Sunday 8 May 2011
Achaima chini haa.: The main objectives of the borok people for the em...
Achaima chini haa.: The main objectives of the borok people for the em...: "The main objectives of the borok people for the empowerment of womens rights are are: - 1. To assess the accessibility and participation of..."
Friday 6 May 2011
The main objectives of the borok people for the empowerment of womens rights are are:
The main objectives of the borok people for the empowerment of womens rights are are: -
1. To assess the accessibility and participation of women in every sphere of socio-economic and political activities in Tripura in comparison with male counterparts.
2. To find out the special problems faced by tribal women.
3. To find out constraint and difficulties faced by women in special circumstances.
4. Violence against women in Tripura society
1. To assess the accessibility and participation of women in every sphere of socio-economic and political activities in Tripura in comparison with male counterparts.
2. To find out the special problems faced by tribal women.
3. To find out constraint and difficulties faced by women in special circumstances.
4. Violence against women in Tripura society
List of places to be visited in 5 days Health rehabilitation camp in various places in NORTH TRIPURA.
DOFA HAMKARAI BODOL
An eternal bond of fraternity.
List of places to be visited in 5 days Health rehabilitation camp in various places in NORTH TRIPURA.
(Motto:-Health is wealth)
LOBONCHORRA:-
Lobonchorra which is 70km from Shailangta in North Tripura. Where the transportation facilities are only up to DULUCHORRA which is 30 to 35 km from Shailangta and from DULUCHORRA its 30 to 35 km to reach the place name called LOBONCHORRA.The communities of Tribes residing in this place are mainly DEBBBARMA, CHAKMA, REANG AND FEW UCHOIs.This is the village where the militancy problems still exist even now. And the place LOBONCHORRA is so backward where people still go on foot for near about 35km DULUCHORRA to reach main Market Shailangta.This is the place in our own borok land where there no one wants to visit this place because of its backwardness of the place. People have no means income sources in this locality. The main cause because of these conditions is:-
A) Lack of Transportation.
B) no education failities
c)present and past ruling govt.dont even know about this place.
D) Sad to know they are not being listed as Tripura communities and they are neither counted nor listed in the present or past population census.
E) No medical facilities.
F) Total population in LOBONCHORRA including all communities is just 3000 people living.
G) No extension of roads to this area not even brick road. Roads appear to be in jungles.
SRINIVAS PARA:-
Srinivas Para locates in between MANU AND AMBASSA IN LONGTARAI VALLEY. The major community living in srinivas Para is TRIPURI COMMUNITY where as we see few rupini, debbarma. koloi and halam communities living in this village. The village is also so backward where there are no income sources for the common people living in this Area. People in this village only depend on JUM CULTIVATION. The market distance from the locality is 17 to 25 km.the place is so backward people walk some few hours to reach market takes near about half a day. The total population ranges is just 250to 300 approx.people living in this village including all communities.
Problems to be presently focused in these villages:-
A) Medical facilities.
These are some of the few villages which are to be focused. The people living all this village suffers lot in many ways as mentioned above and at present moment there is nothing we can do but we contribute in a small ways. Where as we ll try our level best in improving the conditions of this village by any means .where as we have to go on foot of near about 35 km from the places or half aday.so its very tough task but we are moving towards it with positive thoughts in mind for the betterment of our own communities. Where as we have some few medical teams join us from various places who really want to help us and few more people and NGOs who really came forward to work with us. So, we want few interested people who are willing to help us in a small ways. Due to certain circumstances and problems on many issue and securities in this village we are not able to fix flexible dates. We are trying our level best in contacting people from this places keeping in mind for the security problems, accommodations, transportations. Few of our team along with coordinator some how managed to visit the villages and surveyed and interacted with people a bit. So we don’t want to take any chances regarding the securities and on many issues.
FACILITIES TO BE PROVIDED BY US TO ALL MEMBERS MOVING ALONG WITH US:-
We already had asked for help to many people but some donated and some refused and after all collections we finally have 62500rs cash with us so We managed to have TWO TATA SUMO AND MARUTI VAN and as per the members interested we ll have 1 or 2 TATA SUMO and other needs with some requirement and expenses.
1) MEDICAL IN CHARGE:- Some more details about requirement will be will be finalized.Dr.Rashit debbarma; Dr. Chandrakumar debbarma will take a charge of the 5 days medical camp in LOBONCHORRA VILLAGE and SRINIVAS PARA.
2) ORGANIZER:-
1) SACHIN JAMATIA.
2) KHASHRANG DEBBARMA
3) BIPUL DEBBARMA.
4)ASHOK DEBBARMA,
5) KHAKEN DEBBARMA.
6) STATISH DEBBARMA
MANAGEMENT:-ASHIT DEBBARMA AND BIPUL DEBBARMA
TRANSPORTATION:-KHASHRANG DEBBARMA
COMMUNICATION IN CHARGE;-SATISH DEBBARMA.
FOODING, ACCOMODATIONS: KHAKEN DEBBARMA AND SAMARESH DEBBARMA.
INFORMATION AND DATA COLLECTION IN CHARGE:-BIPLAPJIT DEBBARMA, EVA NOATIA, Smt. RUMI DEBBARMA.
So we want some more interested members who can really dedicate some time for the people with all our own people for the social cause for solving problems on many issues. we need some who is capable in teaching or giving lectures on present conditions on awareness of empowerment of women’ status in the villages of Tripura n awareness on educations etc.we are trying to contact COORDINATOR OF JANA UNAYAN SAMATI who works in villages i.e. BASED ON SELF HELP GROUP IN THE VILLAGES.
The venue, date and time for the final meeting will be known to all members so interested members can register their names with a donation as much as everybody can donate but we will have to go through strict guidelines. Members will be provided with guidelines and all schedule programs which are meant to be followed strictly. For the further information regarding this will be updated in this forum. Final meeting with all interested members will be informed with venue and time where we will all gather together .due to timing problems we could not fix a meeting now because of very busy schedule in arranging and planning on many issues.
HAMBAI FROM
DOFA HAMKARAI BODOL.
An eternal bond of fraternity.
List of places to be visited in 5 days Health rehabilitation camp in various places in NORTH TRIPURA.
(Motto:-Health is wealth)
LOBONCHORRA:-
Lobonchorra which is 70km from Shailangta in North Tripura. Where the transportation facilities are only up to DULUCHORRA which is 30 to 35 km from Shailangta and from DULUCHORRA its 30 to 35 km to reach the place name called LOBONCHORRA.The communities of Tribes residing in this place are mainly DEBBBARMA, CHAKMA, REANG AND FEW UCHOIs.This is the village where the militancy problems still exist even now. And the place LOBONCHORRA is so backward where people still go on foot for near about 35km DULUCHORRA to reach main Market Shailangta.This is the place in our own borok land where there no one wants to visit this place because of its backwardness of the place. People have no means income sources in this locality. The main cause because of these conditions is:-
A) Lack of Transportation.
B) no education failities
c)present and past ruling govt.dont even know about this place.
D) Sad to know they are not being listed as Tripura communities and they are neither counted nor listed in the present or past population census.
E) No medical facilities.
F) Total population in LOBONCHORRA including all communities is just 3000 people living.
