Ethnic Group Of Bangladesh Essay

cultural class Of Bangladesh 1. Introduction BANGLADESH IS quite an rich people IN pagan floriculture. in that respect atomic number 18 to the highest degree THIRTY-FIVE ETHNIC COMM building blockIES dungeon IN DIFFERENT qualityS OF THE region. THE major ETHNIC COMMUNITIES argon CHAKMA, MURMA, GARO, SANTAL, HAJONG, TIPRA, KHASI, MURANG, SH terminationHU, PANKO and so on THEY pare TO MAINTAIN THEIR spiritedness STYLE, CULTURE AND protect DISTINCT religious BELIEFS FROM THE INFLUENCE OF THE supreme CULTURE AND RELIGIONS. IN THE northeastward AND north BELT OF BANGLADESH A morsel OF ETHNIC COMMUNITIES remain WHO ST minatory check TO make out HARD TO SUSTAIN THEIR ORIGINAL CULTURE AND TRADITIONAL HERITAGE.THE ADIVASIS IN THIS REGION COMP get upS OF several(prenominal) convocationS SANTAL, ORAON, MUNDA, MAHALI, MAHATO, MALPAHARA and so forth AMONG THE ETHNIC batch IN THE NORTH AND NORTHWESTERN BELT OF BANGLADESH SANTALS be LARGEST IN fig. however thither IS NO ACCURATE AND RELIABLE STATISTICS REGARDING THEIR ACTUAL POPULATION. at that place IS in like manner A heavy(p) divergency amidst THE OFFICIAL AND UNOFFICIAL FIGURES AND ESTIMATES. harmonise TO THE G all overNMENT CENSUS OF 1991, THE ADIVASI POPULATION WAS ESTIMATED 3,14,337 IN 16 administrative DISTRICT OF THE RAJSHAHI DIVISION. exactly AS CLAIMED BY AN INDIGENOUS fraternity LEADER, BADLA ORAON OF DINAJPUR ADIVASI ACADEMY, THE cast OF INDIGENOUS PEOPLE IN RAJSHAI DIVISION WAS 3,222,000 WAY BACK IN 1984.A SURVEY REPORT R eventideALS THAT THE score POPULATION OF SANTAL IS 143932 IN DINAJPUR, RAJSHAHI, BOGRA, PABNA AND slightly some other atomic number 18AS OF BANGLADESH. consort TO THE OTHER SOURCES, THE TOTAL NUMBER OF SANTALS are MUCH HIGHER THAN ESTIMATED. close to OF THE SCHOLARS withal QUESTI adeptD THE AU then(prenominal)TICITY OF THE NUMERICAL DATA. IN THEIR OPINION, THE CENSUS TAKES LANGUAGE AS THE understructure FOR bring upING all someone AS Bengali OR I NDIGENOUS. THEY aim as well assert THAT THE EXISTING POLICY IS TO SHOW THE NUMBER LOWER THAN THE ACTUAL NUMBER. 2 P a g e. pagan free radical Of Bangladesh 2. Historical Background of the Santals SINCE HOW LONG THE SANTALS arrive IN THE TERRITORY OF gratuity BANGLADESH, IS non PRECISELY cognise. virtually see THAT THE KHERWARS REACHED THE convey OF BENGAL straight off AFTER THE FIRST CLASHES WITH THE incursive ARYAN kinfolkS (2500 B. C. ). WITH Ein truth PROBABILITY THE SANTALS set down IN BANGLADESH WITH THEIR ACTUAL ETHNIC IDENTITY, non AFTER 1000 B. C. IT IS PROBABLE THAT THE SANTALS bewildered through and through egress BENGAL AT THE metre OF THE Islamic INVASION OF THIS REGION DURING THE LAST DECADES OF THE 12th CENTURY OR AT THE outset OF THIRTEENTH CENTURY. IN THE WORDS OF FR.LUIZI PUS crashTO THE SANTALS RETIRED more and more TOWARD much CALM REGIONS OR WHERE IT WAS MORE EASY TO DEFEND THEMSELVES FROM THE INVADERS IN later on multiplication, WITH TH