone. If a Chumulang is not performed for unavaoidable reason, such a wine should be flown in the river. Three chickens are also required for sacrifice, of which one should be cock, one hen and the other may be either . Some even sacrifice pig.  Before the  day of Chumulang, the intende voter or  any  member of his  family will approach the Ojha with a cup of Mat (wine) and state vowing – “ I am inviting you to be the Ojha of my /our Jora/Gristi Chumulang tomorrow. You are requested to perform the rite and disclose all the good and bad of us.”   The Ojha will drink the wine and agree to perform it. At bedtime he will light lamps and make prayers to God to appear before him in dream  so that he can foretell the future of the couple and the family. He will also sleep putting the wine cup under his pillow. The next day he will go to the family and make preparation. At first the place where Chumulang is to be performed (usually the middle room of the house called Matdhya Gudhi is sanctified by sprinkling Kojoi Panhee. He will then ask to bring Aag Panhee ( the first water ie. The water to be carried by the bride and groom from the river for the purpose and none should use even a single drop for other purpose. The bride will carry the water with a Kutti, an earthen jug and the groom with a Kum:an earthen pitcher). It should be remembered that no drop of water should spill from the Kum and the Kutti. .
  An altar is to be made.  For the altar, first a  bamboo mat called Toloi is spread. Above that, plantain leaves are spread.  One small basket of   paddy (measuring five pots ie. about two and half kilo) and one basket of rice ( of the same measure)  are to be  placed at the right and left.. He will then place the Kum on the right side and the Kutti on the left. Above the baskets he will place bamboo mats made of bamboo tapes ( seven pair by seven pair on the rice basket and five pair by five pair on the paddy basket). He will then coil seven string of cotton around the rice basket and the Kutti  and five strings around the paddy basket and the Kutti. He will also coil five string of thread around the neck and pipe of the Kutti. He will again make one more mat for the other deity Michchingya  with a roof and place at the left.  Three bamboo chips with downward bristles called Marei/Malei Keim  are posted perforating one pair each of tips of jack fruit leaves or similar thick leaves ( paired one face up and another face down) on the rice basket, the tips of which are bound together and in between the chips an egg is placed with a lump of earth. in each mat of baskets. A roof called Pang is made on the paddy basket with plantain leaves. .Two more plantain leaves are spread (one face up and one face down) at the left of paddy basket and one  more Marei/Malei Keim  is posted for Michchingya. One pair each  of Malei/Marei Keim  are also posted in fron of the rice and paddy basket. . Flowers are also offered in pairs on the alter  and the plat form is now ready for  worship.  First the Ojha will light the Cheraks (lamps) and offer wine in front of the paddy basket, Kanjee in front of rice basket and sprinkle both on the platform meant for Michchingya. The Ojha will then  bow with the prayer that –
 “Ahem ! God Kalia  ! I  am performing this pairing Chumulang Puja for such and such (the couple), kindly accept it  and all their misfortune, ill luck, ill fate, diseases, unhappiness, sorrows and all other bad things to come should be destroyed. All sharp and pointed weapons against them should get blunt. On their reaching to a thorny bush it should turn into a perfumed flower garden. The barren land should turn into a fertile golden mine at their touch. The earth should yield gold at their touch. Let the fire of their house never extinguish. They should lead a happy and prosperous married life, with all the riches. Their house should be filled with food grains, clothes, precious gems and metals. Their fame should reach country to country. They should have many children and their house should be struck between cradles of children and their first child should have fair skin at the testicles. Their house should be visited by relatives and guests and the handle of their house step should  get polished with the ups and downs of relatives and guests visiting.  Let there be not a day without a guest and their fame should reach beyond the country. They should be worshipped even by the enemies. Let the stone breake away or get breakage mark but their pair should never break. Or take the mark of breakage. I am offering this cock for the couple, you please accept it .I am offering it raising it on my head, you please accept it on your hand.  I  am  offering this for the couple, keeping the sun, the moon, the planets, stars and the four saints of the four corners as witnesses If you have any grudge or anger on them and decided to take their lives, you please spare them and in their place take this cock ! You will get blood for blood,   meat for meat, head for head, hands for wings, leg for leg, liver for liver, lungs for lungs, intestine for intestine, gizzard for stomach, eye for eye, and you can satisfy all the taste of their body parts. But you please spare their lives. You being a divine deity ,you live in the Heaven and we live on the earth. I cannot have direct conversation with you. The communication between  Heavenly body and human being is done with a medium and I will use rice and tips of leaves called Aag Pada  as a medium for communication.. So I will throw tips of leaves to communicate with you. If both the leaves fall face upward, I will presume that you are happy and  laughing. We are also  laughing today to our heart's content  as we are happy with joy. If both fall face downward, I will take it as you are angry. In that case I will seek your forgiveness for the couple through the leaves tips. If after seeking forgiveness the leaves again fall face down I will change the leaves as it is said that the leaves also have relation and they cannot form pair, with brotherly sisterly relation. And if the leaves fall one face up and one face down, I will presume that you have accepted the offering and you will spare their lives.”

