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LINEAGE
The lineage in Tripuri is called Sandai or
bosong.
Most of the groups or sub-groups are named
after some animal, birds which is prevalent
among most of Tripuris. All the sub-groups
of Tripuris lineage are patriarchal. The
member of different lineages are known
according to their respective ancestors. As
the members of a lineage are related, their
behavior pattern is also similar to certain
extent. The adopted son bears the lineage
identity of the foster parents. The
unmarried daughters belong to the lineage of
their fathers or brothers. After marriages
the daughter gets her husbands lineage.
PROPERTY OWNERSHIP
The property of the Tripuris maybe
classified into two heads:-
1) Ancestral property which is
inherited from the ancestors.
2) The property acquired by self during his
life time. Movable and immovable properties
are to be included in the first category.
Movable property included plough and other
agricultural implements, domestic animals,
domestic articles, ornaments, clothings,
utensils, cash money etc.
RIGHT OF PROPERTY
IN EARLY ERA
The right of inheritance among the Tripuris
is from the father to sons. The eldest son
gets generally major share than his other
brothers. Actually the daughters also have
the right of equal share of her fathers
property. The head of the family gives a
particular share to his wife. If the wife of
the deceased stays with one of her son, he
who look after his mother will inherit her
property. The married or unmarried daughters
or sisters of a person are only entitled to
get property if their fathers or brothers
desires so.
RIGHT TO PROPERTY
IN PRESENT DAYS
In the present day after death of a person
his son or sons get two third share of the
father's property. And the rest one third is
shared with equally between the mother and
her daughters. If the wife of a deceased
stays with one of the son or daughter that
very son or daughter will is entitled to get
this property after the death of mother or
to the particular person if she desired so.
If any property is registered against the
mother then the daughter is the legal
successor to her mothers property.
The father generally divides the property
during his life time, but it is done so
during the latter part of his life. In some
occasion father is forced to divide the
property to avoid the disturbance created by
the adult sons. When father married second
time, he divides property earlier to avoid
the quarrel among the sons of two wives. In
case of division he keeps a particular share
for himself, for unmarried daughter, for
minor sons. The adopted son of a childless
person has the right to inherit the property
of his foster father.
If a person dies without having any child
his widow is entitled to inherit her
deceased husbands property.
MARRIAGE SYSTEM AS
A WHOLE
Marriage Ceremony Being Performed:
1) Hamjwk Tubui
Kaimani: Bringing bride at Home
In this system of marriage the negotiation
between two families is made by a marriage
broker. He is known as 'Raibai' or 'Andra'
in Riang dialect. In finalizing a marriage
the parents or the guardians play the sole
role. The bride or the groom had no choice.
This type of marriage always take place in
the house of bridegroom.
If the girl be chosen by the parents of the
boy, the guardian of the daughter demand
dowry of an amount of money, ornaments etc.
Among the Tripuris the bride do not bring
any dowry to her father-in-law's house. So
the Tripuri society is free from dowry
system. Things have changed now and because
of cultural influence and invasion some
peoples have started demanding dowry at
present.
Koksurma:-
It is the preliminary proposal for
marriage, it may come from either side of
the party. Generally the raibai performs the
brokerage in the koksurma . If the proposal
are accepted by both the parties then they
fix a date for a final settlement called
Kokswhngmung
Kokswhngmung:-
It is the finalization of marriage
where both sides of the party commit to get
their ward marriage. The guardian of both
sides sit side by side in front of two pots
of rice beer called 'bwtwk'. A bell-metal
plate containing some cotton,durba, copper
coin,rice, soil etc. are put in front of
them to perform the rituluals of Dangdua.
Each person performs three times. The would
be bride then comes in front of the
assembled persons and bows before the
elders. The dates and times, terms and
conditions of the marriage, bearing of
expenditure etc. are finalized in this
kokswhnglaimung .
Khum funukmung:-
After the finalization of the
marriage the rituals of invitation by
offering betel leaf, nut and flower etc. to
every family of the village. Its is started
from the house of the Chokdori, the village
head. On the fixed date the bride is brought
in the grooms house and received with much
enthusiasm, and dangdua.