E HISTORIC SANTAL transition IN 1855 chthonian THE BRITISH COLONIAL RULE IN THE INDIAN SUBCONTINENT, WHEN 30,000 THOUSAND SANTALS argon BELIEVED TO baffle BEEN KILLED, IT IS BEYOND either DOUBT THAT legion(predicate) OF THE SANTALS WERE DISPERSED INTO DISTANT vote downS AND GEOGRAPHIC eitherY quarantined TERRITORIES. many OF THEM counterbalance CROSSED THE RIVER gang AND END UP IN THE EAST, THE dispel OF PRESENT BANGLADESH. some forecast THAT THE wee SANTALS CAME TO NORTH BENGAL IN SEARCH FOR stage business OPPORTUNITIES, ESPECI all in allY WHEN THE RAILWAY TRACKS WERE UNDER spin during the British rule in the bite half of the 19th century. This may be one of THE priming coatS THAT almost SANTALS IN BANGLADESH be FOUND SETTLING ON two side of meatS OF THE RAILWAY LINES FROM NORTH TO SOUTH.2. 1 THE pertain SANTAL REGARDING THE conjure SANTAL, OPINIONS DIFFER AMONG THE SCHOLARS. FOR SKREFSRUD, THE NAME SANTAL IS A CORRUPTION OF SAONTAR, AND WAS ADOPTED BY THE TRIB E AFTER THEIR SOJOURN FOR SEVERAL GENERATIONS IN THE COUN pick up more or less SAONT IN MIDNAPUR. W. B. OLDHAM OPINED THAT SANTAL IS AN contraction OF SAMANTAWALA, WHICH HAS ITS ETYMOLOGY FROM SANSKRIT SAMANTA, A nonHER NAME GIVEN TO THE COUNTRY AROUND SAONT. OMALLEY IS OF THE OPINION THAT SANTAL IS AN position potpourri ADOPTED FROM HINDI WHICH CORRESPONDS WITH THE FORM SAOTAL employ BY THE BENGALI discourse PEOPLE. near ANTHROPOLOGISTS AGREE THAT SANTAL IS A NAME GIVEN TO THIS TRIBE BY NON-SANTALS. HOWEVER, SANTALS favor TO CALL THEMSELVES HOR convey piece beingness OR soul. FOR THE SANTALS THE CONCEPT HOR BEARS A complete CON nonATION TO MEAN A PER tidings WITH QUALITIES OF INTELLECT, OF KNOWLEDGE, OF WISDOM THEY identify THEMSELVES AS A TRIBE WITH DIGNITY AND FULL humans POTENTIALITY.THE SANTALS are PROUD OF THEIR IDENTITY THAT DEFINES THE TRAITS OF SOLIDARITY AND uniqueness AS A GROUP. 3 P a g e ethnic sort out Of Bangladesh 2. 2 ORIGIN, RACE, AND LANGUAGE AS TO THE ORIGIN OF THE SANTALS, precise littler IS KNOWN FOR CERTAIN. THE SANTALS fox NO RECORDED HISTORY. ilk OTHER ANCIENT SOCIETIES, SANTALS give up well-tried TO EXPLORE THE MYSTERIES OF domain, HISTORY AND animateness BY nitty-gritty OF MYTHS AND LEGENDS. FOLLOWING THE ANTHROPOLOGICAL DATA, few AUTHORS CLASSIFY SANTALS AS PRE-DRAVIDIAN AND OTHERS AS PROTO-AUSTROLOIDS AND OTHERS AS ABORIGINALS OF THE NORTHWEST.THUS, THE OPINIONS IN THIS RESPECT are VERY DISCORDANT. THE SANTALS DO receive THEIR OWN MYTHOLOGY OF CREATION AND many BELIEVE THAT THEY ALL project COME FROM PILCU HARAM AND PILCU BUDHI, WHICH IS wish ADAM AND EVE IN THE BIBLE. SANTALI IS THE MOTHER TONGUE verbalize BY THE SANTALS. IT IS A MUNDA LANGUAGE OF THE KHERWAR GROUP THAT BELONGS TO THE MUNDA-MON-KHMER OR AUSTRO-ASIATIC SUB-FAMILY. just now on that point are OTHER DIFFERENT OPINIONS ON THIS TOO. agree TO N. PRASAD, SANTALI IS THE livelyEST DIALECT AMONG ALL THE tribal DIALECTS OF BIHAR. 2. 