The Kacháris

by Sidney Endle

Religion. Very little need be said under the head of religion; for in this respect they are but little separated from the closely-cognated Kachári (Bårå) race. The general type of the Rábhá religion is distinctly animistic; but one or two of the higher subdivisions, especially the Pátis, are said to show a leaning towards Hinduism of the Śákta form, the deity chiefly worshipped being known as Bhalli (? Bhareli), to whom puja is done in Kārtik, Māgh and Baisākh. There are no temples or fixed places of worship, nor are Brahmins employed; the deori (deosi) doing all that is deemed necessary in public religious ceremonies.

Relations of the sexes. Marriage is almost invariably adult, and is usually entered into by payment to the bride’s parents, or by servitude as among the Kacháris. Cases of ante-nuptial unchastity would seem to be rare; but when an unmarried girl does become pregnant, she is compelled to disclose the name of her lover, often through the siju-ordeal process (see above), and public opinion forces the seducer to marry his victim, paying a somewhat higher bride-price (gá-dhan) than he would otherwise have done. Monogamy is the rule in marriage, but public opinion permits the taking of a second wife when the first proves childless. Divorce is permitted for adultery, but would seem to be comparatively rare: widows are at liberty to marry whomsoever they will, except the deceased husband’s elder brother, a second bride-price being sometimes paid to the bride’s parents. The marriage ceremony itself is very simple, the essential features being (1) the exchange of betel-leaves and areca-nuts by bride and bridegroom, and (2) the formal sacrifice of a cock and hen, the latter being made into a curry of which bride and bridegroom partake together. The dead are disposed of generally by cremation, though in cases of destructive epidemics, e.g., cholera, kálá-azár, etc., known as “sirkári rog,” the bodies of deceased people are either hastily buried, or simply thrown into the neighbouring jungle.[5]

4. Hajongs—Haijongs. (8,000). About the small tribe (8,000 souls) known as Hajongs or Haijongs only very little definite information can at present be obtained; but it seems probable on the whole that they are a branch of the widely spread Bårå race. The tribal name is of uncertain derivation, but it is not unlikely that it is connected with the Kachári word for mountain or hill (ha-jo); and this supposition receives, perhaps, some little confirmation from their present known habitat, i.e., the southern slope of the Garo Hills, and the sub-montane tract immediately adjoining it. It is possible that these people may be the modern representatives of the inhabitants of the old kingdom of Koch Hajo, which corresponds roughly with the present district of Goalpara. It is known that during the period 1600–1700 this part of the country was overrun by Musalmán invaders, when many of the inhabitants probably took refuge in the Garo Hills, returning therefrom, and settling in the adjoining plains at the foot of these hills, when the pax Britannica gave them a certain amount of security for life and property. In appearance and dress the people are said to have a close resemblance to the well-known Kachári type, but this resemblance hardly holds good of their language as now spoken, for this is little more than a medley of Assamese and Bengali.

Religion. There are said to be two recognised subdivisions among them, i.e., (1) Byabcháris and (2) Paramárthis. The latter are largely Hinduized (Vaishnabs) and abstain from pork and liquor, etc.; whilst the former, who are Śáktas to a large extent, follow the practice of their Garo neighbours in matters of diet, etc. In spite, however, of this distinction of meats, it is said that members of the two sections of the tribe freely intermarry with each other. No Brahmins seem to be employed among them, any leading member (adhikári) of the village pancháyat doing what is customary at all marriages, etc. It may be added that the siju tree (euphorbia splendens) which occupies so important a place in the social and religious life of the Bårå, Meches, etc., on the north of the Brahmaputra does not seem to enjoy any special regard or respect among the cognate tribes (Haijangs, Dimásá, etc.) who have their homes on the south and east of that great river.

Relations of the sexes, marriage, &c. As among other members of the Bårå race, the relations of the sexes are on the whole sound and wholesome; ante-nuptial unchastity is but of rare occurrence, but when it does take place and pregnancy follows, the seducer is compelled to marry the girl, and to pay a certain fine of no great amount to the village elders. This form of union is known as a dái-márá marriage. But generally, as among the Kacháris of Darrang, the parents of bride and bridegroom arrange for the marriage of the young people, which always includes the payment of a bride-price (pån) of from 20 to 100 rupees to the bride’s parents, or the equivalent in personal service. It is said that among the “Paramárthi” subdivision, who are largely Hinduized, the betrothal of children is coming into vogue, but as a rule marriage is still adult, and for the most part monogamous. A second wife is allowed when the first proves to be childless, but polyandry is quite unknown. Divorce is permitted for adultery but is very rare, and under no circumstances can a woman be divorced when in a state of pregnancy. The divorce itself is effected in the usual way by the husband and wife tearing a betel-leaf in the presence of the village elders, and formally addressing each other as father and mother, showing that the relation of husband and wife has ceased. Widows can marry again, and do so freely, the one restriction being that no widow can marry her deceased husband’s brother, whether older or younger than her first partner. Here again, too, it would seem that Hindu influence is making itself felt, for it is said that the remarriage of widows is looked upon with growing disfavour. Property, both movable and immovable, is usually divided equally among the sons of a family (cf. the old Saxon law of “gavelkind”), anything like primogeniture being unknown. In a formal marriage among well-to-do people a certain ceremonial is observed. A square enclosure is formed by planting a plantain-tree at each corner, and within this enclosure are placed sixteen lighted lamps, and sixteen earthenware pots full of water, the bridegroom taking his stand in their midst. The bride then formally walks around him seven times, and then finally takes a seat at his left side, her face being turned towards the east. No mantras, etc., are recited, nor is any Brahmin present; but some village elder (adhikári) sprinkles water over the couple from one of the water pots, and the ceremony is held to be complete.

