Chutia people: Difference between revisions - Wikipedia

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{{Infobox ethnic group

| group = Chutia people

| native_name = Chutia (pronounced as Sutia)

| image = Women of Chutia tribe preparing pithas.jpg

| caption = Women of Chutia tribe preparing pithas during Bihu/Bisu.

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==Religion==

In the early medieval period, the Chutias followed [[~~Kechai~~Folk ~~Khaiti~~religion]] similar to other [[Tibeto-Burman]] groups before adopting [[Hinduism]].<ref>[https://books.google.com/books?id=FIA8DwAAQBAJ&pg=PA183&lpg=PA183&dq=chutiya+tantric+worship&source=bl&ots=GonL3lpS48&sig=ACfU3U2fKJyLZp1pGsz8ar7xFF1aNwBJSA&hl=en&sa=X&ved=2ahUKEwi1qt-6u97gAhVLFHIKHfm2BqEQ6AEwC3oECAcQAQ Chutias followed a tribal tantric cult]</ref> During the rule of the Chutia dynasty, they worshipped various forms of ~~Kechai Khaiti~~Kali with the help of their tribal priests, Deuris. Their favourite form of worshipping this deity was that of ''Kesai Khaiti''. A crude form of Hinduism became the state religion at a very early time and influence of tantric form of ''Shaktism'' was felt in the royal court. Human sacrifices of criminals was offered to tutelary Goddess, ''Khesai Khati'' and pilgrims from region far more remote i.e. Tibet and China brought their offerings as a token of faith for ''Tantricism''.{{sfn|Prakash|2007|pp=911–916}}▼

~~{{main|Chutia religion}}~~

▲In the early medieval period, the Chutias followed [[Kechai Khaiti]] similar to other [[Tibeto-Burman]] groups before adopting [[Hinduism]].<ref>[https://books.google.com/books?id=FIA8DwAAQBAJ&pg=PA183&lpg=PA183&dq=chutiya+tantric+worship&source=bl&ots=GonL3lpS48&sig=ACfU3U2fKJyLZp1pGsz8ar7xFF1aNwBJSA&hl=en&sa=X&ved=2ahUKEwi1qt-6u97gAhVLFHIKHfm2BqEQ6AEwC3oECAcQAQ Chutias followed a tribal tantric cult]</ref> During the rule of the Chutia dynasty, they worshipped various forms of Kechai Khaiti with the help of their tribal priests, Deuris. Their favourite form of worshipping this deity was that of ''Kesai Khaiti''. A crude form of Hinduism became the state religion at a very early time and influence of tantric form of ''Shaktism'' was felt in the royal court. Human sacrifices of criminals was offered to tutelary Goddess, ''Khesai Khati'' and pilgrims from region far more remote i.e. Tibet and China brought their offerings as a token of faith for ''Tantricism''.{{sfn|Prakash|2007|pp=911–916}}

[[File:Dharma Husori.jpg|thumb|Chutia Dharma Husori performed in Borgaon, Tinsukia]]

In modern times, the majority of Chutias are followers of [[Ekasarana Dharma]], a pantheistic religion founded and propagated by [[Srimanta Sankardeva]] during the 15th century in Assam.

===Rituals===▼

The rituals of the Chutia community have a tribal-tantric folk religion base with an influence of Hinduism. The spread of neo-Vaishnavite religion brought some reforms among a section of Chutias like who are now known as ''Kesa-ponthi''. They are named as such because they have been imposed certain restrictions like use of animal meat and alcohol in their rites. Others who have retained the age-old customs in its original form are termed as ''Poka-ponthis''. Some of the rituals include ''Sabahs'' like Holita loguwa, Aai, Panitula Borsabah, Dangoria, Borsarakia, Lakhimi/Minuchi Adora, Gorokhia, Khuti, Jal Devota, Jal kuwari, Apeswari, Kalika; ''Hewa/Pujas'' like Deo-kuber, Suvasani, Moh jokh Raati Hewa, Haun puja, and other rituals like Bhekulir Biya, Na-khuwa, Nangol dhua, Bhoral pitha dia, Nangol pitha dia. <ref>[https://archive.org/details/chutiaburanji/page/n104/mode/1up Barua, Swarnalata, ''Chutua jatir Buranji'', p.360-400]</ref> A few of the rituals are discussed below. ▼

