A PERSPECTIVE ON THE BELIEF SYSTEM OF DIYING KHO: A FESTIVAL OF THE BUGUN TRIBE OF ARUNACHAL PRADESH

ABSTRACT

Religionhasalwaysbeenanintegralpartofhumanexistenceinthisworld.SincetheearlycivilisationworshipofGods,Goddessanddeitieswereperformedindifferentformsliketrees,stone,sun,moon,hills,mountains,riversetc.Peoplepracticedandfollowedtheirownbeliefsystem.BugunsoneoftheanimisttribeofArunachal Pradeshhasbeenbelieverofnaturesinceageswhichincludeddifferenttypesofofferingsintheformofsacrifices.Theindigenousbeliefsystemarebasedonthatsectionofpeoplewhoarestronglyknittedtogetherbyakinshipandfollowthedivinespirits,totemstructures,supernaturalpoweretc.Theprimitivereligiouspracticesof thetribehavebeenveneratedbyoraltraditionintheformoffolklore's,narrationsofdanceandsong,mythologicalstoriesandexpressionsbytheelderlynativepeople. ArunachalPradeshinhabitedby26majortribesandvarioussmallersubtribeshasinnumerableoralhistorywhichenablestoacknowledgethecultural,socialandreligiousstructureofaparticulartribe.Thestateisendowedwithvariousreligiousfestivalswhicharebelievedtobringprosperity,happiness,togethernessandloveinthe community

DiyingKhoisoneofthemajorfestivalscelebratedbytheBuguns.ItiscommemoratedinrespectofriverGodDiying ItiscelebratedbythepeopleofSingchungvillage (alsoknownas Braidua Thap).Thefestivalispresidedforsevendays.Eachdayismarkedwiththeworshipofdeitiesbyerectingcolourfulflagsknownas Fhuan PhabiPriestoccupiesanimportantpositionwithoutwhichthefestivalisincomplete.Sacrificeisanotherfeaturewhichistermedveryauspiciousduringtheoccasion.

HoweverunliketheMonpasandKhamptisofthestateBugunsdonothaveascriptsandthismakesthetaskofreconstructingtheirhistorystillmoredifficult.However thetribeisrichinoralfolkloreswhichenablesindevelopingandunderstandingtheirpastoccurrences.Thispaperisanattempt,tobuildahistoricalperspectiveregardingtheirreligiousbeliefsystem.

KEYWORDS:Beliefsystem,Folkculture,Kinship,Totem,Phabi,DiyingKhofestival.

INTRODUCTION:

The sacred belief system has been regarded universal since time immemorial. The humans of early civilizations had developed a certain belief system which wasconsideredsupernaturalstrength.Thesepowerswereregardedassupreme. Peopleexpressedtheirlivesanditsvariationsthroughoralsources,likefolklore, myths,stories,legendsandsoon.LikewiseinBuguncommunityabsenceofidol worshiporanyconstructionoftemplesorshrinesarenotwitnessed.Peoplehere believethatuniverseitselfhassoulandithastobepleasedbyofferingsacrifices. Thesesacrificeswereperformedfollowingbynumerousrituals.

The state ofArunachal Pradesh comprises of 26 major tribe and several lesser known tribes which are segregated in different zones of the state. Even though thesetribeshavetheirownethnicculturewhichisverydistinctintheirownway, neverthelessthereissomecommonnessbetweeneachtribe.Itistheindigenous belief system which provides people with a sense of bonding. The sacred religiouspracticesandthefaithsofthetribal'shavenumerousmythsandtraditional valuesassociatedwiththem.

TheBuguns,oneoftheindigenoustribeofArunachalPradeshwasalsoregarded as one of the least numbered tribe in terms of population residing in West Kameng District. People are settled mainly in the subtropical Tenga Valley, Singchung, Jamiri areasof Thrizino circle.Likeanyothertribeofthestatethey followedanimism.TheyreverencedtheSun,Moon,Trees,Mountains,Hills,and Rivers. People also worshiped the unseen malevolent and benevolent deities. There have been various myths and beliefs linked with their religious system. The system empowers them to perform distinct ritual and sacrifices to satisfy thesedeitiesonrespectiveoccasions.

The state has never witnessed idol worship in the society yet the existence of totemic formation has its importance. Buguns considered Shiniya a totem of supernaturalmonolithstructureastheirworshiparea.Itistheritualisticmeans whichpeoplefollowintermsofthegroupkinship.Thissolemnisedordergivesa person enormous strength towards his faith. Buguns are very much attached towards their religious belief system.Acommunity however big or small have alwaysstoodtoprotecttheironenessandalwaysfoughttomaintaintheiriden2 tity

Howevertomanifesttheirtraditionalidentitythetribehasbeenapplyingablack colouredpasteknownas Khaji fabricated fromtheoilofpinetreemixedwith burnt ashes. Both men and women applied it for decorative and beautification purposeontheirfaceandbody,withthehelpofasmallbamboostickdifferent marksandshapeofflowersweremadeonforeheadandcheeksofthepeople.It wasalsoappliedoverthelips.