He will then throw the tips of leaves and if it fall one face up and one face down, he will slit the throat of the cock and sprinkle  the blood on the paddy basket. Likewise, he will put the same prayer before the rice basket and the platform of  Michchingya with the other chicken and sprinkle the blood and at last, the pig (if a pig is to be sacrificed). He will then ask the couple to bow. This sacrifice is called Kaja Page Gojanha (raw offering).  Afterward he will ask the chicken to be dressed and cooked without cutting into pieces.. When  the chicken are cooked,  he will change the leaves with new one and  again offer them before the deities, the cock, in front of paddy basket, the hen and the egg before the rice basket and the other chicken in front of Michchingya. He will also offer the wine and Kanjee. He will also offer rice and other curries for seven times. He will also exchange the courses between  Kalia and Parameswari. The exchange of offering is believed to be able to clear up the ill feeling of the deities so that, they cannot say that the things offered to them were less tasty than the other. If they feel so, the offering will not be perfect and it has to be performed again. He will also offer the dresses head of the pig in front of the three platforms. This offering is called Sichya Page Gojanha (cooked offering).  He will again put prayer for the couple as early as possible and ask the couple to bow again. He  will then offer prayer  before the deities to show the future of the couple in the form of sign in the parts of the chicken, the egg and rice called Aag Pach  and the rite of  is called  Chamba Chahna. After some times he will take out the offerings and examine the chicken, egg and rice for omen

CHAMBA CHAHNA :

The foretelling  signs which are looked into and examine on the offerings are as under :

(1)If  the fingers of the chicken are found uneven or if there is any hollow between the fingers it is understood as simpleton  and he or she will not be able to accumulate any wealth. Also it means that  no secrecy will remain a secret with him or her.
(2) If there is no hollow it means a miser and accumulation of wealth.
(3) On taking out the tongue of the chicken a triden appears. If the middle portion is longer than the other it means a funeral pole which means early death. If it is coiled it means wealth for the male and good luck for the female.
(4) On shelling the egg if a cross appears, the male must become a novice in the temple for at least seven days.
(5) If the flat portion of the egg is displaced, it means  displacement and change of residence or a broken family.
(6) If a crack in the middle, a misfortune.
(7) Foul smell denotes bad relation.

The Ojha also performs the rite called ‘Sadhur Mari Dehna’ (killing or destroying the enemies). In this rite he will assemble all the left outs  of Chamba i.e. the tongues, beaks, egg  shells, bones etc.  on  plantain leaves. There  he will put burning charcoal and put some wine and mustard seeds  in his mouth and utter -
"Ahem… taking Preta and Ajurho (deity of wine) as witness, today  I am extinguishing all ill fate and ill luck  of the couple as  at the curse of the Kushyas maternal uncle a gem headed  serpent died getting into pieces at every curse. He cursed seven times invoking truth and the serpent become seven pieces. So also I am throwing Ajurho king (wine) on all ills and ill future of the couple . With the dropping of Ajurho, all ills and ill futures of such and such  should get into pieces. If I drop one drop it should become two pieces, if five drops, five pieces, if seven drops, seven pieces. As if water dropped on fire extinguishes it, so also all ills, all ill future of so and so should extinguish. I am destroying the  enemies of so and so, keeping the moon, the sun, the earth, fire,  water  planets and stars also  Ajurho (wine) as witnesses.   That all the ill fate, ill luck, loss, illness, diseases, misfortune and accident etc of such and should destroy  like  the water extinguishing a  burning fire. Their ill luck, ill future , misfortune,  should reach beyond seven seas and seven Lankas or islands   at the throwing of this wine  and  water. They  should have a  long, healthy and prosperous life. That their house should  fill with gold, silver and other precious metal and stones.  They should never face a poverty and dearness of dress and ornaments. They should have lots of children so that there is collision between cradles . They should always have guest in their house and their door handle should get polished  with the entry and exit  of guests. They should have and rear sheds full of  four footed animals and birds. Their fame  should reach country to country and they should live to able to see great great great grand children.They should be worshipped even by the enemies. "

With this he will throw wine and water  till the charcoal are extinguished and throw it below.. He will also thank the chicken and the animal for their use in the Chumulang rite and will  make prayer for their better life in the next birth that the chicken should be born as golden eared myna  and the pig as a monkey so that he can take the first fruits of trees. Then the couple will take his blessings.