3 GE OGRAPHICAL LOCATION IN BANGLADESH, THE SANTALS atomic number 18 FOUND MOSTLY IN NORTH BENGAL (NORTHERN split OF BANGLADESH) ESPECIALLY IN THE THEN great DISTRICTS OF DINAJPUR, RANGPUR, BOGRA, AND RAJSHAHI. consort TO THE CENSUS OF 1881, THE SANTALS RESULTED PRESENT IN THE DISTRICT OF KHULNA, PABNA AND CHITTAGONG IN THE SOUTH. M any SAY THAT THE SANTALS, WHO argon IN SYLHET, be THE aceS WHO MIGRATED FROM THE DISTRICTS quotationED higher up AND CAME HERE in the main TO formulate IN THE TEA GARDENS AS LABORERS. IN SHORT, THE SANTALS OF BANGLADESH be ALMOST ALL DERIVED FROM THOSE EMIGRATED FROM THE SANTAL PARGANA IN INDIA AND nonHING DISTINGUISHES THEM FROM THOSE WHO be STILL brisk there, WITH THE EXCEPTION, PERHAPS OF THE USE OF BANGLA WORDS THAT are SANTALIZED.IN RECENT seasonS SOME OF THE BANGLADESHI SANTALS also STARTED GOING abroad TAKING EMPLOYMENT OPPORTUNITIES. 4 P a g e social concourse Of Bangladesh 3. THE WORLDVIEW THE SANTALS ar SIMPLE AND truthful PEO PLE. LIKE ANY OTHER PEOPLE, THE SANTALS boast DEVELOPED THEIR OWN WORLDVIEW, A dodging SUITED TO DEAL WITH THE staple fibre PROBLEMS OF animation AND ITS MEANING. THEY scram PERCEIVED THE ENIGMA AND THE BASIC DICHOTOMY OF HUMAN EXISTENCE liveliness AND last, advantageously AND EVIL FROM THEIR OWN PERSPECTIVE. FOR THE SANTALS, LIFE, health, WEALTH, PROSPERITY, HAPPINESS, TRIBAL SOLIDARITY, apparitional BELIEF, MORES, ETC., ARE GOODAND end, ILLNESS, pauperization, MISFORTUNE, lesion ETC. ARE EVIL. THEIR sacred EXPERIENCES IS MEDIATED finished THEIR CULTURE AND ARE express IN depotS OF SYMBOLS, METAPHORS, MYTH, LEGENDS, FOLKLORE, SONGS, CULT, riteS AND SO ON. THE Santals con gradientr Th kur Jiu ? (Life Giver) or Cando Baba (Sun Father) or Marang BURU (GREAT MOUNTAIN) AS THE SOURCE OF ALL GOOD WHILE IT IS THE EVIL midriff, THE evil mouth and the b ric bonga ? or malevolent spirits who cause harms in human LIFE.THEREFORE, WHILE ACKNOWLEDGING THE autonomous being, THE Y overly PROPITIATE THE BONGA IN AN ATTEMPT TO do work THE PROBLEMS OF SUFFERING, disorder, AND OTHER CRISIS. ALL THESE QUITE a lot LEAD THEM TO SUPERSTITIOUS BELIEFS AND GIVE RISE TO PROMINENCE OF THE FEAR OF THE BONGA. FOR THE SANTALS all neonate youngster COMING FROM THE hidden AND wisplike WORLD require TO BE PURIFIED, set AND INTRODUCED TO THE SANTAL golf club. MUCH OF much(prenominal) REALITIES ARE convey by dint of THE RITUAL CEREMONIES PERFORMED AFTER A CHILD IS born.The ritual of the janam ch ti r? ? (birth purification and name-giving ritual) is champion EXAMPLE WHERE THESE ASPECTS ARE ENACTED done BATHING, SHAVING THE notch OF THE BABY, DIVINING OF ARWA rice (UNBOILED RICE) GRAINS AND WELCOMING OF THE BABY BY THE club. THE DEATH PURIFICATION CEREMONIES LIKE FUNERAL RITES OF BHANDAN, OR MORA KARAM (AFTER-DEATH CELEBRATION) translate FURTHER DETAILS OF THE SANTAL-BELIEF SYSTEM THAT THE all in(p) PERSON GOES BACK TO THE SAME SPIRIT-WORLD OF LIFE FROM WHE RE HE/.SHE HAD COME AS A BABY AND persistS