Howeverwiththecomingofmodernisationpeoplehavediscardedapplyingitas theneweconomyhasbroughtnumerouschangesalsointheformofmaquillage whichisinusetoday AlthoughpresentlyKhajiisappliedonlyonsomeoccasion, festivals,marriageandwhileperformingdance.

From the mythical tales, the traditional lore of Buguns affirms that AcchinPhumphulwa wasthecreatorofallthelivingcreaturesonearth.Theyregarded himasthealmightymasteroftheuniverse.ItwasalsobelievedthattheSunSherbet or shebey andtheMoon Moi Sunthaumua wastheprominentcreatorofthe humansontheearthandwereregardedastheultimatedeitywhocontrolledthe natural phenomenon.As Levis-Straus considers tales as the 'miniature myths'. But he was very specific on the question that their relationship was not that of anteriortoposterior,ofprimitivetoderive.Itisratheracomplementaryrelation3ship. Thetalesandmythsarehoweverinevitablyinterconnectedwithinthecommunity Thetraditionalbeliefshavebeenassociatedwiththemythswhichpeople hadbeenfollowingeversince.

Buguns celebrate numerous festivals with great pomp and gaiety Existence of the tribal's in the sphere would be incomplete without the feature of festival in their life. Nearly most of the festivals and rituals of the tribes have been connectedtotheagriculturalpractices.

Diying kho, Kshyat Sowai, Mathung Tsabo and Pham Kho aresomeofthemajor festivalscelebratedbydistinctrespectivecommunities.Thefestivalshavemultifarioustraditionalandreligiousvalues.Itenforcestheobjectivesofunityamong thepeoplewiththefeelingoffraternityandbrotherhood.Thispaperemphasises onDiyingkhofestivalcelebratedbyBugunsofSingchungvillage.

Diying kho is one of the major festivals celebrated by the Buguns residing in Singchung village (also known as Braidua Thap in the past). It was celebrated annually on the third of February and continued for seven days. Diying kho meant worshiping river Diying (Tenga) by the people.The river has been worshippedsinceancestralperiodforbetterirrigation,goodharvestingandforthe affluence of the village people.They devoted to the river deity against draught andflood,andtoensuretosafeguardthelifeofthepeople.Thefestivalhadbeen associatedwiththesenaturalisticgirdles.

In Singchung village people celebrates the festival in a much organised way There have been various customary pace attached for the celebration. Preparationstartsbyselectinganopenarea Sram or Sraiba bythepriest Phabi whereall thepeoplegatheredtogether Atemporaryritualhutwouldbeconstructedinthe Sram for the priest to reside until the celebration got completed. The things required in the festivals were Khuk (Shield) two, Junder (Spears) two, Fhuan (Flags), Chhok (Load) filled with Uanh Yun (Fish) and the other are phuathun

Dr.RitterBasar

AssistantProfessor,DepartmentofHistory,BinniYangaGovtWomensCollege,Lekhi,Naharlagun,India.

(Lao Pani and strong) or ropes which were prepared from grass and special 4 threadsfoundinthearea. Thesewerethechiefitemswhichwasextremelysignificantfortheritual.

Thefirstdayofthecelebrationisknownas Tsezong,villagepeoplegatherinthe Sram tocleanthearea,theareaisselectedbythepriestbychantingprayersand performingrituals.Accordingtohimitisbelievedtobethebirthplaceofskyand earthknownas Hamau Nyia Khyo Prieststartsthedaywithcontinuechantsof prayersothattopleasethedeities. Therestofthevillagepeopleengagethemselvesinvariantworkslikecooking,dancing,singingandbrewinglocaldrinks Phua

Ontheseconddaythepriestrecollectsandrecitesthestoryofthecrocodileand thebirdinhisrhythmichymnsandchantstheprocesshowpeoplecamedownto earth.AlocalthreadSthongyienmadefromKherThiyangalocalplantwouldbe tiedonthewristofthepeoplebychantingprayersandbyblessingeachofthem.

Intheproceedingdaypeopleworshipedthegodofwealth Thudung forprosperity and good health of all the village people. Priest would keep on reciting the appearance of the Buguns on earth in a rhythmic expression which would proceedtilllatenight.

Onthefourthdaythepriestinvokesforthesacrificialgoat Spin Akhung.Inhis prayershetracesthebirthplaceofthegoatanddeliversreasonforitsofferingto the deities. After the prayer completes the entire young male member would claspalongropeStongShioutogetherandmoverhythmicallyalongwiththeritualisticsongsungbythepriest.

Followingthenextdaypriestwithhishelpersandmembersproceedstowardsa hillfarfromtheSramalongwiththegoat.Phabiwouldkeeponchantingprayers alongwiththememberswhowouldshoottowardsthesky,someofthemwould carry dao andkeeponshoutingtodriveawaythemalevolentspirit Khriyo presentintheforest.

