Chakma, largest of the tribal populations in the Chittagong area in southeastern Bangladesh, numbering 350,000 in the late 20th century. The Chakma dwell in Kassalong and in the middle Karnafuli valleys and are ethnically related to the Arakanese of southwestern Burma; they live in close proximity with smaller tribes such as the Maghs, Tipra, and Tenchungya. Location:
There is a restriction on entry to Mizoram and foreigners require a special entry permit which may be obtained from the state or national government. In Mizoram, the Chakmas are only 2% of state populations living scattered along the western border of Mizoram state from Amsuri (Tuipuibari) in the north to Parva in the south. The CADC area however covers only one-third of the Chakma population as well as geographical area covers about 907 Sq. miles (approx) in Mizoram in the State, and situated in the south-western fringe of Indo-Myanmar international border. The funds being given by the State Government to the Council are Rs. 6/- crores out of a Budget allocation of Ra.600/- crores which are extremely insufficient. Moreover, the ratio of Chakmas in Mizoram comes to 1:10 in comparison to other communities. The Chakma living cover with Assam-Tripura border in the north; the international border with CHT in the west; the Arakan State of Myanmar in the south and Aizawl and Lunglei district of Mizoram in the east. There are only 3 High Schools, 15 Middle Schools, 84 Primary Schools, 2 Primary Health Centres, 2 Subsidiary Health Centres and 32 Sub-Health Centres in Chakma-inhabited areas.
Lineage:
The lineage of Chakmas in Mizoram is called “Ghoja and Gutti”. The sub-groups are named after some place, rivers, wealthy and people which is prevalent among most of Chakmas. All the sub-groups of Chakma lineage are patriarchal. The member of different lineages are known according to their respective ancestors. As the members of a lineage are related, their behaviour 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. But one of significant is that Chakma people of the world they don't used in written their lineage. About 99% Chakma people write “Chakma” as lineage or family name which is also their “Nationality”. If anyone found the Chakma in the internet, that is the “Chakma Nation”. Very few Chakmas, they prefer to write their family name as “Dewan, Talukdar, and Khisa” which was given by the British to their ancestral to collect taxes from the general Chakmas. But in Mizoram only 2-3 persons are found, they had changed into Chakma as their family named. The modern Dewan, Takukdar and Khisas identified themselves that the British had left and no more collecting taxes for the British. As a result, Dewan, Talukdar and Khisa gone with British and nothing useful to write title as Dewan, Talukdar and Khisa. They give up.
Property Ownership:
The property of the Chakma may be classified into two heads:
1) Ancestral property which is inherited from the ancestors. Movable and immovable properties are to be included in the as ancestral property. Movable property included plough and other agricultural implements, domestic animals, domestic articles, ornaments, clothings,utensils, cash money etc.
2)The property acquired by self during his life time.
Right to Property in the Early Era:
The right of inheritance among the Chakmas is from the father to sons.The sons generally equal share with all brothers and sisters. According to the lineage 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 the Present day:
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.
People:
The Chakmas are one of the ethnic group in Mizoram. The Chakmas are divided into two sub-groups as Anokya Chakma and Tanchangya Chakma. The largest of which is the Anokya Chakma, which comprises almost fourth-fifth of the Chakma population in the state. Chakmas are living in the four district as Lunglei, Saiha, Mamit and Kharta. The Anokya Chakmas have a system of clans called “Ghoja and Gutti”. All together, they divided into 32 group and sub-groups. The Ghojas are named after the leaders of the group, place, wealthy, etc. Some of the important Ghojas are Barbo Ghoja, Boga Ghoja, Dhamei Ghoja, Larma Ghoja, Fema Ghoja, etc. In every Ghojas has its headman or Karbari or group leaders who lead the group in the customary system. The Guttis are Naduktuk, Boga Gutti, etc.
In appearance, the Chakmas look like Mongolians of the Tibeto-Burman group. They have a round face, snubbed nose and high cheek bones. Their chests are broad and arms and legs are well built. They are fair and brown complexioned. Facial hair is sparse amongst the men and women generally do not have long hair. The skulls of the Chakmas are smaller but broader compared to those of other tribes in the north-east. They are Brach cephalic (short headed having skull whose breadth is 80 percent or more of its length) among the Mongolians.