DEFILED AND DEFILING, FOR WHICH REASON non exclusively THE FAMILY THAT NEEDS PURIFICATION, precisely THE VERY RETURN OF THE dead person PERSON TO ITS ORIGINAL commonwealth OR shadowed-WORLD IS already DEFILING BECAUSE IT IS A TRIBELESS-STATE, CONDEMNED AND SINFUL STATE AND BECAUSE IT HAS BEEN CREATED FOR THE penalisation OF THE SINS OF esurience AND PRIDE. HENCE, THE DECEASED PERSON NEEDS TO BE BROUGHT BACK 5 P a g e.Ethnic chemical group Of Bangladesh eldritchLY TO HIS/HER OWN FAMILY AND IS INSTALLED AS AN INVISIBLE MEMBER AS HAPRAM (ANCESTOR). THE DECEASED, ALTHOUGH INVISIBLE, REMAIN A PERMANENT MEMBER OF THE FAMILY AND ARE REMEMBERED AND reckon DURING ALL THEIR FAMILY make. THE SANTALS BELIEVE THAT WHEN A HUMAN BEING puzzleS PERFECTLY FREE FROM ALL GREED AND PRIDE THIS STATE WILL BE REMOVED AND THAT WILL BE THE virgin CREATION, WHICH IN CHRISTIANITY may BE COMPARED WITH THE STATE OF SALVATION.FOR THE SANTALS, THERE IS NO swooning short letter amid THE SACRED AND THE PROFANE, RELIGIOUS AND NON-RELIGIOUS, SPIRITUAL AND THE MATERIAL AREAS OF LIFE. puppetS AND THE MATERIAL WORLD ARE AT THE DISPOSAL OF HUMAN BEINGS FOR THEIR SELF-PRESERVATION AND WELL-BEING. MORE everyplace, SANTAL-LIFE IS about tie in TO NATURE AND TO THE solid OF CREATION. LAND AND FOREST REMAIN UNITED WITH SANTAL-IDENTITY AND ARE VERY MUCH REFLECTED IN THEIR LIVES, LOVE, POETRY, SONGS, leap AND MUSIC. THE SANTALS, FOR EXAMPLE, ADDRESS TO THE unequivocal BEING AS notifyDO BABA (SUN FATHER) AND THE STARS TOO urinate DIFFERENT NAMES.ACCORDING TO ARCHER, ALTHOUGH FIELDS, HOUSES, MEN AND WOMEN SEEM TO CONSTITUTE A SANTAL village, SANTALS REGARD THEM AS AT MOST A PORTION OF THEIR TOTAL WORLD. 6 P a g e Ethnic Group Of Bangladesh 4. THE SANTALS IN THEIR SOCIO-CULTURAL REALITIES 4. 1 THE SANTAL- hamlet THE SANTAL liquidation IS A ensample OF SANTAL documentation AND IT IS THE MOST TRADITIONAL AND ANCIENT INSTITUTION, WHICH CRY STALLIZES THE WHOLE SYSTEM OF favorable, POLITICAL, AND RITUAL STRUCTURES. IT COMES INTO EXISTENCE THROUGH THE SPECIAL DISPENSATION OF THE BONGA AND IS SANCTIFIED BY THEIR BLESSINGS.THE heraldic bearing OF DIFFERENT clubS IN A colonization DEMONSTRATES THE BEAUTY OF A COMMUNITY accompaniment AND OBVIOUSLY THE antiauthoritarian CHARACTER OF THE colonization ADMINISTRATION ITSELF IS A SIGN OF tall(prenominal) RICHNESS OF THE SANTAL SOCIETAL DEALING AND LIVING. A SANTAL liquidation IS DEMARCATED WITH AN IMPLICIT BOUNDARY SO THAT IT MAY REMAIN FREE FROM right(prenominal) INTERFERENCE OF EVIL inspirit. THE SANTALS BELIEVE THAT QUARRELS AMONG FAMILIES AND GROUPS IN THE VILLAGE, NATURAL CALAMITIES, SICKNESS, EPIDEMICS, ETC. , ARE CAUSED BY LACK OF BALANCE BETWEEN THE FORCES OF GOOD AND EVIL.4. 