THE PROBLEMS OF TRIBAL IDENTITIES

Photo:Ritu Raj Konwar
Mising tribal people celebrating their Spring Paddy Planting Festival, "Ali-Aye-Lígang", in Guwahati. The Mising is a plains tribe mostly inhabiting Upper Assam.

By M.S. Prabhakara on Frontline

THE decision of the Government of Assam to enlarge further the categories of plains tribe communities to be recognised under and included in the Sixth Schedule of the Constitution, as well as to enlarge the very category of Scheduled Tribes (S.T.) so as to include several communities now not recognised so, is merely the latest example of the ingrained ad hocism that characterises the Union and State governments' `tribal policy' in the northeastern region. A brief recapitulation of the issues involved would be in order since these issues are not particularly headlines grabbing and, in these hurried and harried times, the attention span of readers even in respect of more immediate issues is probably very short.Briefly, the 23 tribal communities so classified in Assam are grouped under two broad heads: hill tribes, comprising 14 communities, inhabiting predominantly though not solely the hill areas of the State which, after the last major reorganisation of the State in 1970-72, now comprise the two hills districts of Karbi Anglong and North Cachar Hills; and nine plains tribal communities inhabiting, again predominantly though not solely, the plains of the Brahmaputra Valley. The State government has decided, following a recommendation to this effect by a Cabinet sub-committee on the granting of the Sixth Schedule status to the plains tribes, that is the Mising, the Rabha and the Tiwa - all plains tribal communities and all since 1995 having `Autonomous Councils' carrying their respective nomenclatures - would be brought under the Sixth Schedule of the Constitution, a provision that was originally meant to cover solely the hill tribes of the State.
However, since the signing of the Accord on the Bodoland Territorial Council (February 10, 2003) and the subsequent amendment (on August 10, 2003) to the Constitution (Scheduled Tribes) Order, 1950, to enable the formation of the Bodoland Territorial Autonomous District (BTAD) area, there can be no reason for not extending the same provisions to the three other plains tribes (Mising, Rabha and Tiwa), or for that matter to all other plains tribes.These communities, like the Bodos who before the formation of the BTC had the Bodoland Autonomous Council under the first Bodo Accord of February 20, 1993, have since 1995 been granted similar Autonomous Councils. Indeed, the decision to confer the Sixth Schedule Tribes status on these tribal communities is almost certainly the first step in the eventual transformation of the present Autonomous Councils, which really amount to little more than offices in the respective headquarters of Gogamukh (Mising), Dudhnoi (Rabha) and Morigaon (Tiwa) to Territorial Councils, and some perks of office to the functionaries though the demarcation of the territory of such Territorial Councils is going to be even more problematic than the yet-to-be-resolved territorial demarcation of the BTAD area. Though the BTAD comprises the districts of Kokrajhar, Chirang, Baksa and Udalguri, the boundaries of the territory are yet to be demarcated because of unresolved problems about the inclusion of som! e villages in the BTC area.Even more unrealistic demands are articulated by other organisations. The All Deori Students' Union, claiming to represent the Deori, a plains tribe with a numerical strength of less than 34,055 according to the 1991 Census (very much less than the population of the municipal ward of Guwahati) spread across six districts on either bank of the Brahmaputra in Upper Assam, is engaged in an agitation demanding not merely the inclusion of the Deori in the Sixth Schedule but also the constitution of a Deori Autonomous Council and, eventually, also a Deori Territorial Council. There is also a related and highly complex dispute involving the contending claims of the Deori and the Chutia (classified as OBC and now seeking an S.T. status) touching on language, culture and ethnicity. Organisations claiming to represent the Sonowal Kachari, the fourth largest plains tribal community of the State (2,40,465, according to the 1991 Census) and rather more numerous than the Tiwa (1,37,397) w!
ho have already secured an Autonomous Council, have threatened to launch an `armed struggle' unless their demand for `self-rule' is conceded.Until the Bodo autonomist agitation broke out in the wake of the success, such as it was, of the anti-foreigner agitation in Assam, the categories of hill tribes and plains tribes and, more clearly, the physical and political space of their relevance and applicability, were mutually exclusive, though of course the broader political policies of the State government impinged upon them. The two hill districts, formally known as the Karbi Anglong Autonomous District and the North Cachar Hills Autonomous District, by their very nature enjoyed a measure of autonomy, constituting in fact, if not in form, mini-district States within the State of Assam. However, this very fact has also encouraged demands in both the districts for greater autonomy and a formal recognition as `autonomous state within Assam', under the provisions of Article 244-A of the Constitution.The BTC accord has radically altered this equation, except that the opposition from non-tribal people in areas claimed by the Bodo autonomists and expected to be included in any sort of a deal between the leaders of the agitation and the government is now more generalised.