====Deo-kuber ====▼

[[File:Deo-kuber Puja.jpg|thumb|The Deo-kuber of the Chutia community]]▼

The Deo-kuber ritual is a tribal-tantrik form of ancestoral worship. It is also known as Deo-kuber Holita loguwa hokam as earthen lamps are lighted in the name of the god of wealth Kuber as well as Kundi (Shiva). The other Bodo origin tribes like Boros, Koch and Rabhas also celebrate a similar festival which they call as ''Kuber Brai''. During the rule of the Chutia kings, this ritual was often organised for the welfare of the state. In this ceremony the religious symbols of Kuber god, i.e. Golden cat and Golden sword-shield are placed at a pedestal and worshipped. During this ceremony, rice beer (''Chuje''), Handoh guri (grinded rice), puffed rice (Akhoi), areca nut, betel leaves, several kinds of Pitha (Khula dia, Tel Diya,etc), duck meat, pork meat and posola (dish made of banana stem) are prepared. A pair of a male and female duck are sacrificed in the name of ''Gira-Girasi'' (ancestral deities) and smoked meat is offered along with two servings of Chuje to the deities. After the Deori completes his prayers and rituals, the duck is prepared into a dish and distributed among the people as offerings from God.<ref>[https://archive.org/details/chutiaburanji/page/n104/mode/1up Barua, Swarnalata, ''Chutua jatir Buranji'', p.364-65]</ref>▼

====Dangoria Sabah====▼

The Dangoria is considered to be a village deity among the Chutias. According to the ancient beliefs, his spirit lives under the largest tree of the village and is supposed to protect the villagers from all troubles. Children are not allowed to go near the tree after the sunsets. The villagers believe that the spirit of the Dangoria roams around the village at night holding his ''Dang''(stick). His spirit warns the people who are likely to face trouble in the upcoming days by hitting the gate of the family with his stick. If the household hears the noise, they organise the Dangoria ritual. The ritual is known as "Rangason" in Deori-Chutia language.▼

[[File:Dangoria Sabah.jpg|thumb|The Dangoria Sabah of the Chutia community]]▼

The ritual is generally organised near the tree where the spirit is believed to reside. Nowadays, many people organise it in their homes instead. The ritual is performed in several ways. The ''Poka-panthi'' sect offers rice wine(''Chuje'') along with meat while the ''Kesa-ponthi'' sect offers rice-powder ( pitha-guri), milk-pudding(payakh) and bananas. The ''Poka-ponthis'' have three types of Dangoria rituals (''Kala Sorai, Ronga Sorai'' and ''Tinitia Sorai'') according to the type of bird being sacrificed. The ritual is mostly performed during the evening time. In this ritual, first earthen lamps are lit under the tree. Then, an offering of ''Chuje'' or ''Payakh'' is offered along with four pairs of betel leaf andareca nuts, Banana Khar and vegetable curry. The ''Poka-ponthis'' also sacrifice the birds and cook the meat along with Korai guri. Later, the priests prays to the spirit of the ''Dangoria'' deity and blesses the household. After that,‌ the food is eaten and the ritual ends.<ref>[https://archive.org/details/chutiaburanji/page/n104/mode/1up Barua, Swarnalata, ''Chutua jatir Buranji'', p.367-68]</ref>▼

====Apeswari Sabah====▼

The Apeshwari Sabha is organised to worship Apeshwari Ai (a form of Kechai-khati goddess). Whenever a child in a household grows weak or an infant can't speak his first words, it is believed that the goddess has cursed the family. Therefore, in order to ask forgiveness for their sins, the family conducts the ritual. This ritual is also found among the Deoris and call the deity as ''Apeswari'' or ''Yoi Midi''. ▼

[[File:Apeswari Sabah.jpg|thumb|The Apeswari Sabah ]]▼

In this ritual, the house is first clean thoroughly and all the used clothes are washed. Then, some girls as well as old women from the village are called to the household. They are named as Gopinis and are made to sit in a circle in the courtyard. After that, the family brings in the offerings which include rice-powder (pitha-guri), unpasteurised milk (ewa gakhir) and bananas. Then, at the front of the women, a sieve (Saloni/Dala) is placed on top of which the offerings are arranged on a banana leaf (agoli kolpat) and a white cloth. Next, earthen lamps (saki) are lit and the area is decorated with flowers and betel nuts. The Gopinis then recite prayers (Apeshwari naam) to the goddess so as to bless the household especially the child. The family is asked to come and pray to the goddess and the Gopinis themselves bless the child/infant. After this is over, a set of offering is separated for the goddess and offered to her at the backyard of the house or in an open field. The rest is given to the Gopinis as offferings for their service. <ref>[▼

https://archive.org/details/chutiaburanji/page/n104/mode/1up Barua, Swarnalata, ''Chutua jatir Buranji'', p.370-372]</ref>▼

====Suvasani ====▼

The Suvasani ritual is mostly carried out at night in the months of April/May for the well-being of family/village members. ''Suvasani Ai'' is a household deity (a form of the goddess Kechai-khati). During ancient times, the front room of the house was kept for the worship of this household deity. The members of the family generally treated the room as a protected room. In the ritual, first the Deori (priest) prays to the goddess Suvasani for the welfare of the family/village and then distributes prasad along with holy water to the people for purifying their souls. Then, ducks are sacrificed by the priest with the help of other people. After the sacrifice is over, the male members of the family/village get together and organise a feast. This ritual is also found among the Tengaponia clan of the Deoris and call the deity as ''Suvasani'' or ''Yanyo Midi''. Due to the influence of Neo-Vaishnava faith, a large number of Chutias have either left performing the ritual or have replaced the duck with an ash gourd.▼