Aya:
He is the helper and assistant of the groom,
in dressing, make up, and procedural
follow-up. He is the one who helps the groom
to follow the rituals, procedure, and all
function that are carried out in the
ceremony. He is hte one who sprinkle the
secret water over the heads of the bride and
groom after the Ochai or priest.
Ayajwk:
She is the counter part for the bride. She
is the helper of the would be bride. She
helps her in her makeup along with the
companion of the bride. She helps out the
new bride to perform the ritual and all the
related activity in the marriage ceremony.
She there through out the marriage with the
new bride till the marriage is completely
over. She is the second one to sprinkle the
Sacred water on the marriage ceremony to the
couple to be wed. The sprinkling of Sacret
water is the most important part of the
ceremony.
Bedi: Marriage Dais:
It is the stage where marriage ceremony is
performed. It is made up of bamboo, cane,
wood etc. Over the bedi seven layers of
plain cloths is tied one over another like
tent. Jari is a pot made up of brass, it is
some what like kettle but elongated, used in
carrying the secret water
to be sprinkle over the bride-groom, first
by the priest then by the parents and other
elders. The rituals is performed in the
morning hour, by Ochai the priest. The
ritual is called Lampra wathop ,a deity is
worshipped along with the Twisangrongma .
After the ceremony the new couple bow down
before the seniors by touching the feet and
the aged person bless the couple with gifts
called 'Heli' . Following this ceremony on
the same day a grand feast is served to all
for the marriage. The next day of the
marriage is called Dolan when post marriage
ceremony is observed by the close relatives
of both party. It is also arranged with
grand party, the non-vegetarian dish of
different kind is a must in Tripuri
marriage, and incomplete with out it.
Maitwrwng beraimani:-
(Honey Moon)
It is comparable with honey moon, the first
visit by the newly wed couple after the
marriage to the brides parents. It is
performed generally after three days of
marriage. This time the bride is going to
visit her home as the Guest.
Different kinds of
marriages:
2) Nok kaisa
Kaimung- Marriage by Exchange:
Some time marriage is arranged
between two families by exchanging a boy and
a girl and thus avoiding the payment of
bride-price. The rituals and procedure
remain almost same.
3) Kharlai
Kaijakmani- Marriage by elopement:
This type of marriage occur by
mutual consent of bride and groom. The boy
and girl fall in love but do not get the
approval of respective parents. The boy
generally takes the initiative and ran away
from home, get marry in some favourable
relatives house by performance of the wathop
worship.
4) Fuisai Tubuma-Marriage by purchase:
In this form of marriage the bridegroom or
his parent pay certain amount of money in
cash to the bride's family as her price. All
sorts of matrimonial rituals is observed in
he ceremony. The brides parents do not have
much say in such type of marriage.
5) Koklam Kwrwi
Kaimung- Marriage by capture:
This form of marriage is not very common and
popular among Tripuris. It is a rare
occasion, and no wedding rituals are
maintained except the wathop worship.
6) Hamjaklai
Kaijakmani-Marriage by love:
This form of marriage is very common among
the Tripuris now and gradually increasing.
When a boy and girl fall in love they bring
to the notice of their respective parents
and get consent, then the parents arrange
the marriage. All the rituals of the wedding
are observed.
7) Sikla sokya
kaimani-Child marriage:
This type of marriage among the Tripuri was
in practice in the past. It is becoming
rare, and found in remote village only.
8) Chamari Omor-
Marriage by service:
This type of marriage was prevalent in the
Tripuri society. In this form of marriage
the groom leaves his house and settle down
to his would be father-in-law house. He
remains in father in laws house for life
long and make his home there at
father-in-laws land. All the normal
procedure of wedding is followed.
9) Chamari ompa
This form of marriage is identical with the
marriage of chamari omor , the only
difference is that the bridegroom is
supposed to serve the parent-in-law's house
for certain period of time, generally two or
three years. All other rituals remain same.
10) Sundul fulmani-Widow
Remarriage:-
Widow re-marriage is commonly practiced in
Tripuri society. A widow, widower, divorcee,
deserted woman is allowed to remarry. This
type of marriage is also settled by the 'Raibai'.
The guardian of both the parties settle the
marriage in presence of the raibai and fix
for the date. The worship of the 'Wathop' is
done by the ochai. But the arrangement of
the ceremony is done in low profile.