G) No extension of roads to this area not even brick road. Roads appear to be in jungles.
SRINIVAS PARA:-
Srinivas Para locates in between MANU AND AMBASSA IN LONGTARAI VALLEY. The major community living in srinivas Para is TRIPURI COMMUNITY where as we see few rupini, debbarma. koloi and halam communities living in this village. The village is also so backward where there are no income sources for the common people living in this Area. People in this village only depend on JUM CULTIVATION. The market distance from the locality is 17 to 25 km.the place is so backward people walk some few hours to reach market takes near about half a day. The total population ranges is just 250to 300 approx.people living in this village including all communities.
Problems to be presently focused in these villages:-
A) Medical facilities.
These are some of the few villages which are to be focused. The people living all this village suffers lot in many ways as mentioned above and at present moment there is nothing we can do but we contribute in a small ways. Where as we ll try our level best in improving the conditions of this village by any means .where as we have to go on foot of near about 35 km from the places or half aday.so its very tough task but we are moving towards it with positive thoughts in mind for the betterment of our own communities. Where as we have some few medical teams join us from various places who really want to help us and few more people and NGOs who really came forward to work with us. So, we want few interested people who are willing to help us in a small ways. Due to certain circumstances and problems on many issue and securities in this village we are not able to fix flexible dates. We are trying our level best in contacting people from this places keeping in mind for the security problems, accommodations, transportations. Few of our team along with coordinator some how managed to visit the villages and surveyed and interacted with people a bit. So we don’t want to take any chances regarding the securities and on many issues.
FACILITIES TO BE PROVIDED BY US TO ALL MEMBERS MOVING ALONG WITH US:-
We already had asked for help to many people but some donated and some refused and after all collections we finally have 62500rs cash with us so We managed to have TWO TATA SUMO AND MARUTI VAN and as per the members interested we ll have 1 or 2 TATA SUMO and other needs with some requirement and expenses.
1) MEDICAL IN CHARGE:- Some more details about requirement will be will be finalized.Dr.Rashit debbarma; Dr. Chandrakumar debbarma will take a charge of the 5 days medical camp in LOBONCHORRA VILLAGE and SRINIVAS PARA.
2) ORGANIZER:-
1) SACHIN JAMATIA.
2) KHASHRANG DEBBARMA
3) BIPUL DEBBARMA.
4)ASHOK DEBBARMA,
5) KHAKEN DEBBARMA.
6) STATISH DEBBARMA
MANAGEMENT:-ASHIT DEBBARMA AND BIPUL DEBBARMA
TRANSPORTATION:-KHASHRANG DEBBARMA
COMMUNICATION IN CHARGE;-SATISH DEBBARMA.
FOODING, ACCOMODATIONS: KHAKEN DEBBARMA AND SAMARESH DEBBARMA.
INFORMATION AND DATA COLLECTION IN CHARGE:-BIPLAPJIT DEBBARMA, EVA NOATIA, Smt. RUMI DEBBARMA.
So we want some more interested members who can really dedicate some time for the people with all our own people for the social cause for solving problems on many issues. we need some who is capable in teaching or giving lectures on present conditions on awareness of empowerment of women’ status in the villages of Tripura n awareness on educations etc.we are trying to contact COORDINATOR OF JANA UNAYAN SAMATI who works in villages i.e. BASED ON SELF HELP GROUP IN THE VILLAGES.
The venue, date and time for the final meeting will be known to all members so interested members can register their names with a donation as much as everybody can donate but we will have to go through strict guidelines. Members will be provided with guidelines and all schedule programs which are meant to be followed strictly. For the further information regarding this will be updated in this forum. Final meeting with all interested members will be informed with venue and time where we will all gather together .due to timing problems we could not fix a meeting now because of very busy schedule in arranging and planning on many issues.
HAMBAI FROM
DOFA HAMKARAI BODOL.
Status of tribal in Tripura State of North-East India-An overview
Status of tribal in Tripura State of North-East India-An overview
by khaken debbarma..
Author for Correspondence-Email: khakenddeb@gmail.com
Abstract
The present study is the overview of different tribes in the state of Tripura. It is located between 22056 NI to 24032 NI Latitude and 91009 EI to 92020 EI Longitude. The total population of tribes in Tripura 9 93,426. From the population census we can see that per cent population of tribal is decreasing (Year 1881 was 87.06 % and Year 2001 was 33.52 %). From the study Tripuri is big tribe in terms of population Bhutia tribe being the least in the state. The Kuki tribe having first rank followed by Garo and Reang being the lowest in literacy point of view. The main occupation of the tribal are farming and maximum practice jhuming. The Tripura tribal women are more empowered than the other tribal women of the country. Health status of Tripura tribal is better than the tribes of other states North-East India. Child marriage is very rarely found in these tribes. The migration of refugees are still continuing in the state, there is an urgent need for the state government to take initiation in order to stop the influx of refugees and attempt to safeguard the indigenous tribal community from the adverse effects as well as a series of administrative changes. Tribal population accounts only 31 per cent of total population, balance between tribal and non-tribal is very necessary to bring the harmony in the society. The rich historical, social and cultural heritage of tribal of Tripura should be preserved which their ancestors has bestowed upon them. Though the literacy rate of tribal is higher than the national average, female literacy (44.6 %) is a major concern to be taken care of which is below the national average. Jhum cultivation is the main farming practice of tribal in Tripura. Though the empowerment of tribal women is in steady progress, an immediate action by the government, society and tribal community is very necessary to empower the tribal women. The Tripura Tribal Area Autonomous District Council (TTAADC) should consist of tribal people only so that proper welfare program can be revolutionized.
Introduction
The term tribe does not necessarily pertain to a specific group or community as such. It rather denotes a particular stage in the historical evolution of human community marking the era of food producing economy. As such there are some indicators or markers of uniqueness by which it can be said that this tribe differs from the other and vice-versa. But these indicators are not only superfluous but also misleading when one strikes to understand at what stage of development a tribe is. The traditional identification marks such as language, culture, race religion; physical traits etc are no longer held valid. A more rational basis for identification can
be whole range of tribal modes of life, i.e., language, customs, traditions, religious beliefs, arts and crafts, archaic traits portraying occupational pattern, economy, etc., and lack of educational and economic development. India can proudly be called the largest "tribal" population in the world. The scheduled tribes in India constituted 8.2 percent of India`s population according to 2001 census (Erni et.al., 2001). Northeast India is the homeland of a large number of tribes. There are about 145 tribal communities of which 78 are large each with a population of more than 5000. They constitute around 12 per cent of the total tribal population of India and 25.81 per cent of the total population of North-East India (Ali et. al., 2003). Tripura, a small state in the North Eastern Region of the country is inhabited by about 32 lakhs people of whom 31 percent belong to the tribal communities. It is generally believed that the word “Tripura” originated from the word “Tripura Sundari” which is the name of a sacred deity of Tripura. There is another belief that ‘Tripura’ was earlier known as “Tuipra” which means, a land adjoining the water. In the ancient days Tripura was in fact adjoining to the Bay of Bengal. The beautiful state Tripura is situated in the North-Eastern zone of the Indian sub-continent. It is located between 22056 NI to 24032 NI Latitude and 91009 EI to 92020 EI Longitude. Tripura is a hilly landlocked state characterized by uneven and undulating surfaces. The physiography of the state can be divided into the three zones viz. high physiographic zone (hills), medium physiographic zone (undulating land), low physiographic zone (plains). The geographical area of Tripura is 10, 491.69 sq. km. Most of the tribal communities live in hill areas. Not less than 19 different tribes have been and culture. Naturally, they present a series of colorful festivals and cultural varieties. There are about nineteen different tribes living in Tripura peacefully, the Tripuri, Jamatia, Noatia, Reang, Halam, Chakmah, Mog, Garo, Munda, Lushai, Oraon, Santhal, Uchoi, Khasi, Bhil, Lepcha, Bhutia, Chaimal and Kuki have their own cultural heritage. It is to be noted that f5 tribes out of 19 scheduled tribe in the state viz, Tripuri, Jamatia, Reang, Noatia, Halam and Uchoi share same linguistic chords and rich cultural identity. Therefore, it may not be wrong to categorized them in a single particular group as Tripuri (Geographically) or Borok (Racially). The proximity
to each other is not distorting the purity of their cultural identity.