In the meantime, feast will be ready and the couple will offer the lunch plates (usually prepared on a  Mejang :a bamboo plaited platform used for taking food sitting. Above the platform plantain leaves are spread and on which rice, curry etc are put to prepare the dish.) to some of the elders like grand parents of both side, parents, elders of parents with salute and they will bless them for healthy, prosperous, long merrily  life. Mat (wine), Kanjee, Jagarha and other drinks will also be offered to all if available before the start of feast.  After the feast is over and all the guests are entertained  with Daba (bamboo hubble-bubble ) and betel rolls. The Sawala will lead the newly wed couple to every elders  of the couple. Who will bow  them touching the feet and the elders will bless them blowing air on rice and cotton  and putting them on their forehead (which the Sawala carries with him)  and paying some money,  wishing the couple  a long, healthy and prosperous life. The rice, cotton, money symbolizes prosperity of food, clothes and power.  This blessing is called Sep Dehna.


KHANA SIRANA  :
After taking the feast, the people will rest  for some times. Some may even take siesta. At around three to four the  village elders and members of the society will assemble and the couple will again offer a big dish with every possible courses of curry, meat, sweetmeats, wine, beer, cakes, fruits etc.  The groom will declare that he want to  throw a  Khana (feast) to enable him to become a member of the society. He or on his behalf the Sawala  will first seek permission from the assembled  Dus Murubbi to throw the Khana. “That the couple has arranged a Khana and the Dus Murubbi should accept it and accept the couple as a member of the society. They should taste all the courses like rice, birnee rice, meat, fish, sweet, bitter, sour and other courses and accept the couple. That no one should blame the couple  for not providing a Khana to the society.  On this, the assembled people  will permit him  and they will remove the cover of the dishes and they will try to appease all  by providing every items like sweet, sour, bitter etc. at their demand. If they cannot fulfill the demanded items, they had to seek  for pardon for the inability.  It is believed  that there  should  be a quarrel and fight even a mocked one at the time of Khana  to complete it. Somebody who bears grudge with the groom used to demand impossible things and the considerate people would plead in favour of the groom and quarrel starts. However, if the majority people are found satisfied, the Sawala will seek permission to close the Khana dish. .And if permitted, the Khana Sirana rite is complete. From that day, the newly wed couple will be treated as a member of the society.

A Khana Sirana rite may be  performed even after years of marriage if the economic condition is not good. There was a rule that if a married man dies without offering a Khana, his body should be disrespected and carried below the knee. However, his children and relatives may seek forgiveness  from the society by offering a bottle of wine and if accepted, his body may be carried on shoulders.

In the evening, the newly wed couple will first go to the riverghat and take bith. They will also worship the Gongi Maa (river goddess) with lamps  and flowers.Afterwards they will go to the temple and offer flowers and light candles and seek blessing for better future life.

As per custom, a  newly wed couple is treated  impure. So they need to perform the rite Bur Para at the river ghat  by appeasing the river goddess Ganga. It may be with lamps and flowers or with animal sacrifice like a pair of chicken or a goat.  It vary from Ojha to Ojha and as per the method they have learnt from their guru.( It is said that there were nine hundred thousands of sages who learnt the mantras and  pujas in different ways ). Unless this Bur Para rite is performed, the newly wed should not enter others' houses. Otherwise, they may be fined for causing impurity. For that they will have to bear  all the expenditure for performing a Bur Para like chicken etc, as that family have perform it to gain back purity.

In a Bur Para , the Ojha leads the couple to the riverghat. There he makes a platform  on four bamboo posts. He puts  some bamboo chips as a floor of the platform. On which he puts  a lump of earth. Above that he put one bamboo chip with downward bristle ( called Malei Keim)  perforating two leaves as in other sacrificial platform. He then pours one bamboo tube of water and chants mantras,  blowing air on the water. He puts it on the platform. After lighting lamps, he will lift the chicken and chants prayer that he is offering the chicken in lieu of the couple and that the couple should be spared if they have offended her. He is offering blood for blood, meat for meat, liver for liver etc etc. He will also test whether the offering is accepted with the help of Aag Pada as in other pujas and later sacrifice the chicken. At last he will wet the side hair of the couple with mantra chanted water and ask them to go home without looking back and the Bur Para is over.

