Faculty in Department of Anthropology, Gauhati University Address: Department of Anthropology, Gauhati University, P.O. & P.S. Jalukbari, Guwahati - 781014, Assam
International Research of Novel Research and Development, Volume 9, Issue 8, 2024, Impact factor 8.76, 2024
Tattoo and bodily markings have been prevalent in human societies since time immemorial. During t... more Tattoo and bodily markings have been prevalent in human societies since time immemorial. During the Burmese invasion in Assam between 1817 and 1825, the Karbi women marked their faces with a black scar called 'duk'. This scarring on the face is an act of 'disfigurement', made as a remedy to save themselves from being captured and sexually tortured by the then 'ruthless' Burmese invaders. Fortunately, this facial marking of duk has enabled these women to survive. The present study tries to understand the significance and representation that this mark holds up until the present day, even after it is no longer in practice. Interestingly, the same act of scarring or disfigurement on the women's face, has earned them honour, respect, and even being preferred for marriage, by the members of the Karbi society. Today, young Karbi women apply the temporary facial marks as a replicatory depiction of duk during special occasions, as tribute to the original duk-marked women for their bravery and honour in history. Further, this study also makes an attempt at gendering the duk mark in particular and indigenous tattoos, in general, analysing the gender dichotomies. Methods of non-participant observation, semi-structured interview, content-analysis and case studies were applied for this study.
IOSR Journal of Humanities and Social Science, Vol 28, Issue 10, Series 4, October 2023, 2023
The Dimasa Kachari people of the North Eastern state of Nagaland, India is among the least studie... more The Dimasa Kachari people of the North Eastern state of Nagaland, India is among the least studied tribal community in the region. This article is an attempt to shed light over the probable cause of increasing in mental health problems from a socio-cultural perspective as well as the mental healthcare landscape of Nagaland state. This article discusses about the different socio-cultural related psychological and mental health challenges among the Dimasa Kacharis such as inequalities, poverty, economic challenges, school dropout among adolescents, social stigmas, taboos and superstitions, effect of covid-19 pandemic and discusses about the lack of facilities, infrastructure, and trained professionals in the state of Nagaland. Based on a critical analysis of literature, the article concludes that the Dimasa Kachari people of Dimapur, Nagaland are underprivileged and facing multiple inequalities and socio-cultural mental health challenges. Specific significance of mental health practice considerations for assessing and treating in the state of Nagaland are discussed. Conclusively, the paper tries to highlight various roles of mental health professionals and recommendations for developing all-inclusive solutions towards the improvement of mental health among the Dimasa Kachari people and tribals in general.
The Dimasas have a unique system of double descent by virtue of which they have an allegiance to ... more The Dimasas have a unique system of double descent by virtue of which they have an allegiance to both male and female clan parallely. There are forty-two female and forty male clans in all. Each of the members propitiate clan gods of each of the respective two clans, one belongs to. There is a traditional form of worshipping the male (in one special case, female) clan ancestor gods, in twelve territories distributed throughout the Dimasa – inhabiting areas of Northeastern India. These twelve areas also referred to as sacred groves, are known as 'daikhoes', or the 'abode of the gods.' Out of the twelve daikhoes, the Riao daikho is regarded as the greatest. This paper aims to look into the different types of rituals performed in this daikho, the functions of the priests affiliated, the people's participation, and attempt to understand how the Dimasas maintain this pristine form of worship.
The Semsas are an offshoot of the Dimasa tribe, residing in a village called Semkhor, which is ab... more The Semsas are an offshoot of the Dimasa tribe, residing in a village called Semkhor, which is about 30 kms. from Maibang, Dima Hasao. The Dimasas are originally animists, although most of them regard themselves as Hindus. They have a double descent system of social structure ; they follow both male and female clans parallely. Both the male and female clan members propitiate their own clan ancestor gods independently. One form of the male clan ancestor worship is known as the daikho system of worship, where 'daikho' implies the place of ancestor-god or the 'sacred grove'. The Dimasas believe that there are in total twelve daikhos, of which one is located in Semkhor. However, during this study, it was found that there are five daikhos located in Semkhor alone, increasing the total number to more than twelve. Each of the daikhos have their respective priests belonging to particular male clans who regulate all the proceedings in these daikhos. This paper is an attempt to document all the rituals involved in propitiation of the ancestor gods in each of these daikhos, as well as the roles played by the priests and the people of Semkhor with respect to these daikhos. The methodology applied are the anthropological methods of observation, interview, focus group discussion, along with photographic records.