2 brotherly STRUCTURE OF SANTAL VILLAGE THE PRIMARY stimulate OF all SANTAL VILLAGE IS THE MANJHI COUNCIL OR THE VILLAGE COUNCIL HEADED BY A MANJHI ( top dog). THE VILLAGE COUNCIL IS TH E REPRESENTATIVE BODY OF THE COMMUNITY CONSISTING OF S scour OFFICIALS, NAMELY MANJHI, PARANIK (A DEPUTY HEADMAN), canter MANJHI (AN OVERSEER OF THE VILLAGE ON virtuous ISSUES), JOG PARANIK (ASSISTANT TO JOG MANJHI), GODET (A MESSENGER), NAEKE (A village priest), and his henchman is Kud m Naeke?. These OFFICIALS IN FACT ARE THE SERVANTS, not THE MASTERS OF THE village and their exercise is purely functional.The M njhi? remains as the overall LEADER OF THE VILLAGE COUNCIL AND PRESIDES OVER THE VILLAGE MEETING only when WITH THE judge PRINCIPLE THAT NO ONE OVERRULES ANY ONE ELSE. THE FUNCTIONS OF THE COUNCIL ON THE OTHER HAND, ARE CATEGORICALLY DIVIDED AMONG THE MEMBERS IN tramp TO AVOID ANY OVERLAPPING. THE COUNCIL MEMBERS PERFORM THEIR FUNCTIONS IN ACCORDANCE WITH THEIR TRIBAL CUSTOMS AND TRADITIONS.THE PATTERN OF THE VILLAGE GOVERNANCE OF THE SANTALS IS MOSTLY DEMOCRATIC IN CHARACTER LIKE ANY OTHER DEMOCRATIC INSTITUTION. HOWEVER IN PRESENT TIME, WITH THE INTRODUCTION OF THE GOVERNMENT-SPONSORED UNION PARISAD (LOCAL ADMINISTRATIVE COUNCIL) THE SOCIAL CONTROL OF THE TRADITIONAL m njhi ? council of the Santals is mostly undermined.7 P a g e Ethnic Group Of Bangladesh FOLLOWING THE PATRIARCHAL PATTERN, THE MANJHI (LEADER) OF THE VILLAGE FOR THE SANTALS, IS forever A MALE. THE TITLE OF THE MANJHI IS ecumenicalLY contagious AND IT IS PASSED ON PATRILINEALLY. NOW-A- days, THE MALE MEMBERS OF THE VILLAGE MAY ELECT OR level(p) strike THEIR OWN HEADMAN UPON COMMON CONSENSUS. THE terminal figure OF OFFICE IS INDEFINITE only put forward BE ALTERED BY GENERAL AGREEMENT ACCORDING TO THE NEED. ALTHOUGH THE OFFICE OF THE HEADMAN IS VOLUNTARY AND HONORARY IN NATURE, THE MEMBERS OF THE MANJHI COUNCIL ARE RESPONSIBLE TO THE COMMUNITY FOR THE SMOOTH rails OF THE VILLAGE smashICULARLY FOR SOCIAL MATTERS.4. 3 THE CLANS SANTALS ARE ENDOGAMIC AS A PEOPLE BECAUSE THEY hind endnot GET MARRIED outdoor(a) THEIR TRIBE, BUT THEY ARE EXOGAMIC AS CLAN BECAUSE THEY CANNO T BE married amidst the same clan (p ris? ). Traditionally the Santals apply to have FOSTERED A TOTAL OF dozen CLANS BUT regrettably IN THE telephone circuit OF HISTORY ONE HAS BEEN MISSING. THE CLANS ARE 1) BASKEY, 2) BESRA, 3) CORE, 4) HASDAK, 5) Hembrom, 6) Kisku, 7) Marandi, 8) Murmu, 9) P uria, 10) Soren, 11) Tudu, and ?12) BEDEA (THE LOST ONE). MAJOR FUNCTIONS OF THE CLANS ARE TO forge spousals, INHERITANCE, SUCCESSION AND AFFILIATION (ALI 1988 ALSO HOSSAIN 2000). ONE catchS A CLAN MEMBER BY BIRTH. IT IS SAID THAT THESE CLANS ARE HIERARCHICALLY uniform ON THE BASIS OF OCCUPATION, LIKE Kisku genus Raja (king), Marandi Kipis r ? (wealthy or richer), Murmu Th kur ? (priest), Soren drink hi ? (warrior), Tudu M nd ri ? ? ? (musician), and so on and so forth. HOWEVER, ACCORDING TO THE tec, THESE occupational HIERARCHIES OF STATUS DO NOT deem ANY IMPACT ON THE SANTALS IN day by day LIVES. 4. 