However all marriages do not go in happy way. It often happens that a boy and girl makes up their mind to marry, but the parents would not hear of it. In such a case the the lovers elope together. It the parents of the girl is very much against the match, they have the right to take back their daughter and marry off with other boy. If notwithstanding the opposition of the parent, the lover still elope for the third time, no one has the right to interfere with them and they can marry.

BYAH SUTH BHANGA
The first visit to the parents and in-laws by the newly wed couple is called  Byah Suth Bhanga. There they need to stay for few days.  At the time of going for the Byah Suth Bhanga visit, the couple  must be accompanied by the Sawala, some old lady and friends. They will also  take with them presents like wine, beer, coconut, cakes, fruits and drinks, dresses etc. for the members of the father-in-laws' family and for other relatives like grandfather-in-law, grandmother-in-law, uncle-in-laws and aunt-in-laws. It is also a customary  for  the in-laws  to send back  some presents  at the time of return of the couple.

BIZU BERAN
Bizu Beran is the second compulsory visit by a  newly wed couple to the relatives of the bride during the period  of  first Bizu (traditional New Year) after the marriage. During this visit also, presents for all the relatives needed to be arranged along with wine, beer, sweets etc.


MODERN MARRIAGE 
Nowadays, the conventional way of performing marriage rite is almost over in the town area and among the educated elites. Since performance of conventional  Chumulang with sacrifice of animal  is not Buddhistic. So, instead of performing the Chumulang , a marriage is performed with a Buddhist monk or a devotee called Lukthak (who is usually an ex-monk) and who is well versed with the marriage process. In a marriage with the help of a monk or Lukthak , a Pujo/Puja is arranged where  all provisions for listening religious discourses called Mangal Sutta or Pharekh ,  five measures of rice, one coconut, one Magal Ghat (a water pot) mango leaves, basil leaves, betel leaves, sugar cane, flowers, a big paper flower called Jhonga Phool , nine strings of thread roll, candles or oil lamps, insense sticks, and other provisions like sweets, fruit drinks are arranged on a big Kulo (shieve). First the pujo is placed in front of Buddha idol (if arranged  in the  temple) or  in a corner of the house.It is sanctified with Kojoi Panhee or sandal wood dipped water. After lighting candles, the couple is asked to bow and pray. Afterward the five precepts of Buddhism ie. Pancha Sheela ( ie. Not to kill, not to steal , not to tell lies, not to commit adultery and not to take intoxicants to the extend of losing sense)  is administered to all the assembled, and religious discourses like   Karananiya Metta Sutta, Mangal Sutta, etc are recited befitting the occasion. Afterward, the Pujo provisions are dedicated .The couple is also taught about their duties to parents, elders, youngers and to each other. Both parent also advise their wards and at last the bride is handed over to the groom. A feast is also arranged for the occasion, food offered to the temple. .Blessing from the elders is also sought with bow and  it is given by blowing air on rice and cotton and putting on their head.
Performing marriage with the help of a monk or Lukthak is found to be more cheaper than the traditional  Chumulang rite. It also saves the principle of Buddhism. Hence many are opting for marriage with monk or Lukthak.

Now a days, court marriage is also done. The Chakma Autonomous District Council of Mizoram has also legalized it after codification of  Chakma Customary Laws.


(This article was also published on The Chakma Voice - Global Edition 2011 )

An Insight into the Chakmas

Turns out we don't have to wait so long for the posts to show up now.

[This account on the Chakmas is based on the personal experience of the author and some of the hearsay passed down from generations to generations.Most of these accounts were retold to him by his parents,grandparents,and some elderly people he met]


A life begins with birth.So let us start with the birth rites which will be then followed by marriage and death rites in the later post.


It is normal to conceive child after marriage. But there are some exceptional cases where a couple cannot get children even after years of marriage.The Chakmas believe that such a thing happens due to Deva
Karam ( action of the spirit ) or Manei Karam (action of human being) and sometimes illness.So for illness the Chakmas consult the Vaidyas (physicians) and Padhu Ojhas (maids).They prescribe medicines as per symptoms consulting the traditional Tallika (list of medicines and medicinal formulas ) where symptoms, medicines preparation and doses are clearly mentioned.They also some times prescribe it  from their own experience.

In case of Deva Karam, they will prescribe talishmen, perform pujas and sometimes animal sacrifice.The spririts who are responsible for child birth are believed to be Moginhee and Mrala. The Mralas are said to be seven sisters with different taste.They are sometimes believed to be seven fairy sisters.They are believed to kill the infants.So when a couple cannot keep alive their first children, they offer Mrala Puja  with animal sacrifice, sweetmeat, flowers, puffed rice etc.Afterward,the Vaidyas used to bind talishmen on the couple with certain rules to observe.