Electoral politics in Tripura
The end of nearly five hundred years of Manikya dynasty rule in Tripura was followed by socio-economic and political upheavals. From the tribal point of view it was a disaster as the royalty, always looked upon as patriarch, ceased to have an effective role in the affairs of the state while ceaseless influx of refugees threatened to swamp them. The undivided Communist Party of India (CPI) which had established a strong base by then among the indigenous tribal under the leadership of former chief ministers Dasharath Deb and Nipen Chakraborty continued to demand ‘proper rehabilitation of refugees’ to protect the backward tribal community from encroachment on their land and economic marginalization. The demand was categorically raised in a document of the CPI in its state conference in 1952. The state Congress led by late Sachindra Lal Singha and Sukhamay Sengupta, on the other hand, welcomed the influx of refugees as a political ‘blessings’ as the settlers provided them with a readymade electoral support base. The unfolding decades since October 1949 thus continued to be dominated by influx of refugees and attempt to safeguard the indigenous tribal community from the adverse effects as well as a series of administrative changes.
Population Status of Tribes
Indigenous tribal constitute about 31 per cent of Tripura’s population. In terms of numbers 9,93,426 people in the state’s total population of 31,99,203 are tribal divided in 20 communities where male population constitute 50.76 per cent and female population constitute 49.23 per cent of tribal population. Population density of tribes is 19 per sq. km. According to the population census we can see that per cent population of tribal is decreasing (Year 1881 was 87.06 % and Year 2001 was 33.52 %). Tripra/Tripuris, the main ST in the state from which the state has earned its name ‘Tripura’, alone accounts for more than half of the total ST population of the state ( Table -1 & 2) and tribes wise description is given as under.
Tripuris: Tripuris or Tripra is the largest tribal community in Tripura and comprises 54.74 per cent population in total tribes of Tripura. They have first migrated in this territory and could be introduced as aboriginal tribe of Tripura. Tripura was under the rule of Tripuri Kings till it is merged with Indian Dominion in the year 1949. Tripuris are mainly Animist. They worship different gods and nature. Garia, Kharchi, Ker are their main festivals. They have colourful folk dances like, Garia, Lebang, Musak surmani, and Mamita. These dances are invigorated with sweet melodious of folk songs and music flute, Sarinda, Champreng and other string instruments. Tripuris are now treated as an advanced tribal community among the tribes of Tripura.
Reang: Reang are the second largest community of Tripura. They are recognized as one of the 75 primitive tribes in India. In Tripura they are highly concentrated in South Tripura and also in Longthorai Valley Sub-Division. Reang belong to Indo-Mongoloid racial stock. Reang comprises 16.61 per cent population in total tribes of Tripura. Their language have affinity of Austro-Asiatic groups under Tibeto-Burman family. Reang are still a nomadic tribe and a large number among them maintain their livelihood involving Top Hill Jhum Cultivation and other food gathering activities wild animal and birds etc. By religion they are Animism. Reang traditionally are endogamous and do not marry outside their community. Reang folk life and culture have outstanding cultural components. ‘Hozagiri Dance’ with melodious tune of flute is most attractive to all. In Tripura they are highly concentrated in South Tripura and also in Longthorai Valley Sub-Division. Due to social transition and modern weave of life, considerable changes could be seen among Reang in the field of Agriculture and other economic activities, social and cultural life, awareness for Education, Health and Sanitation etc. So, Reang are now enlighten tribe of Tripura.
Jamatia: Jamatia is another tribal group of Tripura, having a distinct feature of Mongoloid Origin. Their language also similar with that of Tripuris. Jamatia were the major strength of Royal Army of Tripura Kingdom for which they were exempted from house taxes during princely-state. Earlier Jamatias had to live on Jhum cultivation. But among the tribal of Tripura they accustomed themselves with plough cultivation after Tripuris. ‘Hoda Akra’ is their supreme traditional Social Institute which has power to look after to preserve and promote their every social taboos, Customs and religion. They have special form of Garia dance which denote their Hindu based religious culture. They are now well literates and their participation in every walks of lives has brought changes for better socio-economic life. Jamatia comprises 7.54 per cent population in total tribes of Tripura.
Noatia: Noatia are one of the important tribal groups in Tripura. Though they are a part of Tripuris still they are treated as ‘New Comers’. Ethnically Noatia have similar Origin of other Mongoloid tribe and their language is also Kok-Borok. It is said that Noatia is not their actual tribe name. They were actually Tripuris. In Tripura Noatia are concentrated in South Tripura and Longthorai Valley Sub-Division. They comprise 0.67 per cent population in total tribes of Tripura. Noatia in course of time took title as ‘Tripura’.
Uchoi: Uchoi is a separate tribe, live in Tripura since time immemorial. They have migrated in Tripura from Arakan Hill of Burma. Language and culture of Uchoi are also similar with other Kok-Borok speaking tribes like Reang, Tripuris, Jamatias etc. Uchoi are live in Gaireng (Tong) house built out on Chan grass and bamboos. Traditionally Uchoi were Jhum cultivators and still practice Jhum in high hillocks and slopes. Uchoi live in clustered villages. They follow Hinduism in broad sense. Culturally Uchoi are very much colourful. Their traditional dress, Ornaments and Musical instruments have special attraction. They comprise 0.21 per cent population in total tribes of Tripura. They are concentrated mainly in Amarpur and Belonia Sub-Division.
Mog: Mog comprises 3.06 per cent population in total tribes of Tripura. By religion they are Buddhist. Their major concentrations are at Subroom and Belonia. Their language is grouped under Tibeto-Chinese family. Mog’s are depend on Jhum cultivation. By nature they are not so active for advancement of life.’ Wah ‘ festival is their annual meeting of whole community people. Mog’s social culture and belief are centralized with Burmese culture. Mog community by tradition famous for their folk medicine.
Chakma: Chakma are one of the major tribe of Tripura according to their population strength. They comprises 6.22 per cent population in total tribes of Tripura. Chakma are known to be the tribe of South-East Asia. Linguistically Chakma language is mixed with loan words of Indo-Aryan language, Tibeto-Chinese and mainly Arakan language. Economic activities of Chakma are centralized with Jhum cultivation, plain land cultivation and economic supporting works of vegetable growing, fishing and wage earnings. They are well known for trapping wild elephants. Chakma are Buddhist. There are two major festivals being observed by Chakma, Bizu Festival, and Kathin Chibar Dan and obviously Buddha Purnima besides others.