Religion:
The Chakmas of Mizoram are cent percent of the population is practice Theravada Buddhism, a religion that they have been practising for centuries. But only 1% Buddhist in religion in the state statistic. According to the historical background, the Theravada Buddhism influenced in Mizoram
from Arakan of Myanmar. The way practice almost similar to Myanmar Theravada tradition. They also recite the Tripitaka in Pali scriptures. In each and every village have a Buddhist temple and studying Pali scriptures inside monasteries. The monks, novices and lay persons who are residing inside the temple must compulsory to study and by-heart the Sutras, Chanting and disciplinary rules in Pali language. They recite morning and evening chanting in Pali scriptures everyday. The biggest temple named “Mahamuni Buddhist Temple” and biggest Pagoda built in 2006 recently situated at Kamalanagar, Headquarters of CADC. The other temples are Janabal Buddhist Temple at Boarapansuri, Navoday Buddhist Temple at Nunsuri-II, Benuvan Buddhist Temple at Nunsuri-I and so on. The Buddhist organisation like Mizoram Buddhist Association, Young Men Buddhist Association of Mizoram, Poddhangtang, Patturuturu and Mizoram Bhikkhu Sangha, Navoday Buddha Vihar Samity and, etc. Some prominent spiritual religious leaders amongst the Chakmas in Mizoram are Late Nyanasar Mahathera (Arakanes monk), Late Chandravamsa, Venerable Bimalankur Mahathero (Upasanghanayaka in Mizoram), Ven. Rakkhawangsa Mahathero (Sanghanayaka in Mizoram), Ven. Jotipala (Abbot,Shillong Buddhist Temple), Ven. Kusalapriyo ( Deputy-Abbot, Mahabodhi Temple, Bodhgaya), Ven. Sumanapal (New Delhi), Ven. A. Paññājoti (Australia), Ven. Priyodharsi (President, MBS), Ven. Silapriyo (Secretary, MBS) and so on.
(Historical document: An engraved image of Lord Buddha, with those of dancing girls on either side, was found at a site near Mualcheng Village about 50 km from Lunglei town. The site also has another stone slab on which some human footmarks and a few implements like spearhead and Dao are engraved. The area is close to the CHT which was under which the Buddhist influence a few centuries ago. It is assumed that some visiting Buddhists from the CHT were responsible for the Buddha engraving).
Language:
The Chakmas have their own language and script. The Chakma script has similarity with Burmese, Sinhales and original Pali. The Chakma language sounds almost like a dialect of Bengali. Agar Tara is their old scripture which appears to be a version of Buddhist scripture, Tripitak in broken Pali. The Tara is used extensively on ceremonial occasions like marriages, funerals, etc. The Chakmas also recount their history in ballads called “Genkhuli”. Recently in 2007, Bhante Anicca of Australia invented Chakma scriptures programme in Computer System. He establish “Chakma Lega Publications” and sending message to all over the world through his website: http://clp.googlepages.com
Custom:
The Chakma society gives a place of importance to Buddhist monk for religious performance and Society priests called “Ojhas”. The Ojhas have both male and female. The Buddhist monk conduct all religious ceremony as well as social ceremonies too like marriage, funeral, New Year Eva, the family shifted from old house to new house, etc. But, the female Ojhas, who performed the task of midwifery during the time of new baby born. There are also certain social or individual ceremonies performed by the Chakmas. The “Than-Mana, Bur Para”, etc. are the social ceremony performed by individual families or group to avert future danger or evil at intervals of two to three years. And another ceremony during the marriage called “Shumulong”. All these kinds of ceremonies performed by the male Ojhas. It the modern civilization, most the marriage ceremonies performed by the Buddhist monk in the Buddhist Temple.
Marriage:
In the Chakma society of Mizoram, 95% marriage is generally settled through negotiations by both parties (girl's and boy's). The average age of marriage for girls are 15 to 16 and for boys are 20 to 24. They usually do three steps of discussion in between both parties before final settlement.
Procedure of Marriage System:
Pattam Pur (First Step): As mentioned above that Chakma do three steps of discussion in between both side. First stage, t is the preliminary proposal for marriage that the boy's parent and relatives goes to visit the girl's house if they welcomed. When they visit, have to prepared a “Pulbareng” which means special carrier made by bamboo with special decoration for to carry Midejogora ( wine which made by sticky-rice), Sanny pedya, Vini pedya,Hoga pedya (which is biscuits made by sticky-rice, normal rice mixed with coconuts, sugar cane juice, etc.). On the girl's side, they have to prepared, a big jar with full of water in front of the house that the boy's party come and wash their feet and enter the house. Usually, one of a lovely and little boy with wearing well-dressed waiting them to clean the feet of the guest. The waiter arranged mostly younger brother of the girl.