BIRTH RITES
On conceiving a child, the pregnant mother approaches the Padhu Ojha, the maid who helps in child birth. She is an Ojha(exorcist) and a physician and well conversant with mantras (magical chanting) and Talliks (medical formulas) concerning child birth and pregnant women. She is usually an old lady, may be a widow. First she would  physical examination of the conceived woman called Pet Molana (literally massaging the belly) and diagnosise the position of the foetus.She would ask the pregnant to have close contact with her for any ailment like untimely discharge, back pain etc.She is also conversant with the magic and would chant magic  on water  for Sul(pressure) headache, displacement of uterus, etc.In the olden days she would advice them to  sacrifice  a chicken at the riverghat to appease Ganga, the water goddess and under a evergreen tree to Bhooda-the ghost, (the son of Ganga and the hunter) for easy delivery of the child. In the meantime,the pregnant woman will have regular visits with the Padhu Ojha and have check up of the foetus. The Padhu Ojaha will sometimes  correct the position of the foetus. Some families even keep with them the Padhu Ojha for months until the child birth. Such practice is called Boidhya  Ojha {literary, sitting Ojha).

A pregnant woman is forbidden hard work and to lift heavy loads. She is forbidden to go out after sun set or to visit a death house. She is allowed to take any food or beverages she fancy. But she is not allowed to sleep during day time. As it is  believed that sleeping during day time will make the head of the child big and it will cause complicated delivery. It is also encouraged to set sweat by a pregnant woman as it is believed to ease delivery.

Delivery of Chakma children are usually done at home.It may be in the dwelling house or a separate house called Biyani Shal which is constructed for the purpose. On the start of delivery pain, the Padhu Ojha is called up. She will  examine the mother and calculate the exact time of delivery. She may ask the family to sacrifice a chicken at the river ghat  or stream to appease the water deity, Ganga.. As it is believed that if the water deity Ganga is unhappy with the woman she will cause delivery problems.In the meantime a fire on a plate or earthen pot will be made and placed at the entrance of the house to keep away the bad spirits. The Ojha  will then ask for Tela Nada (cotton soaked in mustard oil) and massage the belly with it. Before massaging she will chant some mantras on the Tela Nada for the easy delivery. In complicated cases the Ojha had to apply many procedures like applying mantra chanted water for strong pushing, to send the baby to the lower abdomen etc. She had to some times prescribe medicines for all complications. She had to some time ask the family to search for a Vaidya (physician) if it is beyond her capacity. It is also seen that  some Ojhas had caused child birth amputing the limbs of the dead child. It is said that some Ojhas could dissect a dead baby by magical chanting and drawing lines with sharp knife on the  plantain leaf figure of a baby  placed on the mothers womb.After delivery of the child  some complications may be seen with the Gharpada (placenta). It sometimes do not come out.For that also the Ojha had to chant mantras or prescribe medicines. After the child birth, the umbilical cord is dissected with the help of  sharp blade  made with the outer skin portion of a bamboo  called Dulhuk applying mustard oil. The end of the dissected cord is bounded  tightly with the believe that if the bind is loose, the naval will bulge out. This process called Nar Kabana..Afterward, the umbilical cord is buried. This process is called Gharpada Garana. Afterwards the baby and the mother is washed with warm water and the Padhu Ojha also goes to the river to wash herself. The mother is also offered bitter things like bitter gourd soup, curry etc. The baby, the mother and the Padhu Ojha are afterward sanctified by sprinkling Gheela Kojoi Panhee. The mother of the baby is also advised to go to the river as soon as she is able to do so. She is also advised to flow the first breast milk in the river with the believe that she should get flow of breast milk like the flow of water.Afterwards only she breast feeds her child.

From the next day the mother is provided with good food to regain her strength and fill up the blood called Lo Bharana(literary filling up the blood).The neighbours and relatives also offer her with good food  with scented rice, items like meat, fish, dry fish, fresh vegetable, fruits, sweetmeat etc.  This system is called Bhat Moja Dena  (literary meaning to offer Bhat Moja-the rice packet). The new born mother is forbidden to take chillies with the belief that it will cause colic pain to the new born child..She is also refrained from doing heavy works up to about one month. During this period she is also asked to take bath with warm water boiled with medicinal herbs.