The Mising is a plains tribe mostly inhabiting Upper Assam.For instance, as against tribal groups such as the All Assam Tribal Sangha that are opposed to the granting of the tribal status to non-tribal groups on the periphery of Assamese society (an expression which is fraught with all sorts of ambiguities though not for dominant elements in that category) are sections from within these very non-tribal groups who bristle at the suggestion that their communities should be classified as tribal. They oppose such classification on grounds of historical memories of great achievement and distinction as well on more material political calculations of existing and possible future political alliances with other non-tribal people. Such tensions and contradictions exist within several such people or, rather, organisations claiming to represent such people who are at present outside the rather narrowly defined tribal milieu, reflecting the plasticity of such alliances and calculations.
For instance, the periodic calls for the recognition of the Muslims of Assam, constituting a little less than 30 per cent of the total population, as an Other Backward Class (OBC) is widely opposed by Assamese Muslims, a much smaller category (an even smaller category of whom are already classed as OBC) whose leaders have a broader and longer range view of the historical role and potential of the community as a whole.Similar differences mark the stand of the Tai Ahom community, from whose stock came generations of kings and the aristocracy that ruled Assam for six centuries. Now classed as OBC, some organisations claiming to represent the community are demanding a tribal status to the Tai Ahom. Among other communities now classified as OBC but agitating for recognition as tribal communities are the Moran (analogous to the Tai Ahom); the Motok; the Chutia, living predominantly in Upper Assam; the Koch Rajbongshi, sharing the same political and physical space as the Bodos to whose stock they originally belonged; and the Adivasi, formerly known as tea garden and ex-tea garden communities, who indeed present the most anomalous example of the classification of people as tribal and non-tribal.The Adivasis, comprising about 20 lakh people, are descendants of persons originally from Central India indentured to work in the tea estates of Assam. Their ancestors clearly belonged to and were classified in the lands of their birth as tribal communities and persons even more marginal to Hindu society. However, because the bureaucratic rules said so, their tribal status was organically linked to their origin and ceased to prevail when once they migrate out of their original home. In other words, a person's tribal status is inextricably linked to his or place of origin - a piece of nonsense that prevails even in respect of non-migrant tribal people of the State. Thus, the Bodos, or for that matter any other plains tribal people of the State, are not recognised as tribal in the hill areas - and vice versa. This was one of the issues that influenced the All Bodo Students' Union to include consistently among its three core demands the demand that the Bodo Kachari of Karbi Anglong and North Cachar Hills districts be recognised as S.T. The Constitutional amendment extending the Sixth Schedule recognition to the Bodos should have corrected this anomaly. However, this has not been the case as is evident in any close reading of the `exemptions' spelt out in Article 4 and its sub-paragraphs of the February 2003 Accord, `negating by affirming' the promise made in Clause 8 of the Accord - that the Government of India would sympathetically consider the demand for the inclusion of the Bodo Kachari living in Karbi Anglong and North Cachar Hills districts in the S.T. (Hill) list of the State of Assam.Does the government have a policy in respect of these issues? Since ad hocism is central to such policy as is there, there is no questioning of the viability of the structures existing, and promised and proposed to be created. Incremental concessions are the easiest way out of a predicament that defies any `solution' - for the simple reason that given the way these problems have been tackled and the `solutions' provided, there really cannot be any rational, workable and democratic solution to the issues, real and contrived, that are being raised.