Subsequently after reaching the destination, the head of the goat would be slaughteredandburiedunderthesoilandrestoftheremainswerethrownintothe forest.Theropewhichwascarriedbythemenwasalsolacerateintosmallpieces andburiednearthesacrificedgoat.Aftercompletingthetraditionalprocessallof them moved towards the village forming into four groups. Foremost the priest andhishelperswouldenterthevillage.

Larjonggroupweresaidtobethemediatorbetweengodandmen.Priortoenteringthevillagetheywouldbewelcomedbythewomenfolk Thootu Amua. The womenwereobligedtoaskLarjongthesuccessorthefailureoftheritualinthe nature of singing. Larjongs were allowed to enter only when the women folk weresatisfiedwiththeiranswerbyofferingfeastsanddrinks.

Following Bandong would enter The festival has been traditionally attached withaveryethniccultureknownas Bandong or Bandang Pho. Pho heremeant goodlifeorgoodfortuneespeciallyforwomentobearmalechildren.Bindongor Bindang signifiedthemanhoodorinotherwordsasensualmaturity.Itwasthe maleorganmadeofwoodwhichwasworshipedbythepeople.Itwasbelieved thatiftheritualswerefollowedaccordinglywomenwouldboremalechild.

Finally Buru enteredthevillage.Theyperformeddanceandsongforentertainmentineachhouse.Theywerethenotableentertainerduringtheentire Dyinkho festival.Celebrationcontinuedtilllatenightbymerrymaking.Priestnowwould freehimself fromtheSramasthecelebrationendswithsuccess.

Onthesixthdaythevillagewouldbeentirelyinpeacewithnosong,danceand music.Villagewouldremainsecuredforaday Nopersonmovedoutoradvances intheareaduringthisday Howeverifanyoneseemsviolatingtherulewaspunishedbylevyingfines.Itwasalsobelievedthatunfortunatemiseriestranspireto thepersonorhisfamilymembersifnotrespectedtheauthorityofthedivine.It wasalsotakencarebythevolunteersthatuntowardincidentshouldbecircumvent.Nonethelesstherehastobenosignofargument,anger,disputesduringthe celebration.Itwasregardedominousifanyincidentagainsttheritualsoccurred atthistime.

Onthelastdaypriestprayfortheentirevillagepeople.Afterthesolemnisedceremonywascompletedthe phabi advisedthateveryonewasnowfreetomovein thevillage.Howeveritwasbelievedtobeauspicioustogiftcashorkindtothe priestand samis onthisday.Elderpeoplegatheredthemselvesinthe Sram and discussedaboutthesuccessofthefestival.Followingthenextdaytheentirevillagepeoplewouldcleanthevillageareatoexhibitthatthefestivalhadbeenasuccess.

Howeverincourseoftimenumerouspriestsfromthevillagepassedawaywhich pavedwayforthediscontinuationofcelebrating Diying kho whichrequiredsacrificialrituals.IthasbeenalmostsixyearsBugunsofSingchungvillagehavenot celebratedthefestival.Theprocessesofcelebrationmadeitmandatorytosacrificeanimalswhichwasapartofritualsincepast. Howeverabsenceofpriestdue to death and old age made it inconvenient to continue it. It is believed that the supernaturalpowerofthepriesthasalsobeenperishedwiththemwhichthepres-

entgenerationcouldnotgenerate.

However due to the paucity of priest in 1973 people decided to abandon sacrificeswhichrequiredorganisedritualsbytherelevantpriestduringDiyingkhofestival.Duringtheyearvillagersperformedalltheritualsaccordinglyhoweverleft the unsacrificed goat on the bank of river Diying kho Unfortunately the goat came back to the village and after three days they observed massive accidents and death in the area. It was believed that the river diety was not satisfied and annoyedduetowhichtheincidentoccurred.

Besidesin2008Diyingkhofestivalwasagaincelebratedafreshabandoningsacrifice.Afterthestructuredprocessofthefestivalthegoatwasleftfarfromthevillagearea.Yetdespitethesuccess,itwaswitnessedthatthecelebrationwasnot completewithoutasuitablepriestandsacrifices.

SincethenthepeopleofSingchungvillagehasnotcelebratedDiyingkhofestival. Althoughtodaytheyhavestartedcelebrating Mathung Tsabo insteadoftheformer Mathung Tsabo has been celebrated three times in a year with different denominationsandmonthsforbettercrops,harvestingandwelfareofthepeople.

IntherecentpastithasbeenwitnessedthattherehasbeensubtleinfluenceofBuddhisminthelifeofthepeople.YetBugunshavesecuredtheirtraditionalsacred belief system even today and continue to dwell with them. They have not left theirculturalfaithsandreverence.Theystillbelieveinsoulwhichcontinuesto exist even after death. These souls have been held in reverence and are worshipped and offered sacrifices. The sacrifice performed has been generally for thedeitiesofworldlynaturetoensuregoodharvesting,soundhealthandtokeep awaytheevilspirits.Theirreligion,itseemsgivesthemthepowertoreconcile themselvestothefrequentemergenciesoflife.

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