The Chakmas believe a new born house and a dead house to be impure unless the purification ceremony called Kojoi Panhee is performed. In  such a house no person with a talishman with the knowledge of medical chanting will enter. Less the power of magic is decreased.  After about one week when the Nar (umbilical cord ) is separated from the baby the family may perform the purification ceremony called Kojoi Panhee (literary water of Gheela, a horse chestnut like jungle fruit and Kojoi, a tamarind like jungle fruit grown on thorny creeper in the jungle). The Chakmas regard these two items as purifying agent. The Chakmas  regards a new born house as impure unless the Kojoi Panhee rite is performed. Hence no Vaidya will visit such house. Any person with a Talishmen will also refrain to visit such house knowingly. He will either visit such house leaving  his Tabit/Kabach (talishman) in safe place or he will have to  Jagei (invoke energy) on it. It is believed that once any one has entered a impure place , the power of a talishmen is lost. So a new born house, a death house and a woman with period (menstruating) is always is avoided by a person with talishmen which are regarded as impure.

Kojoi Panhee : 
After about one week from the day of delivery, when the piece of umbilical cord is dried up and separated from the baby's body, the rite of Kojoi Panhee may be performed. In a Kojoi Panhee, the presence of the Padhu Ojha is a must. If unfortunately she dies before the performance of the Kojoi Panhee rite, it should be performed with a dry bamboo piece. For performing Kojoi Panhee : Gheela, Kojoi, water, raw turmeric, rice, piece of gold and silver are kept in a pot or bamboo tube. A crowing cock, one bottle of Maud (rice wine), one bottle of Kanjee (rice beer), one piece of Pinon (lower garment of the women), one piece of Khadhee (breast cloth of  the women and at least five rupees are required. The host may arrange other provisions and materials for the Padhu Ojha and  for a feast on the occasion. At first the Padhu Ojha  is offered those provisions by the 'Biani' (mother of new born) with the prayer  that she should forgive her for her inability to offer her more comparing the service she had rendered for the delivery since the virtue of an Ojha is invaluable..That she should not take it otherwise  for her inability to offer more and she should bless her and the child for long and healthy life. The Ojha will first accept those provisions and take the baby on her lap. She will then sprinkle Gheela Kojoi water from head to toe of the child plucking one tail from the tail of the cock chanting prayer  that all ill luck, ill fate, dangers, illness of the child  should vanish with the touch of the purifying  water and that the child should have long life of such years as her hairs of her head..She will also  bless the mother and the child by plucking feathers from the cock and dipping it in the Maud and  Kanjee and sprinkling on the mother and the baby. She may some times drink a little of maud and Kanjee as a token of her acceptance of the offering. She may also allow the rest to be distributed among the relatives gathered for the occasion. Or She may take it to her home. She will also sprinkle the Kojoi Panhee on her and the whole member of the family and the assembled people.. She will then ask to sprinkle it on the whole house. Thus the rite of Kojoi Panhee is over.

On the day of Kojoi Panhee, village elders and the relatives are invited. A feast consisting of wine, rice beer, meat, fish , vegetable and other provisions are also arranged. After preparation of the food, first it is offered to Gongei (the God, usually in front of the Buddha Idol or Picture) called Syong, then to MAA LOKKHI MAA, the goddess of wealth usually in a rice basket called CHOLE LEI or CHOLE BHERA along with lighting lamps and flowers, then to the Ojha and others. It is also seen that a couple  whose previous children are not survived will offer his new born to the Ojha  on the KOJOI panhee day and it belongs to the OJHA. But  before leaving the house she will offer it for sale and the couple will purchase on nominal payment. Such a child is name as  EKANNYA, DWIANNYA, meaning who has been purchased with one anna, two anna etc. Apart from the Ojha, the new born is also blesses by elders on the day of KOJOI PANHEE with SEP (blessings with rice and cotton) and money. Naming  also is sometimes done on the day of Kojoi Panhee. The names are usually given by elders like grand father, uncle etc.

However, now a days, delivery is performed at hospitals. In such case Kojoi Panhee is not performed but sprinkling of purified water is done. But Kojoi Panhee rite is still performed in the villages.

Usually a Chakma mother breast feed her child till the birth of her next child. The youngest child takes mother breast for long time. It is said that Shri Indrajit  Chakma of Nunsury, MIZORAM, the maternal uncle of the author, who is  the youngest among the eight brothers and sister took his mother's breast milk for up to fourteen years and he got married at sixteen two years after giving up his mother's breast milk. He is now eighty-two years of age..

The Chakma children in the olden days did not get any formal education. They had to learn the knowledge of life gradually from the day to day works and happenings around them.Up to the age of  about six they used to remain naked. Afterward their dress code was very simple only one loin cloth called Tennya which was wraped from front to back tucking at the front and back on a string bound around the waist called Pharat Duri ( literary waist cord.) and the body remained bare except in winter. Some parents used to bind Jhanjhani/Jhunjhunee (ghunguroo) around the waist as ornament and sometimes bangles were also worn. The children are not provided special food.  Except the mother's milk, they are provide usual rice and curry. But some times eggs, liver of animals, gizzard of  chicken, chicken soup are specially prepared for children with less spice like chillies.