Halam: Ethnically Halam belong to the Co case-Mongoloid origin of Kuki-Chin tribes. Their language is also more or less similar to that of Tibeto-Burman family. Halams are divided into several sub-clans which is referred as ‘Barki-Halam’. Major sub-clans of Halams are Kolai, Kov-Bong, Keipeng, Bong, Saka Chep, Thanga Chep, Dab, Bongser, Molsum, Rupini, Rangkhwl, Chorai, Langai, Kaireng, Ranglong, Naveen and Murasing. Among Halams Kolai, Murasing, Rupini speak in Kok-Borok and their social and religious culture also similar with Tripuris. Kolai, Rupini, Molsom have their colourful dances have also specific dance relates to Jhum culture Hi-Hook dance of Halam have popularity among all Rai Balmani Festival. Halam comprises 4.76 per cent population in total tribes of Tripura.
Table 1 Scheduled Tribes in Tripura (2001)
Sl. No .Scheduled Tribes population
Source: Office of the registrar general.
Education status of tribes
Among all STs, 56.5 per cent of the population has been recorded as literate, which is higher than the national average for STs (47.1 %). The male literacy rate of 68 per cent and female of 44.6 per cent show high gender disparity in literacy. Among all STs, 62.7 per cent of the children in age group 5-14 years have been attending schools or any other educational institutions. Any Kuki Tribe has recorded the highest (77.6 %) and Munda the lowest (36.7 %) percentage attending schools or any other educational institutions. As regards level of education, merely 9.5 per cent of total literates among STs are having educational level of secondary and above. Among the major STs, Tripuri have 10.5 per cent of their total literates as matriculates, while among Munda (4 %), Reang (5.7 %), and Mog (6.5 %) this percentage is low (Table-2).
Table 3 Education Status of Scheduled Tribes in Tripura (2001)
(Percent)
Scheduled Tribes Literate Rate (7 years and above)
male female total
1)Tripuri 73.7 50.2 62.1
2)Reang 58.8 27.3 39.8
3)jamatia 72.5 47.9 60.2
4)chakma 59.5 35.0 47.6
5)Halam 76.5 44.5 56.1
6)mog 61.6 40.9 51.4
7)Munda 43.8 22.8 33.6
8)Kuki 81.9 63.8 73.1
9)Garo 75.3 58.3 66.4
TOTAL 68.0 44.6 56.5
Source: Office of the registrar general.
Farming system of tribal
Traditionally, most of the tribal population practiced shifting or Jhum cultivation and were termed Jhumias. Jhumia is a generic term used for tribal people dependent on shifting cultivation as the primary source of livelihood. The big concentration of Jhumia families was in Dhalai and South District. Nevertheless, forest remains an important source of livelihood for the tribal population. Jhum cultivation has an intimate relationship with forest use, not only in terms of the habitation and cultivation of tracts inside forest areas, but also because the forestry sector provides important supplementary income and inputs in the daily lives of tribal people.
Status of tribal women
The popular image and perception of tribal women is that they enjoy much better social status than their non tribal counterparts as the tribal women have no fear of early marriage, no stigma of widow hood, have the freedom of divorce and remarriage, and earns in her own way to get economic independence. But she is less paid on equal work than her male counterparts, she cannot hold the office of the priest, neither is allowed to touch the plough or participate in the roofing of the house. Women of some tribal groups cannot be allowed to enter into the temple or attend any communal worship. The social status of tribal women of Tripura is little bit peculiar compare to their non-tribal sisters. The prevalence of bride price as contrasted to dowry, the existence of matrilineal and matriarchal society mostly sometimes confirm the higher social status of the tribal women. But in tribal society also, there are clearly defined areas of work among the males and females. Along with men folk in economic activities and earning livelihood, tribal women participate in all agricultural operations except ploughing. The division of work is heavily loaded against the tribal women in addition to an equal share in the production of economy. She also bears the burden of all house hold works. The importance of tribal women in their society is significant because of the fact that the tribal women work hard almost relentlessly and the family economy and management depend on them. The unrecognized role of a silent worker primarily because the tribal women are not empowered to take decision both inside and outside of her family which her ancestral property. It must be mentioned that lack of education is the main hindrance in securing the power, establishing the command, placing decision though they are entitled for the property right. Economic development is a problem of women in general and the tribal women in particular. The problem becomes more surmountable of backward hilly regions inhibited by tribal people who reflect the co existence of many problems namely economic, geographical and sociological. The low level of literacy is the most acute problem for any progress of economic development. Literacy, education and subsequent good and sound economy have a great bearing on the status of women by enabling them to take right decision and earn a living. In the last decade or so the empowerment of women has been recognized as a central issue in determining the situational reality of their status. The Government of India has declared the year 2001 as women’s empowerment year and a lot has been and is being done at national and international levels. Yet the question remains unanswered in that despite all the efforts. Why women, particularly the tribal women continue to be so much backward in almost all levels in comparison with their class sisters? The Status and Empowerment of Tribal Women of Tripura, though much better in comparison with other tribal women of India, is on the line of slow but steady progress.
Health and social status of tribes
Some of the basic indicators of the demographic and health status of a population are the total fertility rate, crude birth rate, natural growth rate, crude death rate, neonatal death rate, infant mortality rate and under-5 mortality rate. Some indicators like total fertility rate, Tripura performs far better than all other states of North-East India. Age at marriage is an important factor in determining women’s health particularly since it is an important factor in determining the age of first pregnancy. The mean age at marriage of tribal women in Tripura 20 year (Year Book, 2010) was higher than the national figure (19.7 %). This improvement is related to enhancement in literacy rates both in urban as well as in rural areas. The incidence of child marriage was lower among the tribal population than among the non-tribal population. Therefore the understanding of tribal identity dynamics in Tripura is important as so many inter-community relations and socio-economic development are intimately connected to the question of identity, which belongs to where in the regional ethno-cultural scheme. Tribal identity or ethnicity is a community level consciousness and solidarity.
Tripura Tribal Area Autonomous District Council
the objective behind the formation of the ADC was to hand over the administration and legal authority to the council so that it may attend to the aspects of cultural, social and economic improvement of the tribal people who for historical reason are being categorized under weaker sections of the society and freeing them from all kinds of social injustice. The TTAADC was constructed under the Seventh Schedule of the Constitution of India. The TTAADC Bill, 1979 was unanimously passed by the Tripura Legislative Assembly on March 23, 1979. It has its control over the tribal intensified areas consisting about 7132.56 km2. The TTAADC today has lost its stronghold dominion in the mind sets of the tribal people, for whom it was once constructed. The reason being the distrust policies fueled up by the continuous ups and down in the council body.
Conclusion and Suggestions
by khaken debbarma..