Copyright: 1995 - 2006 The Hindu

96hrs bandh against MAC ends

DHEMAJI, Nov 4 – The 96-hour Dhemaji district bandh called by Jatiya Aoikya Mancha from Monday morning in protest against inclusion of non-Mising inhabitated villages in Mising Autonomous Council (MAC) area was peaceful today. Normal life in Dhemaji town and its surrounding areas was affected during the bandh. – Correspondent,The Assam Tribune,November 05,2008
Comments:The ongoing tension between Mising and non-Mising over the MAC inclusion issue is led by Ahoms mainly since such kind of development was also seen when Assam govt. appointed Sub-committee on Sixth Schedule came to Gogamukh,the MAC HQ on June,2004.They pelted stones in Dhemaji town areas to vehicles which carried Mising youths to Gogamukh led by TMPK.The latest bandh is the longest hours bandh in the history of Dhemaji ,the district with highest Mising Tani concentration.However,the people of Jonai sub-divisional areas defied the bandh and maintained their normalcy.

A Tani tribe Dance of Arunachal Pradesh

Photo:UNI,Jaipur.This dance was performed at Lok Rang 2008 Festival at Jaipur,Rajashthan,India

Superstition in Mising Tanis:Villagers expel family for witchcraft

The Assam Tribune,23-10-2008
NORTH LAKHIMPUR, Oct 22 – A family in a remote village of Lakhimpur district has been expelled from their village by fellow villagers on the charges of practising witchcraft. The incident took place on October 15 at No. 2 Dahghoria village under Jamuguri gaon panchayat area of Bihpuria, some 40 km away from North Lakhimpur.The villagers, led by Maniram Pegu, Binon Pegu and Dhumuha Kumbang along with Satyanarayan Kuli charged Paisamati Patir of witchcraft and dragged her away from the village along with her children, Nayanmani Patir and Indreswar Patir, both students. Paisanati Patir is the wife of Dhananjay Patir, assistant teacher of a non-pronvicialised school named Debesu Than Tribal ME School, was away from the village when the incident occurred.The homeless family later lodged an FIR at Bihpuria police station. Following the complaint, the Bihpuria police escorted the expelled family back to their village on October 19 afternoon. When the police vehicle carrying the victims entered the village, villages pelted stones, compelling the police to open fire in the air to disperse the mob. But the police had to return without success.

Ethnic Divide in Assam

Assam was always known for the strong bond of unity among all sections of people, but unfortunately, in recent years, the State has witnessed a series of ethnic violence involving people of different communities, which is very unfortunate and all political parties, social organisations etc must join hands to strengthen the traditional bond of unity among the people of Assam. It is a fact that the Government alone cannot strengthen the bond of unity among the people and all right thinking people as well as political parties and non-political organisations must play a positive role in this regard. Of course, the Government has to ensure that Assam does not witness any more ethnic clash and loss of life of innocents by dealing with anyone found to be involved in such clashes with strong hands as it is primarily the responsibility of the Government to ensure protection of life and property of the people, while, at the same time, no political party should try to gain political mileage out of the clashes. However, over the years, it is seen that the failure of the Government to act on time resulted in deterioration of the situation and the recent clashes in the districts of Udalguri and Darrang were prime examples of the failure of the administration to assess the situation on time to take adequate precautionary measures. The districts of Udalguri and Darrang witnessed violence for the first time in the month of August, but the Government failed to assess the situation, which resulted in escalation of the situation again in the first week of October and according to government records alone, at least 55 persons lost their lives, while, more than 1.50 lakh people were displaced.Since 1991, Assam witnessed a series of ethnic riots but unfortunately, successive Governments failed to take strong action against those allegedly involved in instigating people. The Government instituted a judicial probe into the riots in the districts of Nagaon and Dhubri in the early part of 1990s and reportedly, the Commission in its reports, indicted political leaders and Government officials. But successive Governments failed to take action against those indicted on the basis of the reports, which raised doubts on the sincerity of the Government in dealing with such unfortunate incidents of violence. Same was the case in dealing with those involved in the riots in the districts of Kokrajhar and Bongaigaon in 1996 as no action was taken on the basis of the report of the judicial probe. It seems that the Government orders judicial probes just to sweep the issues under the carpet as the reports of the judicial enquiry commissions are gathering dust for years. Government’s failure to deal with ethnic violence also came to the forefront during the riots between Karbi and Dimasa people in Karbi Anglong district as it was apparent that the members of militant outfits United People’s Democratic Solidarity (UPDS) and Dima Halam Daogah (DHD) were involved in the clashes. But at that time, both the outfits were under cease-fire agreement with the Government and one fails to understand how members of organisations under such agreements are involved in killing of innocents.
Courtesy:Editorial,The Assam Tribune,21-10-2008