During work in the jhum,the adult used to catch insects like some edible beetles like Bhagadang, Kech Kumori, Komreng Puk, Sing Puk (Rhino-beetle), Phiring (Grasshopper) etc. On reaching the jhum hut these are roasted and given to the children.Sometimes jungle fruits, edible roots like yam etc. are also procured which are given to the children. The Chakma mother also cools her children  with threat like  black cat will come, Dhudukhang ( a crab eating kite who hunts crabs  at night making peculiar sound). She also puts her child on cradle called Dhulon and make them sleep singing lullabies called Olee.. Every household with children have cradles.

The Chakma mother is also a physician.She used to treat the simple ailments by herself with the knowledge she learned from her mother and grand mother. She also learns some mantras and talliks along side cooking and household chords like drawing water, carrying firewood, weaving and jhum works. So when her child is crying she will first observe the symptoms of such crying. Whether it is colic pain or uneasiness caused by the spirits. If colic pain she will offer her child bile of a snake. If it is the cause of spirit she will first put mantra chanted black spot on the forehead from the bottom of cooking pot. She may also bind mantra chanted mustard seeds on the hand or neck of the child to drive away the spirit. If not cured she may approach a Vaidya to prepare a talishmen for her child  or put a  Mantra chanted ball of black flea wax on the tiff of hair of the child called Rokkhya Banana ( to bind protection).

The Chakma children suffer from many ailments like Pet Phuleya (diarrohea), Agalana (vomiting), Disti (indigestion), Jar (fever), Tinno Pira (Pneumonia), Kach (cough), Seba (cold), Mrala Krenga (celebral malaria), Ludi  (hum), Aranga (chicken fox), Sugor pira (mamps), Kumkumo, Dola (lump), Phora (boils and abseces), Ranga pira (jaundice), Doth (ring worm), pakkwa, etc. For all these ailments they have some ready made treatment. If not cured, they will approach the Vaidyas.

On attaining the age of eight to ten the child will accompany his or her father or mother and learn minor works. If accompanying the father,the boy will learn -how to catch fishes, hooking, netting, setting a coops etc. He will also learn how to hunt animals with traps, noose etc and bamboo craft like weaving of baskets, mats, and other containers., A female child will learn from her mother the art of cooking, distillation of wine, cotton threading, ginning, weaving etc and some female games like Gheela Khara (a game played with gheela- the horse chestnut like jungle fruit), Keim Khara (bamboo stick game), Samuk Khara (literary apple snail game), Peikh khara (literary bird game) etc. also learn playing of Khengrang and singing..  Up to the  age of puberty they will go on learning above art and also   different games and sports, like Gheela khara, Nadeng (top) khara, Bach thela-theli, Pun tulho-tulhee, Bach kharam dumur, Kurho jutdho (cock-fight), Bhangara gujurana, Porh khara, Patti Khara, Mach Khara, Bhulong khara, Bak khara, Samuk khara, Andhik khara, Baluch Khara, Charchari khara etc., playing of traditional musical instruments like  Bajhi(flute), Khengrang (a harp like mouth organ), Singya, Dhuduk, some times Bela (guitar like musical instrument )etc.. On attaining puberty, they will start joining community work like Bala Dharadhari (exchange of work) Maleya {one time heping} Mora Kaam {funeral} Dharma Kaam (shraddha/devotion),  Mela Kaam(weddings),Metbana Kaam(feast), Daru Tulho(collecting medicines), Vaithdhyo Khoja (fetching of physician) etc. During these social intercourse he/she will learn the social aspects of the society and also learn about sex from the elders and experienced friends.

Earlier the boys  and girls had to perform some rite after attaining puberty. The girl had to bind the breast cloth called Khadee ceremoniously where a feast had to be arranged. The boys also had to perform the Dhudhi Khana, for wearing the first Dhudhi (Dhoti). However these rites are not performed nowadays. But  the Tangchangya Chakmas still practice the Dhudi Khana in some rural areas. In a Dhudhi Khana, the invitees and the guests had to be given feast to their satisfaction with provisions like rice, sticky rice-cakes, wine, Kanjee, Jagarha and all available curries like meat, fish, dry fish, vegetables etc. An invitee has the right to demand anything like wine, one full chicken etc but he must pay the price for such demand. This rites need huge expenditure on the pare of the parents of the boy or girl.