<ref>[https://archive.org/details/chutiaburanji/page/n104/mode/1up Barua, Swarnalata, ''Chutua jatir Buranji'', p.374-76]</ref>▼

==Subdivisions==

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====Women Attire====

Women are treated with utmost respect in the Chutia community. Every age group had their own unique clothing style. Girls until puberty wore a Gamusa called Baiga as an upper garment and a Mekhela as a lower garment. These could be either Muga/Paat (rich class) or Cotton /Eri (ordinary class).<ref>[https://archive.org/details/3_20190901_20190901, Padmeswar Naoboicha Phukan, Assam Buranji, p.30, ''As mentioned in the text, one of the Ahom kings adopted Muga and Paatin their royal courts by recruiting about 1000 Muga weavers from the Chutia community which shows the importance of Muga among Chutias'']</ref> This style of clothing is known as Methoni. After puberty and until Marriage, the girls wore Riha instead of Baiga as the upper garment. This custom to change the clothing style after puberty is a tradition of the tribe. During marriage, the bride wears Paat/Muga Riha along with Mekhela and chador. The chador is a sign of marriage. Other clothing like Mejankari are also worn. Among the jewelry, the bride wore necklaces like Dukdugi, Gejera, Junbiri, Medali/Madoli, earrings like Koria, Thuria, etc. [[File:A chutia girl in her traditional attire.jpg|thumb|A Chutia girl in her traditional attire Riha(Methoni), Mekhela, Chula, Gatigi and jewelry Gam ushung, Madoli and Junbiri.]]

The bride also wore Harudai Jaapi as a headgear. The married women usually wear a Chador and a Gamusa/Gathigi to cover their forehead. The old women had their own style of clothing. They wore the mekhela up to their bosom and tied another cloth in their waist.<ref>[https://archive.org/details/in.ernet.dli.2015.451525/page/n399 Khanikar, Surjyakanta, ''Chutia Jatir Itihas Aru Loka-sanskriti'',p. 384-389]</ref>

Other clothes worn include Borkapur, Cheleng sador, Tongali, etc.

▲===Rituals===

▲The rituals of the Chutia community have a tribal-tantric folk religion base with an influence of Hinduism. The spread of neo-Vaishnavite religion brought some reforms among a section of Chutias like who are now known as ''Kesa-ponthi''. They are named as such because they have been imposed certain restrictions like use of animal meat and alcohol in their rites. Others who have retained the age-old customs in its original form are termed as ''Poka-ponthis''. Some of the rituals include ''Sabahs'' like Holita loguwa, Aai, Panitula Borsabah, Dangoria, Borsarakia, Lakhimi/Minuchi Adora, Gorokhia, Khuti, Jal Devota, Jal kuwari, Apeswari, Kalika; ''Hewa/Pujas'' like Deo-kuber, Suvasani, Moh jokh Raati Hewa, Haun puja, and other rituals like Bhekulir Biya, Na-khuwa, Nangol dhua, Bhoral pitha dia, Nangol pitha dia. <ref>[https://archive.org/details/chutiaburanji/page/n104/mode/1up Barua, Swarnalata, ''Chutua jatir Buranji'', p.360-400]</ref> A few of the rituals are discussed below.

▲====Deo-kuber Puja====

▲[[File:Deo-kuber Puja.jpg|thumb|The Deo-kuber Puja of the Chutia community]]

▲The Deo-kuber ritual is a tribal-tantrik form of ancestoral worship. It is also known as Deo-kuber Holita loguwa hokam as earthen lamps are lighted in the name of the god of wealth Kuber as well as Kundi (Shiva). The other Bodo origin tribes like Boros, Koch and Rabhas also celebrate a similar festival which they call as ''Kuber Brai'' puja. During the rule of the Chutia kings, this ritual was often organised for the welfare of the state. In this ceremony the religious symbols of Kuber god, i.e. Golden cat and Golden sword-shield are placed at a pedestal and worshipped. During this ceremony, rice beer (''Chuje''), Handoh guri (grinded rice), puffed rice (Akhoi), areca nut, betel leaves, several kinds of Pitha (Khula dia, Tel Diya,etc), duck ~~meat, pork~~ meat and posola (dish made of banana stem) are prepared. A pair of a male and female duck are sacrificed in the name of ''Gira-Girasi'' (ancestral deities) and smoked meat is offered along with two servings of Chuje to the deities. After the Deori completes his prayers and rituals, the duck is prepared into a dish and distributed among the people as offerings from God.<ref>[https://archive.org/details/chutiaburanji/page/n104/mode/1up Barua, Swarnalata, ''Chutua jatir Buranji'', p.364-65]</ref>