10) Kaklaimani-Divorce:-
Divorce is known as Kaklaimani:
It is permissible in Tripuri society. Both
husband and wife are allowed to seek divorce
on various valid ground. Parents of both
side, village head and elderly persons
gather in the meeting. Both the parties are
given chance to express their grievances and
are heard patiently. After hearing the
facts, circumstances and opinion of either
side, the village head man 'CHOKDIRI' gives
the judgment in front of the gathering, it
shall be bound on both the parties.
TRADITIONAL DRESS
Tripuris have their own traditional dresses.
This dress is similar to rest of the
North-East Indian people in terms of the
type. But it is totally different from rest
of the people in terms of the pattern and
design. The dress women for the lower half
of the body is called 'Rignai' in Tripuri
and for the upper half of the body cloth has
two parts 'Risa' and 'Rikutu.'
'Risa' covers the chest part and the 'rikutu'
covers whole of upper half of the body. In
the yester years these garments were used to
be woven by the ladies by home spun thread
made from the cotton. But now a days the
threads are bought from the market and the 'risa'
is not worn, instead blouse is worn by most
of Tripuri women because of convenient. In
present day young girls are wearing rignai
with tops also.
Each of the clan of Tripuri has their own 'rignai'
pattern and design. The pattern of the 'rignai'
are so distinct that the clan of Tripuri
woman can be identified by the pattern of
the rignai she put on. Now a days there is
inter-mingling of the 'rignai' and different
clans are wearing 'rignai' of other clans
freely and new design are being woven
differently. 'Rikutu' is a plain cloths of
different colour and shade. Now a days 'rikutu'
is woven by the Tripuri ladies.
Different types of designs fashion that are
woven in the 'rignai borok' by the Tripuri
women are as follows: Anji, Banarosi,
Chamtheibar, Jirabi, Khamjang, Khumbar,
Kuwaifang, Kuwaichu, Kuwaichu bokobom,
Kuwaichu ulta, Kwsakwpra, Kwsapra, Mailbar,
Miyong, Muikhunchok, Monaisora, Muisili,
Natupalia, Fantokbar, Sada, Salu, Similik
yapai, Songkai, Sorbangi, Takhumtei,
Temanlia, Thaimaikrang, Thaiplokbar,
Tokbakbar, Tokha, Toksa, toiling, Toprengsa
khitung, Rignai chamatwi, Rignaibru,
Rignaikosong, Rignai mereng, Metereng trang,
Rignai khamchwi etc.
It is said that at the time of Subrai Raja,
the most famous and legendary King of
Tripura, through his 250 wives he had
invented two hundred fifty designs of rignai.
He married those woman whoever invented a
new design. But all these design had lost in
time and only few are retained till date.
The effort to re-discover the lost designs
is in process.
Male counter part used to wear 'rikutu' for
the loin and 'kamchwlwi borok' for the upper
part of the body. But in the modern age very
few people are wearing these dress except in
the rural Tripura and working class. The
male have adopted the modern dress of
international style.
PROHIBITION DURING
PREGNANCY
Generally from the fifth month of pregnancy
a woman does not co-habit with her husband.
Restriction on various food is prevalent.
Mrigel fish is to be avoided, any twin
fruits, vegetables etc. like banana, mango,
cucumber which are attached to each other by
default are not to be eaten by pregnant
woman. Tripuris consider that eating of such
twin fruits will cause twin pregnancy.
The Tripuri customs also prohibit the
pregnant ladies from come out of home to
yard or open space in the solar eclipse or
in the lunar eclipse. The pregnant women are
not allowed to watch the eclipsing moon or
sun. they are also prohibited to cut out any
vegetable like gourd, pumpkin etc, any kinds
of fruits etc during the eclipsing period.
They are prohibited to eat during the
eclipsing period any food, so they are
advised to take their food before the
eclipse or have it after the eclipse.
A pregnant woman is to refrain from hard
work, lifting of heavy objects for the
well-being of both baby and mother. On the
first day of birth no special rites is
performed. 'Kumajwk', i.e., the traditional
birth assistant give a nick name to the new
born baby according to her choice.
The period of unholiness among the Tripuri
is fixed for eight days. On the ninth day
they become holy again.