When boy's party arrived in front of the house, the waiter welcome them with join palm and washed their foot one by one and the waiter pay respect by touching their foot with join palm for blessing. The guest blessed to him for his happy, healthy and prosperous future life than they enter the house. The parent and the members of the family prepared for sitting place with drinking water, Midejogora and so on before the guest entering the house. On the main gate of door, the girl's parent waiting and welcome with join palms and request to sit in a place where they arranged. After entering the house, the male and female guest became separate from each other. The male guest sit and conversation with male members and female guest usually invite in the kitchen side where female usually gather and discuss. The house became like a heaven by their smiling, laughing, conversation, talking, discussion and exchange their views. After conversation, the situations became very free and friendly among themselves and they started to eat sanny pedya, vini pedya, hoga pedy and drink wine, midejogora and so on. Most probably, after a hour they discussed their main theme which is marriage proposal. If the girl be chosen by the parents of the boy, the guardian of the daughter demand dowry of an amount of money, rice, pig for weeding ceremony and ornaments etc. for the girl. After their discussion, if not final they fixed the date and day for the next step. The girl's parent put demand on boy's parent whatever they wish. It is sure that, if they are not willing or unhappy to give their daughter them than they put high demand. In the initial stage of discussion, female also joined with male, but they don't drink only express their opinions and views. The party last 4-5 hours, but sometime last whole night entertainment with drink and dancing like a big party. After one or two days, the guest leave them with say good bye by join palms. Things have changed now, because of modern civilization and educational advancement amongst the Chakma society in Mizoram, most of the Chakmas free from dowry system at present.
Di Pur(Second Step): In the second stage all the same as like the first. But, only different is that their demand and negotiation. In these stage if both party agreed, they fixed, the date, day and month for final weeding ceremony. Whatever demand put by the girl's parent and willingly agreed must be implement before the final stage. If boy's parent failed to implement the agreement before the final stage, the girl's parent have full right to cancel the weeding ceremony. Moreover, they have right to file a case too in the village court against the boy's parent for their non-implement the agreement as well as like a harassment and misconduct.
Thin Pur (Final Step): Both the houses surrounding are well decorated with lights and banana plants, a big jar with full of water at front gate. In this stage the bride have to go with his parent and relatives to girl's house. The bride wears special adornments and gets ready. They appoint an assistant called “Samala”who arrange and look after all necessary thing and performance in between boy and girl until they return to the boy's house.
When they arrived in the girl house, hundreds of girl's relatives and villages desire to see the boy that who will be their best friend or relatives and on the other hand the waiters “one or two little and charming boys” waiting at the gate door to receive them by washing foot and respect and take blessing from them. After their arrived the guest enter the house and warmly welcomed by the girl's relatives. like this situations, the guest mostly coming at evening. In the evening, the boy's parent gives presents to the girls parents consisting of ornaments, clothes, etc. Next day, around in the morning they start preparation for weeding ceremony. The Samala is the responsible for all task. The Samala have right to investigate both boy and girl for convenient. The girl start to wearing lower dress is called “Pinon”; upper dress is called “Blauj and Hadi” and dressing with jewellery on nose is called “Nagpul”; on ear called “Hanpul, Hanvaja, Jomboli” in the hand called “Edodado Haru and Huji”; in the half part of hand call “Tajjhur or Bala Haru”; in the legs called “Tengot Haru; and hand watch. The girl dressing performance by the boy's younger sister especially, if don't have own younger sister, any female cousin do that task with the help of friends. Sometimes, very interesting, some girl don't like to wear jewellery intentionally from the younger sister of the boy's at that situations Samala have come in the female area and have to forcefully wear the jewellery to the girl. That nothing but have a lot of fun that the girl want to test the strength of the Samala. Normally, the boy wear himself without any hesitation. He wear a white shirt and lower part wear called “Dudi”, on the head is called “Habang”. If the dressing is over both and they have come in a particular place weeding worship ceremony called “Sumulong Gudi” or weeding room. When they come in “Gudhi”, Samala ask loudly or publicly from both parent for their consent to performed marriage. After that he also have to ask permission from the public for their consent to performed marriage. The Samala have to ask very loudly that “Sumulang Banidivar Ugum Ageeninei ? (three times). If, public answered is three time “ Agee means Yes” than he can start his task. If the majority of the public answered is “ Nei means No” than he have think and discus with both parent, relatives and village elders.
If, he get consent without any problem for performing ceremony than he arrange without any doubt. In the Gudhi, the couple is tied together with a new piece of cloth. The Gudhi is especial decoration with flowers, lighting, etc. and also arrangement should be ready with cooked rice with boiled eggs and some betel leaves and nuts. The Samala have to prepare for wearing ring called “Jora Andhik” to both of them. This is the main part of weeding ceremony. Here, the Samala ask to the boy first to wearing “Jora Andhik” to the girl and after that he ask to the girl to wearing “Jora Andhik” to boy. They both wearer each other willingly without any hesitation. After that the Samala ask to offered each other rice mixed eggs to eat and than betel leaves and nuts. At the last, Samala ask to the girl to respect the boy as her husband from now. The girl do respect with join palm and take blessing from her husband and the boy whole-heartedly accepted by touching her hand, but no talking in the first time. Since than they are called couple means “Nua Jamei and Nua Bo”. Samala is also responsible to create free and fare atmosphere in between them. He can advise like their parent and social priest; he can act as their best friend; he can act as their bridge and so on.