Author for Correspondence-Email: khakenddeb@gmail.com
Abstract
The present study is the overview of different tribes in the state of Tripura. It is located between 22056 NI to 24032 NI Latitude and 91009 EI to 92020 EI Longitude. The total population of tribes in Tripura 9 93,426. From the population census we can see that per cent population of tribal is decreasing (Year 1881 was 87.06 % and Year 2001 was 33.52 %). From the study Tripuri is big tribe in terms of population Bhutia tribe being the least in the state. The Kuki tribe having first rank followed by Garo and Reang being the lowest in literacy point of view. The main occupation of the tribal are farming and maximum practice jhuming. The Tripura tribal women are more empowered than the other tribal women of the country. Health status of Tripura tribal is better than the tribes of other states North-East India. Child marriage is very rarely found in these tribes. The migration of refugees are still continuing in the state, there is an urgent need for the state government to take initiation in order to stop the influx of refugees and attempt to safeguard the indigenous tribal community from the adverse effects as well as a series of administrative changes. Tribal population accounts only 31 per cent of total population, balance between tribal and non-tribal is very necessary to bring the harmony in the society. The rich historical, social and cultural heritage of tribal of Tripura should be preserved which their ancestors has bestowed upon them. Though the literacy rate of tribal is higher than the national average, female literacy (44.6 %) is a major concern to be taken care of which is below the national average. Jhum cultivation is the main farming practice of tribal in Tripura. Though the empowerment of tribal women is in steady progress, an immediate action by the government, society and tribal community is very necessary to empower the tribal women. The Tripura Tribal Area Autonomous District Council (TTAADC) should consist of tribal people only so that proper welfare program can be revolutionized.
Introduction
The term tribe does not necessarily pertain to a specific group or community as such. It rather denotes a particular stage in the historical evolution of human community marking the era of food producing economy. As such there are some indicators or markers of uniqueness by which it can be said that this tribe differs from the other and vice-versa. But these indicators are not only superfluous but also misleading when one strikes to understand at what stage of development a tribe is. The traditional identification marks such as language, culture, race religion; physical traits etc are no longer held valid. A more rational basis for identification can
be whole range of tribal modes of life, i.e., language, customs, traditions, religious beliefs, arts and crafts, archaic traits portraying occupational pattern, economy, etc., and lack of educational and economic development. India can proudly be called the largest "tribal" population in the world. The scheduled tribes in India constituted 8.2 percent of India`s population according to 2001 census (Erni et.al., 2001). Northeast India is the homeland of a large number of tribes. There are about 145 tribal communities of which 78 are large each with a population of more than 5000. They constitute around 12 per cent of the total tribal population of India and 25.81 per cent of the total population of North-East India (Ali et. al., 2003). Tripura, a small state in the North Eastern Region of the country is inhabited by about 32 lakhs people of whom 31 percent belong to the tribal communities. It is generally believed that the word “Tripura” originated from the word “Tripura Sundari” which is the name of a sacred deity of Tripura. There is another belief that ‘Tripura’ was earlier known as “Tuipra” which means, a land adjoining the water. In the ancient days Tripura was in fact adjoining to the Bay of Bengal. The beautiful state Tripura is situated in the North-Eastern zone of the Indian sub-continent. It is located between 22056 NI to 24032 NI Latitude and 91009 EI to 92020 EI Longitude. Tripura is a hilly landlocked state characterized by uneven and undulating surfaces. The physiography of the state can be divided into the three zones viz. high physiographic zone (hills), medium physiographic zone (undulating land), low physiographic zone (plains). The geographical area of Tripura is 10, 491.69 sq. km. Most of the tribal communities live in hill areas. Not less than 19 different tribes have been and culture. Naturally, they present a series of colorful festivals and cultural varieties. There are about nineteen different tribes living in Tripura peacefully, the Tripuri, Jamatia, Noatia, Reang, Halam, Chakmah, Mog, Garo, Munda, Lushai, Oraon, Santhal, Uchoi, Khasi, Bhil, Lepcha, Bhutia, Chaimal and Kuki have their own cultural heritage. It is to be noted that f5 tribes out of 19 scheduled tribe in the state viz, Tripuri, Jamatia, Reang, Noatia, Halam and Uchoi share same linguistic chords and rich cultural identity. Therefore, it may not be wrong to categorized them in a single particular group as Tripuri (Geographically) or Borok (Racially). The proximity
to each other is not distorting the purity of their cultural identity.
Electoral politics in Tripura
The end of nearly five hundred years of Manikya dynasty rule in Tripura was followed by socio-economic and political upheavals. From the tribal point of view it was a disaster as the royalty, always looked upon as patriarch, ceased to have an effective role in the affairs of the state while ceaseless influx of refugees threatened to swamp them. The undivided Communist Party of India (CPI) which had established a strong base by then among the indigenous tribal under the leadership of former chief ministers Dasharath Deb and Nipen Chakraborty continued to demand ‘proper rehabilitation of refugees’ to protect the backward tribal community from encroachment on their land and economic marginalization. The demand was categorically raised in a document of the CPI in its state conference in 1952. The state Congress led by late Sachindra Lal Singha and Sukhamay Sengupta, on the other hand, welcomed the influx of refugees as a political ‘blessings’ as the settlers provided them with a readymade electoral support base. The unfolding decades since October 1949 thus continued to be dominated by influx of refugees and attempt to safeguard the indigenous tribal community from the adverse effects as well as a series of administrative changes.
Population Status of Tribes
Indigenous tribal constitute about 31 per cent of Tripura’s population. In terms of numbers 9,93,426 people in the state’s total population of 31,99,203 are tribal divided in 20 communities where male population constitute 50.76 per cent and female population constitute 49.23 per cent of tribal population. Population density of tribes is 19 per sq. km. According to the population census we can see that per cent population of tribal is decreasing (Year 1881 was 87.06 % and Year 2001 was 33.52 %). Tripra/Tripuris, the main ST in the state from which the state has earned its name ‘Tripura’, alone accounts for more than half of the total ST population of the state ( Table -1 & 2) and tribes wise description is given as under.
Tripuris: Tripuris or Tripra is the largest tribal community in Tripura and comprises 54.74 per cent population in total tribes of Tripura. They have first migrated in this territory and could be introduced as aboriginal tribe of Tripura. Tripura was under the rule of Tripuri Kings till it is merged with Indian Dominion in the year 1949. Tripuris are mainly Animist. They worship different gods and nature. Garia, Kharchi, Ker are their main festivals. They have colourful folk dances like, Garia, Lebang, Musak surmani, and Mamita. These dances are invigorated with sweet melodious of folk songs and music flute, Sarinda, Champreng and other string instruments. Tripuris are now treated as an advanced tribal community among the tribes of Tripura.
Reang: Reang are the second largest community of Tripura. They are recognized as one of the 75 primitive tribes in India. In Tripura they are highly concentrated in South Tripura and also in Longthorai Valley Sub-Division. Reang belong to Indo-Mongoloid racial stock. Reang comprises 16.61 per cent population in total tribes of Tripura. Their language have affinity of Austro-Asiatic groups under Tibeto-Burman family. Reang are still a nomadic tribe and a large number among them maintain their livelihood involving Top Hill Jhum Cultivation and other food gathering activities wild animal and birds etc. By religion they are Animism. Reang traditionally are endogamous and do not marry outside their community. Reang folk life and culture have outstanding cultural components. ‘Hozagiri Dance’ with melodious tune of flute is most attractive to all. In Tripura they are highly concentrated in South Tripura and also in Longthorai Valley Sub-Division. Due to social transition and modern weave of life, considerable changes could be seen among Reang in the field of Agriculture and other economic activities, social and cultural life, awareness for Education, Health and Sanitation etc. So, Reang are now enlighten tribe of Tripura.