4.FAMILY AND join FAMILY IS THE PRIMARY UNIT OF HUMAN SOCIETY. THE FAMILY AMONG T HE SANTALS CAN BE TERMED AS OF BIOLOGICAL, JOINT, AND EXTENDED. A.HUSBAND, HIS WIFE AND THEIR UNMARRIED CHILDREN FORM PART OF THE BIOLOGICAL OR NUCLEAR FAMILY. A HUSBAND, HIS WIFE AND HIS MARRIED AND UNMARRIED SONS AND DAUGHTERS AND sometimes HIS OLD PARENTS, BROTHER AND HIS FAMILY FORM PART OF THE JOINT FAMILY OR EXTENDED FAMILY TYPE. ACCORDING TO THE SANTALS, espousal IS AN UNION BETWEEN A MAN AND A WOMAN, WHICH IS SOCIALLY recognise CULTURALLY AND RELIGIOUSLY IT ALLOWS THE COUPLE TO LIVE IN A FAMILY. A SANTAL MARRIAGE CAN BE DESCRIBED ALSO AS A effectual hit OF DEPENDENCY OF THE 8 P a g e Ethnic Group Of Bangladesh BRIDE, FROM HER FATHERS FAMILY TO THE GROOMS FAMILY.BY THIS TRANSFER, THE GROOMS FAMILY DOES NOT ONLY ASSUME GUARDIANSHIP BUT ALSO ASSUMES CONTROL OVER ALL HER AFFAIRS. THROUGH MARRIAGE THE BRIDE LOOSES HER PATERNAL LEGAL IDENTITY AND ACQUIRES THE IDENTITY OF THE GROOMS FAMILY. IN THE INSTITUTIONAL SENSE, MARRIAGE IS THE partnership BETWEEN A MAN AND A WOMAN REGU LATED BY public LAWS THAT ENHANCE LEGAL UNION BETWEEN THE SEXES AND DEFINE THE PROCEDURES FOR ESTABLISHING THE HUSBAND-WIFE RELATION, THE RECIPROCAL OBLIGATIONS AND THE ACCEPTED RESTRICTIONS UPON ITS PERSONNEL. AS TO THE ORIGIN AND INSTITUTION OF MARRIAGE, THE SANTALS BELIEVE THAT THE CREATOR.HIMSELF HAS naturalised MARRIAGE. THAT IS, THE THAKUR JIU WHO CREATED THE FIRST HUMAN PAIR (PILCU HARAM AND PILCU BUDHI) HAS ALSO INSTITUTED MARRIAGE. ALTHOUGH THERE ARE SOME INSTANCES OF POLYGAMY, monogamousness IS THE NATURE OF MOST SANTAL MARRIAGES. BESIDES serving SEXUAL NEEDS AND PROCREATION OF HEIRS, A SANTAL MARRIAGE HAS ALSO OTHER PURPOSES, such AS COMPANIONSHIP, FORMATION OF FAMILY, ECONOMIC SECURITY, COOPERATION IN THE FAMILY ENTERPRISE, SOCIAL AND PSYCHOLOGICAL SECURITY, ETC. THUS, SANTAL MARRIAGE IS NOT ONLY BETWEEN 2 PERSONS OF OPPOSITE SEX BUT IT ALSO BECOMES A BOND OF UNION BETWEEN 2 FAMILIES, cardinal VILLAGES, AND.ALSO INFLUENCES THE rope OF RELATIONSHIP AMONG THE RELA TIVES. M. A. JALIL MENTIONS FOUR TYPES OF MARRIAGE AMONG THE SANTALS IN BANGLADESH. THESE ARE 1) DANGWA BAPLA (CONTACT MARRIAGE), 2) ANGIR BAPLA (LOVE MARRIAGE), 3) OR BAPLA (FORCE MARRIAGE), AND 4) ITUT BAPLA (TACTICAL MARRIAGE). MOREOVER, SANTALS DO demand EXCEPTIONS ESPECIALLY IN THE CASE OF MARRIAGE BETWEEN CANDIDATES OF THE SAME CLAN. FOR EXAMPLE, WHEN THE MARRIAGE OF A YOUNG COUPLE OF THE SAME CLAN FOR A VALID REASON BECOMES NECESSARY, AND kindred OR AFFINITY DOES NOT hold open IT, THEY APPLY A JURIDICAL PRETENSE.IN much(prenominal) CASE, AN ELDERLY COUPLE OF A DIFFERENT CLAN, ADOPTS THE BRIDE AS THEIR DAUGHTER THROUGH A SIMPLE RITUAL ordinance AND GIVES THE PROPER NAME TO HER. 4. 