Later on around 9-10 am, the weeding is over with social system than they have to go met the Buddhist monk in another room of the house. They ask five precept from the monk. The monk give them five precept, blessing by chanting Sutras in Pali language and admonish them by mentioned the famous lay woman supporter of Lord Buddha called “Visakha” whose marriage ceremony admonished by her father for their happy, healthy and future prosperous life. After the admonished, they offered Civara (monk robes), Dana (food or lunch), medicines, etc. to the monk. In around afternoon the new couple bow down, give respect before the seniors by touching the feet and the aged person bless the couple with gifts called “Shef” which means blessing. Following this ceremony on the same day a grand feast is served to all participants for the marriage. The next day of the marriage is called “Bo Lamana” which means the married couple, come back the boy's house forever. In the boy's side also organise big ceremony by inviting friends, relatives, villages, etc. but only serving by food, wine and entertainment.
Men are not monogamous. A man can take more than one wife, if he can afford it. Widow remarriage is allowed. A woman, after her husband's death, gives up wearing ornaments and colourful clothes. Divorce is permitted in certain situations, but very rarely happened.
Samala: 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.
Gudhi : It is the room where marriage ceremony is performed. It is made up of especial decoration with lights and colourful clothes.
Honey Moon : It is comparable with honey moon, the first visit by the newly weeding couple after the marriage to the brides parents. It is performed generally after three or four days of marriage ceremony of boy's side. This time the bride is going to visit her home as the Guest.
Rani (Divorce): Divorce is known as “Rani” in Chakma language. It is permissible in Chakma 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 Council President “ Murubbi” gives the judgement in front of the gathering, it shall be bound on both the parties.
Different kinds of marriages:
1) Bodola Bodoli Mela (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. And also less expenditure.
2) Dei Jenei Mela (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 simple ceremony with the witness of few elders.
3) Hininei Mela (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 the ceremony. The brides parents do not have much say in such type of marriage.
4) Bole Jabda Garinei Mela (Marriage by capture): This form of marriage is not very common and popular among Chakma. It is a rare occasion, and no wedding rituals are maintained.
5) Hoj Penei Mela (Marriage by love): This form of marriage is 60% among the Chakmas in Mizoram 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.
6) Sigon Takke Mela (Child marriage): This type of marriage among the Chakmas was in practice in the past. It is becoming rare, and found in remote village only.
7) Bo Udana Mela (Marriage by service): This type of marriage was very few occurred in the Chakma 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.
8) Rani O nei Mela (Widow Remarriage): Widow re-marriage is rarely practised in Chakma society. A widow, widower, divorcee, deserted woman is allowed to remarry. The guardian of both the parties settle the marriage in presence of the village elder called “Harbari” and fix for the date. But the arrangement of the ceremony is done in low profile.
Death:
On death, the dead body arrange for final bathing with expensive soap and is covered by white cloth and put outside room. Flowers, incense, perfume are spread over the dead body and relatives and participants also place money on it. They invite Buddhist monk in the funeral ceremony and all lay followers asked for “Pancha Sila” which means “Five Precept” from the monk. The Five precept are; abstain from killing, telling lie, mis-sexual conduct, alcoholic drinks and stealing. After received the Precepts, the monk give sermon to them about “Anicca-Dukkha and Anatta” which means “Impermanence, Suffering and No-Soul”. After the sermon, the monk chants “Parittas” for departed soul for the dead body. At the end of the ceremony, one of the relatives speak on his/her name and fame what he was achieved to be born as a human being. The body is taken to a cremation ground where it is placed in a funeral pyre of wood.
The eldest son ignites the pyre, after circling it seven times. The purification ceremony is called “Satdhinya” which means “seven days” and its takes place ix days after the cremation. During the Satdhinya, they invited the monks, relatives, neighbour and village elders and organise big religious ceremony as per as their capacity. They arrange special food and things to donate to monks for the benefit of their future prosperous life. Even, they arrange for lunch to all invites and participants. Those who are poor, the relatives, neighbour and villagers assist in all possible regards to success the ceremony.
When a wealthy person or an aristocrat dies, a special ceremony is held. The body is kept in a coffin which is placed in a chariot. It is pulled with the accompaniment of drum, beats, fire works etc. and assembly of a large number of people. After the Satdhinya, the relatives organised ceremony in six month and every one year in the memory of their relative. There is special custom of offerings for departed souls. In this ritual called “Bhadya”, a list of dead ancestors up to three or five generation is prepared and small cremation pyres for them are prepared in the cremation ground. The monks and the relations invoke the spirits of the ancestors.
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