Jamatia: Jamatia is another tribal group of Tripura, having a distinct feature of Mongoloid Origin. Their language also similar with that of Tripuris. Jamatia were the major strength of Royal Army of Tripura Kingdom for which they were exempted from house taxes during princely-state. Earlier Jamatias had to live on Jhum cultivation. But among the tribal of Tripura they accustomed themselves with plough cultivation after Tripuris. ‘Hoda Akra’ is their supreme traditional Social Institute which has power to look after to preserve and promote their every social taboos, Customs and religion. They have special form of Garia dance which denote their Hindu based religious culture. They are now well literates and their participation in every walks of lives has brought changes for better socio-economic life. Jamatia comprises 7.54 per cent population in total tribes of Tripura.
Noatia: Noatia are one of the important tribal groups in Tripura. Though they are a part of Tripuris still they are treated as ‘New Comers’. Ethnically Noatia have similar Origin of other Mongoloid tribe and their language is also Kok-Borok. It is said that Noatia is not their actual tribe name. They were actually Tripuris. In Tripura Noatia are concentrated in South Tripura and Longthorai Valley Sub-Division. They comprise 0.67 per cent population in total tribes of Tripura. Noatia in course of time took title as ‘Tripura’.
Uchoi: Uchoi is a separate tribe, live in Tripura since time immemorial. They have migrated in Tripura from Arakan Hill of Burma. Language and culture of Uchoi are also similar with other Kok-Borok speaking tribes like Reang, Tripuris, Jamatias etc. Uchoi are live in Gaireng (Tong) house built out on Chan grass and bamboos. Traditionally Uchoi were Jhum cultivators and still practice Jhum in high hillocks and slopes. Uchoi live in clustered villages. They follow Hinduism in broad sense. Culturally Uchoi are very much colourful. Their traditional dress, Ornaments and Musical instruments have special attraction. They comprise 0.21 per cent population in total tribes of Tripura. They are concentrated mainly in Amarpur and Belonia Sub-Division.
Mog: Mog comprises 3.06 per cent population in total tribes of Tripura. By religion they are Buddhist. Their major concentrations are at Subroom and Belonia. Their language is grouped under Tibeto-Chinese family. Mog’s are depend on Jhum cultivation. By nature they are not so active for advancement of life.’ Wah ‘ festival is their annual meeting of whole community people. Mog’s social culture and belief are centralized with Burmese culture. Mog community by tradition famous for their folk medicine.
Chakma: Chakma are one of the major tribe of Tripura according to their population strength. They comprises 6.22 per cent population in total tribes of Tripura. Chakma are known to be the tribe of South-East Asia. Linguistically Chakma language is mixed with loan words of Indo-Aryan language, Tibeto-Chinese and mainly Arakan language. Economic activities of Chakma are centralized with Jhum cultivation, plain land cultivation and economic supporting works of vegetable growing, fishing and wage earnings. They are well known for trapping wild elephants. Chakma are Buddhist. There are two major festivals being observed by Chakma, Bizu Festival, and Kathin Chibar Dan and obviously Buddha Purnima besides others.
Halam: Ethnically Halam belong to the Co case-Mongoloid origin of Kuki-Chin tribes. Their language is also more or less similar to that of Tibeto-Burman family. Halams are divided into several sub-clans which is referred as ‘Barki-Halam’. Major sub-clans of Halams are Kolai, Kov-Bong, Keipeng, Bong, Saka Chep, Thanga Chep, Dab, Bongser, Molsum, Rupini, Rangkhwl, Chorai, Langai, Kaireng, Ranglong, Naveen and Murasing. Among Halams Kolai, Murasing, Rupini speak in Kok-Borok and their social and religious culture also similar with Tripuris. Kolai, Rupini, Molsom have their colourful dances have also specific dance relates to Jhum culture Hi-Hook dance of Halam have popularity among all Rai Balmani Festival. Halam comprises 4.76 per cent population in total tribes of Tripura.
Table 1 Scheduled Tribes in Tripura (2001)
Sl. No .Scheduled Tribes population
- 1. Tripuri 543843 (54.74)
- 2 . Reang 165103 (16.62)
- 3 . .Jamatia 74949 (7.54)
- 4. Mog 30385 (3.06)
- 5 . Noatia 6655 (0.67)
- 6 . Chakma 61793 (6.22)
- 7 . Halam 47261 (4.76)
- 8 . Uchoi 2103 (0.21)
- 9. Garo 11180 (1.13)
- 10 . Chaimal 226 (0.02)
- 11. kuki 11674 (1.18)
- 12. lusai 4777 (0.48)
- 13. khasia 630 (0.06)
- 14. lepcha 105 (0.01)
- 15. bhutia 29 (0.00)
- 16. munda 12416 (1.25)
- 17. orang 6223 (0.63)
- 18. bhill 2336 (0.24)
- 19. Santal 2151 (0.22)
- Total (1 to 19) 993426 (100%)
Source: Office of the registrar general.
Education status of tribes
Among all STs, 56.5 per cent of the population has been recorded as literate, which is higher than the national average for STs (47.1 %). The male literacy rate of 68 per cent and female of 44.6 per cent show high gender disparity in literacy. Among all STs, 62.7 per cent of the children in age group 5-14 years have been attending schools or any other educational institutions. Any Kuki Tribe has recorded the highest (77.6 %) and Munda the lowest (36.7 %) percentage attending schools or any other educational institutions. As regards level of education, merely 9.5 per cent of total literates among STs are having educational level of secondary and above. Among the major STs, Tripuri have 10.5 per cent of their total literates as matriculates, while among Munda (4 %), Reang (5.7 %), and Mog (6.5 %) this percentage is low (Table-2).
Table 3 Education Status of Scheduled Tribes in Tripura (2001)
(Percent)
Scheduled Tribes Literate Rate (7 years and above)
male female total
1)Tripuri 73.7 50.2 62.1
2)Reang 58.8 27.3 39.8
3)jamatia 72.5 47.9 60.2
4)chakma 59.5 35.0 47.6
5)Halam 76.5 44.5 56.1
6)mog 61.6 40.9 51.4
7)Munda 43.8 22.8 33.6
8)Kuki 81.9 63.8 73.1
9)Garo 75.3 58.3 66.4
TOTAL 68.0 44.6 56.5
Source: Office of the registrar general.
Farming system of tribal
Traditionally, most of the tribal population practiced shifting or Jhum cultivation and were termed Jhumias. Jhumia is a generic term used for tribal people dependent on shifting cultivation as the primary source of livelihood. The big concentration of Jhumia families was in Dhalai and South District. Nevertheless, forest remains an important source of livelihood for the tribal population. Jhum cultivation has an intimate relationship with forest use, not only in terms of the habitation and cultivation of tracts inside forest areas, but also because the forestry sector provides important supplementary income and inputs in the daily lives of tribal people.