Surnames of Mising Tanis

Pe:gu,Pao,Pa:id,Pa:dun,Pa:sar,Pogag,Pa:yun,Pa:tír,Patiri,Pangíng,Pawe,Sinte:,Saroh,Sungkrang,Sondi,Dole:,Dao,Tao,Tahu,Taku,Tayeng,Tayung,Taye,Mili,Misong,Moyong,Modi,Morang,Megu,Kutum,Kuli,Kumbang,Noroh,Bori,Darík(to be contd.)

Know terms associated with Mishing Tani organisations

1. TMPK -Takam Mising Porin Kébang (All Mishing Students’ Union).
2. TMMK- Takam Mising Mime Kébang (All Mishing Women Association).
3. MMK- Mising Mimag Kébang ( Mishing Action Committee).
4. MDK -Mising Dírbí Kébang ( Mishing Cultural Association).
5. MAK- Mising Agom Kébang ( Mising Literary Association).
6. MAC- Mising Autonomous Council.
7. MBK-Mising Bané Kébang(Mishing People’s Conference).
8.AGMK-All Guwahati Mishing Kébang

Assam:State with many identities

The identity over the real Assamese nationality,of late,has been discussed at length and sprouting up dilemmas in making a succinct and acceptable definition.This issue is a pervasive and deeply implicating issue across Assam.Nevertheless,one cannot denies the the presence of number of ‘identities’ in the state.A relative defintion of Assamese nationality that is inclusive and which contains all required essential elements is the need of the hour in defining an Assamese identity, for all original inhabitants of Assam,notwithstandingly keeping in mind the the presence of various ethnic culture, language and religion where these communities instilled a separate identity of its own if their features are taken into account. This may be the reason why the intellectuals, socio-political scientists and ethno language-cultural scholars and experts are incapable of defining the term “Assamese nationality”,though these personalities are entrenched with the air and water of Assam over the long years.
The features characterized by multiethnicism, multiculturalism and multilinguism have also triggered disparate political, economic and social inequalities in the state which has eventually manifested into upsurge of political and social uprisings among the ethnic groups/communities of Assam.These groups has raised their concerned over their concerned on the protection,preservation and upliftment of their land, language, culture and socio-economy in tune with the rest of the rest developed sections of the society. If one comes to close observation, one can noticed that after the creation of Bodoland Territorial Autonomous Districts (BTAD),popular nickname Bodoland in 2003 for the Bodos,the problem of ethnic tensions is adding in its dimensions culminating into various demands and oppositions from various quarters.The Mishing tribals,with their own language and cultural elements considered themselves as a constituent of Tani Nationality which isdifferent from Assamese Nationality and having a separate identity.Though Rabhas,Dimasas and Sonowal Kacharis were once parts of Greater Kachari Nationalty along with the Bodos,today has established themselves as separate nationality.The Dimasas are on the peak demanding a separate ‘Dimaraji’ state within Indian Union.While the Karbis are supportive of the creation of ‘Karbiland’.The other minority tribes like Hmars,Kukis,Biate,Zemis are at the same time apprehensive of ‘Dimaraji’ or ‘Karbiland’ in the respective areas while expressing their concerned of diluting their respective identity,culture,land, language and explicitly domination at large.The Deoris,Sonowal Kacharis and Thengal Kacharis are also dissatisfied with the present granted undemarcated Autonomous Councils and undemocratic manner without election.These analogous cases is seen in Mishing,Rabha and Tiwa tribes,which were granted such Autonomous Councils more than a decade back,but without boundary and election.These tribes have been intensifying their clamour for Sixth Schedule under the Indian Constitution,main in protection of their identity and inhabited land on the model of Bodoland.The demand for Sixth Schedule has evoked inter-groups/communities tensions and clashes in respective areas of these tribes.