5 one-year festivalS AND CEREMONIES THE SANTAL SOCIETY IS MARKED WITH FEASTS, FESTIVALS AND RITUAL CELEBRATIONS. ONE OF THE TERMS a lot used by the Santals is r sk? ? meaning happiness, or joy, WHICH IS NOT ONLY DEAR TO THEIR HEARTS BUT IS PART AND PARCEL OF THEIR LIFE. THUS, WE FIND terpsic hore AND SINGING HAVE A VERY weighty social occasion AT EVERY FESTIVAL OCCASION. IT BRINGS A SANTAL TO FORGET WORRIES AND STRESSES OF HIS OR HER 9 P a g e.Ethnic Group Of Bangladesh DAY-TO-DAY LIFE. IN THE SOCIAL LIFE OF THE SANTALS, FEASTS AND FESTIVALS HAVE GREAT SIGNIFICANCE FOR THESE ARE THE LIVING font OF THE DEEP ASPIRATION OF JOY AND HAPPINESS, AND ALSO DEMONSTRATE THE FEELING OF COMMUNITY AND SOLIDARITY unified AS PART OF THE NATURE OF THE SANTALS. MANY OF such CHARACTERISTICS ARE EXPRESSED IN SONGS, MUSIC AND IN DANCE. IN FACT, THE SANTALS seizeT GIVE ANY infinite TO INDIVIDUALISM AND IT IS REALLY DURING THE FEASTS AND FESTIVALS THAT AN INDIVIDUAL REALIZES HIMSELF OR HERSELF IN THE COMMUNITY AND HIS OR HER incoming ROLE IN THE LIFE OF.THE COMMUNITY. ALTHOUGH, MOST OF THESE FESTIVALS SEEMINGLY APPEAR AS mere GATHERING OF CLOSE FRIENDS AND RELATIVES, INDIVIDUALS OF THE SAME SUB-CLAN OR THAT CONCERN ONLY THE INHABITANTS OF A VILLAGE YET, THERE ARE ALSO OCCASIONS THAT INVOLVE MORE VILLAGES, AS IT unremarkably HAPPENS ON THE OCCASION OF MARRIAGE WHEN alliance IS MOSTLY UNANIMOUS. IN ANY OF THESE FEASTS AND FESTIVALS, THERE ARE CERTAIN RITES AND RITUALS BEING FOLLOWED a lot ACCOMPANIED BY SIMPLE offer AT THE CENTER. ABLUTIONS AND UNCTION OF OIL, THE USE OF orange red TO MARK THE SACRIFICIAL VICTIM AND EVEN BEING USED BY THE.PARTICIPANTS, BEARS A GREATER SIGNIFICANCE. IN FACT, SOME OF THESE FESTIVAL PERFORMANCES CONSIST OF SOME SORT OF religion OR FOLK CULTS. FROM THE RITES AND FESTIVALS OF THE SANTALS, IT IS QUITE CLEAR THAT THEIR ECONOMIC LIFE, SOCIAL ORGANIZATION AND RITUAL PERFORMANCES ARE INTERWOVEN MAINLY AROUND AGRICULTURE. THE SANTALS BELIEVE THAT THE ASPECTS OF MATERIAL LIFE mustiness BE PROTECTED AND GUARDED BY APPROPRIATE RITES AND FESTIVALS AND BONGA ( enliven) MUST BE fulfill BY GIVING THEIR cod SHARES. MANY OF THE SOCIO-CULTURAL FESTIVALS AND ritualistic CELEBRATIONS INDICATE THAT SANTALS.HAVE DEEPER INSIGHTS THAT GO BEYOND ME RE EXTERNAL CELEBRATIONS. HOWEVER, collectable TO THE SCOPE AND LIMITATION OF THIS STUDY, WE ONLY MENTION SOME MAIN ANNUAL FESTIVALS AND CEREMONIES ordinarily OB inspection and repairD LIKE SOHORAE (HARVEST FESTIVAL), BAHA (FLOWER festival), Erok (sowing of rice seeds in the field), Iri-Gundli N wai? (offering of THE FIRST FRUITS OF THE MILLET IRI), JANTHAR (OFFERING OF THE FIRST FRUITS OF THE spend RICE CROP). SANTALS ALSO HAVE periodic RITES AND FESTIVALS, WHICH ARE NEITHER ASSOCIATED WITH artless trading operations NOR PERFORMED ANNUALLY. SOME OF THESE ARE JOM SIM, MAK MORE AND KARAM.10 P a g e Ethnic Group Of Bangladesh 5. SOCIO-ECONOMIC AND POLITICAL REALITIES 5. 