During the period of unholiness the mother
is tabooed to do any house hold work. Whole
the family is prohibited to join any worship
or any religious ceremony during this
period.
Diet during the period of ceremony is cooked
rice with two type of curry chicken and fish
soup and any bitter curry.
BIRTH RITUALS
Pregnancy is considered to have taken place
when menstruation stops in a married woman.
A Tripuri woman generally counts the months
of her pregnancy from the date when the
monthly period stops. It is scientific also
as the Obstetrician also count in the
similar way. That is the tripuri peoples
concept of the pregnancy is medically
compatible. Since then all the rituals and
the customary prohibition starts.
ABUL SUHMANI
It is the purification ceremony after the
birth of baby, it is held after nine days of
delivery. The 'ha karima' and 'sal funukma'
are respectively touching of ground and sun
seeing by the new born baby. The ochai
(priest) performs all the ceremony, a wathop
is worshiped at the ceremony. Generally a
feast is served to all the villagers and
invited guests.'
'Mung farma' a name giving ceremony is a
part of abul suhmani. Different names are
written and a lamp(dia/deepak) is burnt
against each name, the name associated with
the lamp that burn last is selected for the
child.
DEATH RITUALS
Tripuri practice of disposal of dead body is
by cremation except newborn or death due to
cholera in earlier days. When a death occurs
in a Tripuri family the relatives are first
informed by the members of the deceased
family. The cremation is waited till most of
the near and dear one arrives. First the
dead body is bathed with hot water and
dressed up with new or washed clean cloths.
The bier of the dead body is made of bamboo,
when the dead body is kept in head directing
the North. Mustered oil and Tulsi leaves are
given on the eyes of dead body. The
relatives who come to pay homage to he dead
person gives paddy, cotton, and flower at
the feet of dead body. Some person give
coin, money according to their capacity on
the chest of dead body with their left hand.
A cock is killed at the feet of the corpse.
The cocked chicken and rice is offered in a
newly made bamboo basket for the dead body.
Funeral procession proceeds towards the
creamation Ground, generally at the bank of
river or stream. The adult sons have the
right over any body to lift the dead boy,
the son-in-law, relatives nephew, lift the
bier upon their shoulders uttering 'Hari
hari bol' three times. Woman are also
allowed to attend the cremation. A person
carries the basket containing paddy, cotton,
sesame and used chopper(damra). He sprinkle
over on the road ahead of the procession.
Fire wood is arranged one over another, then
the dead body is placed on the fire woods
and head directing towards North again the
fire-wood is placed over the body.
The eldest son reserves the right of
touching the fire to the mouth of dead body,
it is called 'Hortanlaio'. Eldest son takes
a bamboo stick, the top of which is wrapped
with a peace of cloth and dipped in oil and
lights it. He moves three to seven times
arround the dead body taking the fire by his
left hand and carries water in the earthen
pitcher by his right hand. After complete of
a circle he touches the mouth of the
deceased with the burning end of the bamboo
stick. There after all the person attending
the cremation puts the fire on the dead body
turn by turn.
PURIFICATION BATH
The participants go to the deceased's house
after taking the bath in near by source of
water. When the member of the cremation
return home the are sprinkled with secret
Ganges water with Tulsi leaf on their head
and touch fire.
They are not allowed to eat rice other than
soaked grain and rice flakes with sugar till
the evening star is observed in the sky.
Duration of mourning period is seven days
for the male descendent and unmarried
daughters and three days for if they are
married daughter of the deceased. But by the
influence of the Brahmin thirteen day 'shraddha'
is being observed in present day by the male
descendent and male lineage. The 'maikhlai
rimani' ceremony or 'shraddho' is observed
on the end of the mourning period by
offering of foods and drinks to the departed
soul, villagers are also invited in this
ceremony to take part and have a feast with
the mourning family. This ceremony used to
be performed by the Ochai, the priest.
The ash or the piece of bone of fore head is
kept in a small newly constructed hut (Osthi
nok) for the purpose and worshiped till the
first 'Hangrai' the Sankranti, after the
death. When the remains is submerged in
Dumbur the water fall at Gumti river, in
Tripura or in the Ganga river at Sagor deep
or any holy place of Hindus according to his
affordability. |
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Tripura News in focus |
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