The above is the first part of two series articles,the second article will be available soon.

Role of education in changing the Mishing Tanis

The role of education in changing a society has imponderable impact upon the masses.Education has quite play affirmative role in changing the way of living of the people.The important constituent of society such as art,language ,literature,culture has als acclaimed a new status.The impact of education in Mishing Tani is playing a very instrumental role in compared to the yester decades. Although,every aspects of our Tanis is not touch, its role has affect the people to a considerable extent, it is not negligible since the overall literacy rate of Mishing is at par with all-India average. From the past British Raj to the post-independence era, the impact of education in Mishing society as a whole has immensely contributed towards the growth, transformation and development of socio-economic, cultural, political and other important aspects of the Mishing Tani people.
It is also worthy to mentioned that educational history of Mishing Tanis is not insignificant.During the pre-independence period,the Mishings were proud to have son like Mg.Sonaram Panyang Kotoki ,the man who wrote first on Mishing identity and history.Among his works,the book Miri Jatir Buranji(The Chronicle of Mishing Nation) published in 1932 was an important contribution to entire Mishing Tanis since it was the first attempt to established the identity of our people as separate in relation to other neighbouring plains people and before the world.We all know that our early forefathers were rural forest dwellers but today, the environment has transformed due to which our lifestyle and other aspects is also witnessing a transitional stage.There was a time when our elders has to go more than 5 miles plus swimming across one or two rivers.But despite such impediments,our Tanis could produced people like Muhi Chandra Patir (Miri) even before the independence ,the first science graduate among Mishings.Miri after completing his B.Sc degree in first class from Calcutta University joined in the forest department of Assam at a British Commissioner’s request.It was Muhi Chandra Miri,the brilliant Mishing son who put Kaziranga National Park(KNP) into world map.Earlier KNP was a “Games Reserve”,where the British go for sports hunting.Miri realized the would-be wealth of Assam that time itself and worked selflessly for the cause of Kaziranga’s promotion.Today,the KNP is famous for its one-horn rhinocheroes.As an Assistant Conservator, he woke up early and go round the park to checked poaching riding on elephant’s back.KNP wouldn’t have been in today’s acclaimable position without the efforts of Mg.Miri.
The schooling system in modern era is lagging behind the infrastructure fronts.The facilities available in rural areas is pathetic in compared to towns and cities due to which the student community of Mishing society has not able show its mettle though chidren of some middle classes are reflecting in certain fields.Despite this deplorable conditions and hindrances,students of Mishing Tanis are high on the mark of educational scenario.Students of Mishing tribe are joining the latest course keeping in tune to the educational needs and demand in the post-modern era.But due to the infrastructural backwardness in rural areas and the occurrence of frequent natural calamities especially perennial floods and erosions, that happen in most Mishing inhabited areas has added to student community’s misfortune. There has been growing number of Mishing students who has equipped themselves as good thinkers and faculties in the Mishing community. Through their hardwork and firm determination, the educational leveling Mishing community is developed much as compared to the past. As per 2001 census, the literacy rate of Mishing is 60.1%; the male literacy stands as high as 71.4% while the female has a poor 48.3%.The Mishings should ponder over the dismal female literacy rate, we must free ourselves from the shackles of age-old practices, customs and beliefs that hampers women empowerment and also which denies the right to equality between man and woman. Social practices of any society should be in tune to present changed condition, though some elements are essential, that shows respect to basic human rights.
Many schools and colleges are established in Mishing areas but provide limited facilities for learning.Most colleges in Mishing areas do not have three streams of learning viz.science,arts and commerce.The colleges offers mainly arts stream which made the rural students think that there are only arts stream that offers scope for higher studies.These problems has aggravate the problems of superstitious belief prevailing in the Mishing people and developing scientific temperament.This does not meant that there are no students who study science or humanities or commerce streams.Mishing are proud of having quite an impressive human resources in the health and engineering sectors.One Dr.Hemendranath Doley adorned the post of Director of Health Services in Assam.It is noteworthy to mentioned that Mishings’ first Indian Forest Service(IFS) Mg.Sonadhar Doley is serving as Chief Conservator of Forests of Assam .Mg.Uken Pegu is also the Chief Engineer in the Water Resources Department of Assam.Late Jatin Mipun,the first Indian Police Service(IPS) among Mishings was the first cracked the premier all-India services exam in Assamese language;he has also contributed a lot to Mishing and Assamese language and literature.Dr.Mipun earned his Ph.d from Dibrugarh University through his path breaking works named-“The Mishings:Development of New Style”.He was also given an special award by Asam Sahitya Sabha for his novel“Miksijili”,which was based on Mishing romantic plot.If we go on counting the prominent Mishing personalities lists it is endless…..there deeds and dedication has been instrumental in uplifting the Mishing Tanis.
Though the literacy rate of our Tanis is increasing to an upward level, the qualitativeness cannot be attributed to the same. The ongoing universal educational programme by the government namely Sarva Siksha Abhiyan(SSA) is playing a defining role in various Mishing inhabited areas too,particularly the children of downtrodden masses are benefiting since they are gaining the oportunies to make their children learn primary education in their own locality itself free of expenses.The introduction of Mishing textbook in government lower primary schools is also making headway which has made the process of learning easier and more attractive.The role of education in changing the Mishing Tanis is impeccable and significantly playing greater role in building a modern society albeit various impediments;after all keeping the people conscious about their identity,culture,language and other traditional elements intact.