▲====Dangoria Sabah====

▲The Dangoria is considered to be a village deity among the Chutias. According to the ancient beliefs, his spirit lives under the largest tree of the village and is supposed to protect the villagers from all troubles. Children are not allowed to go near the tree after the sunsets. The villagers believe that the spirit of the Dangoria roams around the village at night holding his ''Dang''(stick). His spirit warns the people who are likely to face trouble in the upcoming days by hitting the gate of the family with his stick. If the household hears the noise, they organise the Dangoria ritual. The ritual is known as "Rangason" in Deori-Chutia language.

▲[[File:Dangoria Sabah.jpg|thumb|The Dangoria Sabah of the Chutia community]]

▲The ritual is generally organised near the tree where the spirit is believed to reside. Nowadays, many people organise it in their homes instead. The ritual is performed in several ways. The ''Poka-panthi'' sect offers rice wine(''Chuje'') along with meat while the ''Kesa-~~ponthi''~~panthi sect offers rice-powder ( pitha-guri), milk-pudding(payakh) and bananas. The ''Poka-~~ponthis''~~panthis have three types of Dangoria rituals (''Kala Sorai, Ronga ~~Sorai''~~sorai and ''Tinitia Sorai'') according to the type of bird being sacrificed. The ritual is mostly performed during the evening time. In this ritual, first earthen lamps are lit under the tree. Then, an offering of ''Chuje'' or ''Payakh'' is offered along with four pairs of betel leaf andareca nuts, Banana Khar and vegetable curry. The ''Poka-~~ponthis''~~panthis also sacrifice the birds and cook the meat along with Korai guri. Later, the priests prays to the spirit of the ''Dangoria'' deity and blesses the household. After that,‌ the food is eaten and the ritual ends.<ref>[https://archive.org/details/chutiaburanji/page/n104/mode/1up Barua, Swarnalata, ''Chutua jatir Buranji'', p.367-68]</ref>

▲====Apeswari Sabah====

▲The Apeshwari Sabha is organised to worship Apeshwari Ai (a form of Kechai-khati goddess). Whenever a child in a household grows weak or an infant can't speak his first words, it is believed that the goddess has cursed the family. Therefore, in order to ask forgiveness for their sins, the family conducts the ritual. This ritual is also found among the Deoris and call the deity as ''Apeswari'' or ''Yoi Midi''.

▲[[File:Apeswari Sabah.jpg|thumb|The Apeswari Sabah of the Chutia community]]

▲In this ritual, the house is first clean thoroughly and all the used clothes are washed. Then, some girls as well as old women from the village are called to the household. They are named as Gopinis and are made to sit in a circle in the courtyard. After that, the family brings in the offerings which include rice-powder (pitha-guri), unpasteurised milk (ewa gakhir) and bananas. Then, at the front of the women, a sieve (Saloni/Dala) is placed on top of which the offerings are arranged on a banana leaf (agoli kolpat) and a white cloth. Next, earthen lamps (saki) are lit and the area is decorated with flowers and betel nuts. The Gopinis then recite prayers (Apeshwari naam) to the goddess so as to bless the household especially the child. The family is asked to come and pray to the goddess and the Gopinis themselves bless the child/infant. After this is over, a set of offering is separated for the goddess and offered to her at the backyard of the house or in an open field. The rest is given to the Gopinis as offferings for their service. <ref>[

▲https://archive.org/details/chutiaburanji/page/n104/mode/1up Barua, Swarnalata, ''Chutua jatir Buranji'', p.370-372]</ref>

▲====Suvasani Puja====

▲The Suvasani Puja ritual is mostly carried out at night in the months of April/May for the well-being of family/village members. ''Suvasani Ai'' is a household deity (a form of the goddess Kechai-khati). During ancient times, the front room of the house was kept for the worship of this household deity. The members of the family generally treated the room as a protected room. In the ritual, first the Deori (priest) prays to the goddess Suvasani for the welfare of the family/village and then distributes prasad along with holy water to the people for purifying their souls. Then, ducks are sacrificed by the priest with the help of other people. After the sacrifice is over, the male members of the family/village get together and organise a feast. This ritual is also found among the Tengaponia clan of the Deoris and call the deity as ''Suvasani'' or ''Yanyo Midi''. Due to the influence of Neo-Vaishnava faith, a large number of Chutias have either left performing the ritual or have replaced the duck with an ash gourd.

▲<ref>[https://archive.org/details/chutiaburanji/page/n104/mode/1up Barua, Swarnalata, ''Chutua jatir Buranji'', p.374-76]</ref>

==References==