A boy will also learn how to select a site for jhumming (shifting cultivation),the art of construction of a newhouse,he may also approach a teacher called Guru Thagur to learn the scripts and Vaidyali ie. the art of magical chanting -the art of healing a patient. He may also learn black magic like Challan, Tona, Jadu etc to inflict harm to his enemies and  also to get  protection from such harms. The girl may also learn the scripts and the art of a maid with the medical formulas concerning gynecology and child care.  She will also learn the various patterns of weaving and try to become expert in household chords and weaving. As before choosing a girl for a suitable bride  it is always enquired whether  she is expert in cleanliness, household chords and weaving of clothes etc.. The young boys and girls used to exchange gifts. The girls used to present hand loomed clothes like haat kabor (shawl), toboilya (towel), khabang (a cloth used as a head gear), etc and the boys present bamboo baskets like  Sammwa, Biyong, Phur Bareng etc which are woven with fine bamboo or cane tapes. The boy will also try to attract a girl of  marriageable relation with magic called Ek Goronhee.  It may be with administration mantra chanted edibles like paan, cake, oil etc. or without any administration. It may be also applied for detraction from a rival called Pharak Goronhee. A boy participating in the clearance of jungle for Jhum was considered  of marriageable age and a girl who  does  all works is considered fit for marriage.

What Really Started It

I guess it's about time that I write something, anything on this blog.I am been too shameless to secure this domain for almost a year now yet not post anything. I had my reasons, one reason was I didn't really know where to begin with, though I really had the idea of starting a blog like this for years now.

What really made me want to start a blog like this was this big thing called the INTERNET. The internet is like this source to everything you need to know of just about anything,just anything. All you have to do is type your interest on the search engine and then TADA !! a long list of results appears on your screen as if screaming 'read me. read me.i am here', and all you have to do is pick the ones that interest you the most.I must confess I never had an email address nor knew much of anything about the internet before 2007 when a fellow classmate asked me my email address and kindly offered to get me one when  I told him I had none.

So when I was finally getting used to the internet,it was one of those days when i typed 'Chakma' on the search engine just to see what is written about the tribe I belong to, the results were unsatisfying and infact disappointing at some points. Lots of writers, anthropologists , journalists wrote many articles and books on the tribe but none of them had accurate details, many things were missing and some just made up which I am sure was done by interviewing people who just knew little of the tribe, and then written and published. When I came across some of these works, I was pretty pissed. I was like '"OMG !! What the hell is this ? What are these people writing ? Only part of these are true and the rest am damn sure is just made up.I need to do something about it"

That's how it hit me. If I really wanted to do something about it, starting a blog is the best way as I can't go and shout out at all those people and say they were mistaken, and that some things they wrote about us aren't true at all. One reason being, some of them may not be even alive by now, and the rest , there may be more than hundreds, I can't go to each of them, that will only mean I am crazy or something. So  I am just hoping that perhaps when they read this blog someday (when I post more articles which I will ), they might understand where they went wrong and if they are interested in learning more about the Chakma people, they can continue visiting the blog or may be contact me, though it should be noted that I don't mean that I mean the only one who knows everything about the tribe. I just hope that my blog serves as a medium to know more about us.

Another thing that really bugged me as a kid and it still bugs me at times  is that  the Chakmas living in other states of the country not given voting rights (belonging to some indigenous tribe might suck some times when you are called this.. haha). There are Chakmas in states of Mizoram, Arunachal Pradesh and Tripura of India, Chittagong Hill Tracts in Bangladesh,the Rakhine State of Burma and some parts of Thailand. That made me question the real origin of the tribe, though oral history trace back to the time of the Buddha even claiming that the tribe are descendants  of the Sakya clan (the clan of the Buddha). But I just seem to not be able to stomach the fact that the culture,traditions,cuisine of the tribe are so similar with that of Thailand and Burma, than that of India. So it has to be either of these two countries, but then again, its just MY theory. The last thing I would want would be a historian bashing up my blog before I even started it when I still have a long way to go on my search.

So, when I shared my views with my father, he was more than interested to help me out. He liked my idea of sharing folk tales, myths, legends, tradition and culture.He already has some immense collection of these stuffs  which he had been collecting over the years, its kind of his hobby. He would share some of these stories with me when I was a kid. It's been almost three years that I have been away from home, one of the main reasons why I could not post any articles as of yet. So now that I will be going home this June, I will be able to bring those collections with me and then post them.

Till then I hope my hair and that of that of the possible readers or followers of this blog don't go gray waiting..haha . I will be back with more articles soon. :)