Status of tribal women
The popular image and perception of tribal women is that they enjoy much better social status than their non tribal counterparts as the tribal women have no fear of early marriage, no stigma of widow hood, have the freedom of divorce and remarriage, and earns in her own way to get economic independence. But she is less paid on equal work than her male counterparts, she cannot hold the office of the priest, neither is allowed to touch the plough or participate in the roofing of the house. Women of some tribal groups cannot be allowed to enter into the temple or attend any communal worship. The social status of tribal women of Tripura is little bit peculiar compare to their non-tribal sisters. The prevalence of bride price as contrasted to dowry, the existence of matrilineal and matriarchal society mostly sometimes confirm the higher social status of the tribal women. But in tribal society also, there are clearly defined areas of work among the males and females. Along with men folk in economic activities and earning livelihood, tribal women participate in all agricultural operations except ploughing. The division of work is heavily loaded against the tribal women in addition to an equal share in the production of economy. She also bears the burden of all house hold works. The importance of tribal women in their society is significant because of the fact that the tribal women work hard almost relentlessly and the family economy and management depend on them. The unrecognized role of a silent worker primarily because the tribal women are not empowered to take decision both inside and outside of her family which her ancestral property. It must be mentioned that lack of education is the main hindrance in securing the power, establishing the command, placing decision though they are entitled for the property right. Economic development is a problem of women in general and the tribal women in particular. The problem becomes more surmountable of backward hilly regions inhibited by tribal people who reflect the co existence of many problems namely economic, geographical and sociological. The low level of literacy is the most acute problem for any progress of economic development. Literacy, education and subsequent good and sound economy have a great bearing on the status of women by enabling them to take right decision and earn a living. In the last decade or so the empowerment of women has been recognized as a central issue in determining the situational reality of their status. The Government of India has declared the year 2001 as women’s empowerment year and a lot has been and is being done at national and international levels. Yet the question remains unanswered in that despite all the efforts. Why women, particularly the tribal women continue to be so much backward in almost all levels in comparison with their class sisters? The Status and Empowerment of Tribal Women of Tripura, though much better in comparison with other tribal women of India, is on the line of slow but steady progress.
Health and social status of tribes
Some of the basic indicators of the demographic and health status of a population are the total fertility rate, crude birth rate, natural growth rate, crude death rate, neonatal death rate, infant mortality rate and under-5 mortality rate. Some indicators like total fertility rate, Tripura performs far better than all other states of North-East India. Age at marriage is an important factor in determining women’s health particularly since it is an important factor in determining the age of first pregnancy. The mean age at marriage of tribal women in Tripura 20 year (Year Book, 2010) was higher than the national figure (19.7 %). This improvement is related to enhancement in literacy rates both in urban as well as in rural areas. The incidence of child marriage was lower among the tribal population than among the non-tribal population. Therefore the understanding of tribal identity dynamics in Tripura is important as so many inter-community relations and socio-economic development are intimately connected to the question of identity, which belongs to where in the regional ethno-cultural scheme. Tribal identity or ethnicity is a community level consciousness and solidarity.
Tripura Tribal Area Autonomous District Council
the objective behind the formation of the ADC was to hand over the administration and legal authority to the council so that it may attend to the aspects of cultural, social and economic improvement of the tribal people who for historical reason are being categorized under weaker sections of the society and freeing them from all kinds of social injustice. The TTAADC was constructed under the Seventh Schedule of the Constitution of India. The TTAADC Bill, 1979 was unanimously passed by the Tripura Legislative Assembly on March 23, 1979. It has its control over the tribal intensified areas consisting about 7132.56 km2. The TTAADC today has lost its stronghold dominion in the mind sets of the tribal people, for whom it was once constructed. The reason being the distrust policies fueled up by the continuous ups and down in the council body.
Conclusion and Suggestions
- Since the migration of refugees are still continuing in the state, there is an urgent need for the state government to take initiation in order to stop the influx of refugees and attempt to safeguard the indigenous tribal community from the adverse effects as well as a series of administrative changes.
- According to the Census record (1881-2001), the per cent population of tribal is decreasing in Tripura. Since the tribal population accounts only 31 per cent of total population of the state, balance between tribal and non-tribal population should be maintained in order to prevent the domination of non-tribal over the tribal so as to bring the harmony in the society.
- The Tripuri people have a rich historical, social and cultural heritage which is totally distinct from that of the mainland Indians. Even though the present world is changing and people have to keep up with modernization but its people should preserve the rich culture that their ancestors has bestowed upon them. The tribal citizen should have a keen interest in enriching the way their valuable culture should survive in this changing world.
- The literacy rate of tribal is higher than the national average, which is a good sign for the tribal community to upgrade their living standard. But female literacy rate is lower than the national average which is a major concern to be taken care of.
- Jhum cultivation is the main farming practice of tribal in Tripura. But now-a-days tribal are shifting from Jhum cultivation to plain land cultivation due to social transition and modern weave of life.
- Tribal women are still lacking behind in comparison with their class sisters which may be due to illiteracy, lack of awareness, lack of financial support etc. Though the empowerment of tribal women is in steady progress, an immediate action by the government, society and tribal community is very necessary to empower the tribal women.
- Though the state government and central government had set up Tripura Tribal Area Autonomous District Council (TTAADC), it is not functioning properly as it was expected. The autonomous body should consist of tribal people only so that proper welfare program can be revolutionized.
- In spite of the government taking initiative steps in improving the living condition of the tribals, but in reality the tribals are still lacking in many facilities such as drinking water, proper sanitation, primary health center, pucca road, nutritional food security and quality education. It is in the hand of the government and people who are in-charge of the various schemes to make the facilities provided beneficial for the tribals of Tripura.
Thursday 28 April 2011
Kokborok - Language of Borok
Kokborok - Language of Borok
Kokborok is the language of Borok people of Twipra (Tripura) which can be analyzed in a very simple way, 'Kok' means language and 'Borok' means a name of a people group or a nation. Thus the name of this language is called Kokborok. The Kokborok speaking people comprises about 1.5 million spreading in the North-East India and also in the neighbouring countries of Bangladesh, Myanmar, Nepal etc. The Borok people originally came from Boro people in Assam in North-East India. In the course of history, they separated from each other. Even now 70% of their linguistic terms and cultural life are still maintaining similarities.
Kokborok - Typology
The historical background of Kokborok may be quoted from the book of Sir G.A Grearson, The Linguistic Survey of India. There are about 179 languages having 544 different dialects in India. Out of 179 languages, 116 languages belongs to the Sino-Tibetan linguistic family of which were mostly found in North-East India. The script of Kokborok is called 'KOLOMA'. The Chronicle of the Borok Kings were written in a book namely 'Rajratnakar', this book was originally written in Kokborok and its script KOLOMA by Durlobendra Chontai. Later Sukreswar and Vaneswar translated in into Sanskrit and now again translated into Bengali. Though, the chronicle of Twipra in Kokborok and Rajratnakar are now not available. In view of the above, it is undoubtedly the Kokborok has had developed much even 700 years before. It was why and how the Kokborok was totally vanished, scholars would peep in this regard. So, the written form of Kokborok has shaped thousands of years before indeed. Twipra was ruled by as many as 184 Borok Kings for about 5000 years without break. Unfortunately, the peculiarity of the Kings of Borok nation was that they ignored their mother tongue Kokborok and their culture. Consequently in the 19th century A.D. the then King Birchandra (1862-96 A.D.) introduced Bengali as royal language and since then the Kings given all their efforts to abolish their own language Kokborok and Borok culture. In the course of history, India was set free from British power on 15th August 1947 and divided as Hindustan and Pakistan. When million of Hindu Bengalis flee this country for life from East Pakistan presently known as Bangladesh to Borok land which was still independent country in those days. The then King Bir Chandra Kishore Manikya Bahadur Debbarma rescued them with food and shelter. Now the 1991 census reports the Hindu Bengalis found 70% of the total population of the state. As owner of the soil when they raise their voice for survival they are now interpreted as separates, extremists and so on. On the 15th October in 1949 the independent Twipra become part of the democratic country.