Disposal of dead. The bodies of the dead are occasionally buried or committed to the jungle, but this is done but rarely, probably only under the pressure of panic during an epidemic of cholera, etc. Cremation is almost universal, the head of the deceased being placed towards the north, the face looking upwards in the case of a man, and downwards in that of a woman. A Sráddha usually follows either on the tenth, or the thirtieth, day after the cremation.

5. Moráns (5,800); Animistic, 100; Hinduized, 5,700. Not much is definitely known about this small tribe, whose numbers do not exceed 6,000 in all; but although they are said to repudiate all connection with the Bårå race, it may be safely inferred that they do in reality belong to it; for on this point the evidence of language is fairly conclusive.[6] They are sometimes known as Names.(1) Morán Kacháris and (2) Kapáhiyás (kapáh—cotton), the latter name being due to the fact that in early days one of their chief duties was to grow cotton for the use of Áhom princesses, at Kákatal, Moriáni, Jhánzi, Hologápár, etc. Their present Habitat.habitat may be roughly described as the country lying between the Buri Dihing and the Brahmaputra in the north-eastern part of the Province at least one-half of their number being located in the district of Lakhimpur, and the remainder in the adjoining portions of the Sibsagar district. Their chief centre is said to be a place known as Kákatal, the residence of the Tiphuk Gosain, the head of the Matak clan, with the members of which the Moráns are said to fraternize and even to intermarry freely.

Origin (traditional). The original home of the Moráns is said to have been at Mongkong (Maingkhwang) in the Hukong Valley at the upper reaches of the Chindwin river, where some centuries ago resided three brothers Moylang, Morán, and Moyrán. Of these, Moylang, the eldest, remained in the Hukong Valley, whilst the youngest, Moyrán, migrated into Nipál, and was there lost sight of; and Morán, the second brother, passed the Patkoi range into Assam and, settling on the Tiphuk river, became the ancestor of or at least gave its present name to the Morán tribe. But however this may be, it is fairly certain that, when the Áhoms passed into Assam about the middle of the thirteenth century, they at once came into conflict with the Moráns, whom they seem to have subdued with but little difficulty. By their Áhom conquerors the Moráns were employed in various menial capacities, as hewers of wood and drawers of water, and were sometimes known as Hábungiyás,[7] earth-folk, or true autochthones, “sons of the soil,” though they seem to have intermarried freely with their Áhom rulers. But in spite of their subordinate position in political life the Moráns, like other branches of the Bårå race, have sturdily maintained some of their national characteristics to this day, e.g., their language, though apparently doomed to early extinction, is still to some extent retained by members of the clan.

Religion. In the census of 1891 only 100 Moráns are returned as animistic, the great bulk of them being described as Hindus of the Vaishnab.Vaishnab type. Their Hinduism, however, would seem to be of a somewhat lax character; for though they do not eat beef, pork, or monkeys, or drink madh and photiká, yet they freely partake of all kinds of poultry and fish, with the tortoise, grasshopper, etc. No social stigma, too, attaches to the catching and selling of fish to others. No idols are to be seen in their villages, nor are Brahmins ever employed in religious ceremonials, certain officials known as Medhis and Bhakats doing all that is deemed necessary on these occasions. On certain great social gatherings known as Sabhá (Samáj), which are apparently not held at any fixed periods, there is much singing, beating of drums (Mridang) and cymbals (tál) in honour of Krishna, to whom offerings of rice, salt, plantains, betel-nuts, are freely made. In earlier times it is said that there were three chief centres (satras) of the religious life of the Moráns; each presided over by an elder known as the burá or dángariyá. These were the (1) Dinja (Kachári burá), (2) Garpará (Áhom burá), and (3) Puranimáti (Khátwál burá). These dángariyás are said still to retain a position of some spiritual influence among the Moráns, all religious teaching being in their hands. Each family may freely choose its own dángariyás, but followers of one dángariyá will not eat food cooked by those of another, even when the worshippers are closely connected with each other by family ties, as father, son, brother, etc.

Marriages, etc. Infant betrothals would seem to be absolutely unknown, all marriages being restricted to adults, as a rule monogamous, though a second wife may be taken when the first proves childless. Occasionally the bridegroom carries off his bride by force, especially during the April Bihu, the union formed in this way being afterwards recognised by the girl’s parents. Sometimes the bride goes to her lover’s house of her own free will, without payment of the usual bride-price (pån). But as a rule as among other portions of the Bårå race, matrimonial engagements are entered into after negotiations between the parents of the persons concerned. The essential elements of a marriage in this case are (1) the payment of a bride-price (pån) of some Rs 20–100 to the girl’s parents, and (2) the giving of a feast at the bridegroom’s expense to the parents, relatives, and friends of the bride. The marriage ceremony is always non-Shástric, nor are Brahmins present, a Bhakat or dángariyá doing all that is deemed necessary. The ceremony itself may perhaps be described as “semi-chacklang,” some, though not all, of the rites practised among the Áhoms at what is called a chaklang marriage being frequently carried out.