International Research of Novel Research and Development, Volume 9, Issue 8, 2024, Impact factor 8.76, 2024
Tattoo and bodily markings have been prevalent in human societies since time immemorial. During t... more Tattoo and bodily markings have been prevalent in human societies since time immemorial. During the Burmese invasion in Assam between 1817 and 1825, the Karbi women marked their faces with a black scar called 'duk'. This scarring on the face is an act of 'disfigurement', made as a remedy to save themselves from being captured and sexually tortured by the then 'ruthless' Burmese invaders. Fortunately, this facial marking of duk has enabled these women to survive. The present study tries to understand the significance and representation that this mark holds up until the present day, even after it is no longer in practice. Interestingly, the same act of scarring or disfigurement on the women's face, has earned them honour, respect, and even being preferred for marriage, by the members of the Karbi society. Today, young Karbi women apply the temporary facial marks as a replicatory depiction of duk during special occasions, as tribute to the original duk-marked women for their bravery and honour in history. Further, this study also makes an attempt at gendering the duk mark in particular and indigenous tattoos, in general, analysing the gender dichotomies. Methods of non-participant observation, semi-structured interview, content-analysis and case studies were applied for this study.
IOSR Journal of Humanities and Social Science, Vol 28, Issue 10, Series 4, October 2023, 2023
The Dimasa Kachari people of the North Eastern state of Nagaland, India is among the least studie... more The Dimasa Kachari people of the North Eastern state of Nagaland, India is among the least studied tribal community in the region. This article is an attempt to shed light over the probable cause of increasing in mental health problems from a socio-cultural perspective as well as the mental healthcare landscape of Nagaland state. This article discusses about the different socio-cultural related psychological and mental health challenges among the Dimasa Kacharis such as inequalities, poverty, economic challenges, school dropout among adolescents, social stigmas, taboos and superstitions, effect of covid-19 pandemic and discusses about the lack of facilities, infrastructure, and trained professionals in the state of Nagaland. Based on a critical analysis of literature, the article concludes that the Dimasa Kachari people of Dimapur, Nagaland are underprivileged and facing multiple inequalities and socio-cultural mental health challenges. Specific significance of mental health practice considerations for assessing and treating in the state of Nagaland are discussed. Conclusively, the paper tries to highlight various roles of mental health professionals and recommendations for developing all-inclusive solutions towards the improvement of mental health among the Dimasa Kachari people and tribals in general.
The Dimasas have a unique system of double descent by virtue of which they have an allegiance to ... more The Dimasas have a unique system of double descent by virtue of which they have an allegiance to both male and female clan parallely. There are forty-two female and forty male clans in all. Each of the members propitiate clan gods of each of the respective two clans, one belongs to. There is a traditional form of worshipping the male (in one special case, female) clan ancestor gods, in twelve territories distributed throughout the Dimasa – inhabiting areas of Northeastern India. These twelve areas also referred to as sacred groves, are known as 'daikhoes', or the 'abode of the gods.' Out of the twelve daikhoes, the Riao daikho is regarded as the greatest. This paper aims to look into the different types of rituals performed in this daikho, the functions of the priests affiliated, the people's participation, and attempt to understand how the Dimasas maintain this pristine form of worship.
The Semsas are an offshoot of the Dimasa tribe, residing in a village called Semkhor, which is ab... more The Semsas are an offshoot of the Dimasa tribe, residing in a village called Semkhor, which is about 30 kms. from Maibang, Dima Hasao. The Dimasas are originally animists, although most of them regard themselves as Hindus. They have a double descent system of social structure ; they follow both male and female clans parallely. Both the male and female clan members propitiate their own clan ancestor gods independently. One form of the male clan ancestor worship is known as the daikho system of worship, where 'daikho' implies the place of ancestor-god or the 'sacred grove'. The Dimasas believe that there are in total twelve daikhos, of which one is located in Semkhor. However, during this study, it was found that there are five daikhos located in Semkhor alone, increasing the total number to more than twelve. Each of the daikhos have their respective priests belonging to particular male clans who regulate all the proceedings in these daikhos. This paper is an attempt to document all the rituals involved in propitiation of the ancestor gods in each of these daikhos, as well as the roles played by the priests and the people of Semkhor with respect to these daikhos. The methodology applied are the anthropological methods of observation, interview, focus group discussion, along with photographic records.
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