The official identity of the Kokborok speaking community
Kokborok speaking people without any logic behind. This is very unfortunate in regarding to the common identity of the Kokborok speaking people.
Kokborok is the language of Borok people of Twipra (Tripura) which can be analyzed in a very simple way, 'Kok' means language and 'Borok' means a name of a people group or a nation. Thus the name of this language is called Kokborok. The Kokborok speaking people comprises about 1.5 million spreading in the North-East India and also in the neighbouring countries of Bangladesh, Myanmar, Nepal etc. The Borok people originally came from Boro people in Assam in North-East India. In the course of history, they separated from each other. Even now 70% of their linguistic terms and cultural life are still maintaining similarities.
Kokborok - Typology
The historical background of Kokborok may be quoted from the book of Sir G.A Grearson, The Linguistic Survey of India. There are about 179 languages having 544 different dialects in India. Out of 179 languages, 116 languages belongs to the Sino-Tibetan linguistic family of which were mostly found in North-East India. The script of Kokborok is called 'KOLOMA'. The Chronicle of the Borok Kings were written in a book namely 'Rajratnakar', this book was originally written in Kokborok and its script KOLOMA by Durlobendra Chontai. Later Sukreswar and Vaneswar translated in into Sanskrit and now again translated into Bengali. Though, the chronicle of Twipra in Kokborok and Rajratnakar are now not available. In view of the above, it is undoubtedly the Kokborok has had developed much even 700 years before. It was why and how the Kokborok was totally vanished, scholars would peep in this regard. So, the written form of Kokborok has shaped thousands of years before indeed. Twipra was ruled by as many as 184 Borok Kings for about 5000 years without break. Unfortunately, the peculiarity of the Kings of Borok nation was that they ignored their mother tongue Kokborok and their culture. Consequently in the 19th century A.D. the then King Birchandra (1862-96 A.D.) introduced Bengali as royal language and since then the Kings given all their efforts to abolish their own language Kokborok and Borok culture. In the course of history, India was set free from British power on 15th August 1947 and divided as Hindustan and Pakistan. When million of Hindu Bengalis flee this country for life from East Pakistan presently known as Bangladesh to Borok land which was still independent country in those days. The then King Bir Chandra Kishore Manikya Bahadur Debbarma rescued them with food and shelter. Now the 1991 census reports the Hindu Bengalis found 70% of the total population of the state. As owner of the soil when they raise their voice for survival they are now interpreted as separates, extremists and so on. On the 15th October in 1949 the independent Twipra become part of the democratic country.
The official identity of the Kokborok speaking community
Kokborok speaking people without any logic behind. This is very unfortunate in regarding to the common identity of the Kokborok speaking people.
- The Debbarma and the part of Tripura surnames are called Tripuri community.
- The Reang community which is one of the Panji of the Bru dialect of Kokborok became a separate community.
- The Jomatia surname itself became a community according to its surname.
- The Rupini and Koloi are recognized as Halam community but there are some Halam community existences among the Non-Kokborok speaking group.
Chini kok
Kokborok language is the native language that is spoken by the Borok people belonging to the state of Tripura. This East Kokborok is one of the richest language in the worldIndian tribal language is also spoken in the neighbouring country of Bangladesh. The term `Kok-borok` is actually a compound of the main words and these are `kok` that literally means `language, and `borok` that means `nation`. But interestingly, the second word is used to denote the Borok people who belong to Tripura. Thus, in simple terms, it can be said that Kokborok literally means `the native language of the Borok people`. Kokborok language has been present in several forms. The Kokborok script was known as `Koloma`. The history of the Borok Kings was originally written down in Kokborok language by using the Koloma script. Later on, this book was translated into Sanskrit language and again the chronicle was translated into Bengali language. Kokborok was related to the dialect of common people during Borok King`s rule in Tripura. In the year 1979, Kokborok language was documented as the official language of the state of Tripura.
Kokborok language belongs to the Tibeto-Burman language family that is a sub-group of the Sino-Tibetan language group. It is the chief language family of East Asian and South East Asian regions. Kokborok language is closely associated with the Bodo language as well as the Dimasa language that are hugely spoken in the state of Assam. Further, Kokborok is also related to Garo language, which is principally spoken in the neighbouring country that is Bangladesh.
In Kokborok language, the letter `w` is used as a sign for a vowel that actually does not exist in English language. Moreover, in this language, `N` is considered as the pronunciation of nasal sound. Majority of the words in Kokborok language are formed by combining the source with an affix. Basically, there are two tones in this tribal language. There is a high tone as well as there is a low tone. In order to mark the high tone in this language, letter h is added with the vowel that symbolizes high tone. The Borok nation actually comprises several communities as well as sub-communities in Tripura, Mizoram and Assam. They have their own dialects that differ from one another.
The communities and their main dialects are mentioned below -
Debbarma, Western
Reang, Eastern and South-eastern
Darlong, part of North
Koloi
Molsom
Tripura, South
Jamatia, South
Rupini
Some of the Tripuri cultural organisations have been working effectively towards the development of the Kokborok language.
Kokborok language belongs to the Tibeto-Burman language family that is a sub-group of the Sino-Tibetan language group. It is the chief language family of East Asian and South East Asian regions. Kokborok language is closely associated with the Bodo language as well as the Dimasa language that are hugely spoken in the state of Assam. Further, Kokborok is also related to Garo language, which is principally spoken in the neighbouring country that is Bangladesh.
In Kokborok language, the letter `w` is used as a sign for a vowel that actually does not exist in English language. Moreover, in this language, `N` is considered as the pronunciation of nasal sound. Majority of the words in Kokborok language are formed by combining the source with an affix. Basically, there are two tones in this tribal language. There is a high tone as well as there is a low tone. In order to mark the high tone in this language, letter h is added with the vowel that symbolizes high tone. The Borok nation actually comprises several communities as well as sub-communities in Tripura, Mizoram and Assam. They have their own dialects that differ from one another.
The communities and their main dialects are mentioned below -
Some of the Tripuri cultural organisations have been working effectively towards the development of the Kokborok language.
Kokborok is one of the richest language in the world
Kokborok is one of the richest language in the world
- It existed more than thousand of years in eastern zone of India Sub-Continent.
- Its Grammar terms and vocabulary prove it.
- The Boroks are ethnically branch of Boro in Assam, India.
- Kokborok speaking people have intermingled with other neighbouring languages too.
- There was Kokborok script called KOLOMA....
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