Jonai Cultural Bombing:Rememberance against a forgotten tragedy

The cultural killings of Jonai that took place on 15 March,2008 which killed four persons and left 105 persons injured was one of the saddest reflection on the deterioration of slightest morality present among the insurgent groups in their conduct of affairs.The Jonai blast of 15th March 2008 took place while the people of Assam were still reclining from the nasty shock and horror of 2004I-Day blast in Dhemaji triggered by ULFA.Though the government is equally responsible for the blast on the ground of failing to provide adequate security but the amoral act that was inflicted upon a community's cultural-cum-social gathering deserved no excuse from the strongest words of condemnation.The so-called revolutionaries didn't even care to exercised minimum moral restraint by refraining from targeting such a social function where thousands of people gather for merry-making and celebration beside upholding their culture in a peaceful and amiable manner.It was indeed a nightmare and deplorable sight for me to see a close friend of mine and many innocents languishing in pain in the print as well as electronic medias who were grievously injured by the blast.The Murkongselek Kristi Bhawan's common celebration of Ali-A:yé- Lígang festival by all castes irrespective of any social differences in Jonai sub-divisional areas was one of the oldest and most eventful cultural gathering in the entire Dhemaji district since independence.It has indeed a glorious history of past and present by carrying the Mishing community's seed sowing festival in an innovative and attractive manner by distancing itself from conservative social barriers.It is worthmentioning that Murkongselek Mishing Kristi Kébang has crossed its golden jubilee year and was celebrating it's auspicious 54th Ligang festival.Nowhere in the history of Assam such an attack on cultural function have ever took place.Therefore ,the incident is an eye-opener for the people of the State of Assam to become aware of such subversive activities.This kind of barbaric act of violence committed by such disintegratiung forces must always be retaliated by the peple with maximum allegiance to cohesion so that such forces can never operate its malevolent act in the near future.Instead of extending helping hand in the naton-building process,such forces are incessantly indulging in destablishing and disrupting the social amity and harmony with the motive of creating acrimony between the people beside deeply hurting the inner social sentiments of the people.
The bleak tragedy is forgotten by many people today but still haunts the common Mishing Tanis whether the perpetrators of bombing go scot free and if the sufferers get a fair justice.Nearly seven months has lapsed but government who made tall claims didn't even commissioned an inquiry to understand the Mishing Tanis deeprooted sentiments. The tragedy'll be permanent scar on Mishing minds and hearts and for the entire Tani people that even the severest violence and rarest of the rare incident has no place for voice among the so-called people's representative in the state of Assam.