1 OCCUPATIONS AND LIVING TRADITIONALLY SANTALS ARE MAINLY AGRICULTURISTS. THEY CLING TO THEIR LAND AS THEIR chief(prenominal) OCCUPATION AND MEANS OF SUBSISTENCE. ABOUT 95% OF THE SANTALS ARE INVOLVED IN AGRICULTURAL OPERATIONS. INDUSTRIOUS AND HARD unravelING AS THEY ARE, UNFORTUNATELY THE SCIENTIFIC SIDE OF T HEIR KNOWLEDGE ABOUT CULTIVATION AND MANAGING THEIR LAND HAS NOT BEEN DEVELOPED. IN THE PAST THE MAJORITY OF THE SANTALS WERE LAN squanderERS, BUT DUE TO THE INCREASE IN POPULATION, accomplishmentATION BY MONEYLENDERS AND LANDLORDS, ILLEGAL.OCCUPATION OF THEIR LAND, distress AND ILLITERACY, NATURAL CALAMITIES ETC. THE VAST MAJORITY OF THE SANTALS IN BANGLADESH HAVE LOST THEIR LAND PROPERTIES. AT PRESENT, well-nigh 80% OF THE SANTALS ARE LAND-LESS, FORCING THEM TO EARN THEIR dungeon DEPENDING ON THE MERCY AND AVAILABILITY OF WORK IN THE FIELDS OF THEIR MUSLIM OR HINDU NEIGHBORS FOR THEIR MERE SUBSISTENCE. YET, IT IS SIGNIFICANT TO beak THAT TRADITIONALLY THERE ARE NO BEGGARS AMONG THE SANTALS. RATHER, THE SANTALS IN THE TIME OF DIRE POVERTY GO TO THE JUNGLE TO COLLECT idle PLANTS, FRUITS, WILD POTATOES AND ROOTS OF YOUNG SHOOTS, FLOWERS, MUSHROOMS, ETC.HUNTING AND FISHING THAT USED TO BE PART OF SANTAL-LIVING, HAVE NOW BECOME SECONDARY IMPORTANCE DUE TO THE channelize OF SITUAT ION. LACK OF EMPLOYMENT OPPORTUNITIES IN THE VILLAGE AREAS, ALSO FORCED MANY SANTALS TO visual modality TO THE NEARBY TOWNS AND CITIES IN SEARCH OF DAILY WAGES AND JOBS. THE WOMEN IN SANTAL SOCIETY forgather AN IMPORTANT ROLE IN MAINTAINING THEIR FAMILIES BUT IN REALITY THEY REMAIN deprived OF THEIR EQUAL RIGHT, WHICH IS REFLECTED BY THE FACT THAT WOMEN ARE NOT ELIGIBLE FOR THE INHERITANCE OF PROPERTIES. SANTALS HAVE never BEEN FOUND TO BE enkindle IN COMMERCE OR ANY SUCH PROFESSION.TO AVAIL OF ECONOMIC SELF-RELIANCE. THIS IS ONE OF THE REASONS WHY THEY REMAIN RATHER MARGINALIZED INVITING POVERTY IN THEIR LIVES. MOREOVER, MOST SANTALS DO NOT THINK ABOUT succeeding(a), RATHER THEY ARE MORE CONCERNED FOR THE DAY ITS A DAY-TO-DAY LIVING AND THEY REMAIN SATISFIED AND HAPPY WITH THE LITTLE THEY CAN HAVE FOR MAINTAINING THEIR FAMILY. HOWEVER, DUE TO SOME emanation IN EDUCATION, A SMALL NUMBER OF SANTALS HAVE BEEN ABLE TO MAKE LITTLE CHANGES IN THEIR WAY OF LIVING. 11 P a g e Ethnic Group Of Bangladesh SOME HAVE taken UP MODERN PROFESSIONS LIKE TEACHINGS, adept ASSISTANCE, JUDICIAL ADVOCACY, NURSING ETC.5. 2 POLITICAL REALITY SANTALS, A intermission LOVING PEOPLE HAVE NEVER BEEN FOUND INTERESTED IN POLITICS. YET, THEY HAVE ALWAYS REACTED WHEN THINGS WENT SEVERELY PAINFUL AND THEY WERE PUSHED AGAINST THE besiege WHEN THEY COULD NOT BEAR ANYMORE. THE HISTORIC SANTAL REVOLUTION IN 1855-56, THE TEBHAGA ANDOLON (SHARE CROPPERS MOVEMENT) IN 1945, AND THE NACHOL BIDROHO (FARMERS REVOLUTION) IN THE socio-economic class 1950, ARE THE CONCRETE EXAMPLES OF THE PAST. IN FACT, SANTALS HAVE ALWAYS BEEN USED BY OTHERS IN THE FOREFRONT BATTLE. ILLITERACY, ABSENCE OF ORGANIZATIONAL SET UP AND LACK OF GENUINE.LEADERSHIP HAVE KEPT THE SANTALS FAR FROM ACHIEVING ANY END RESULT. IN RECENT YEARS, SOME OF THE SANTALS HAVE BEEN FOUND TO TAKE ACTIVE ROLE IN THE LOCAL POLITICS BY THEIR PARTICIPATION IN THE LOCAL ELECTION. 12 P a g e Ethnic Group Of Bangladesh 6. BELIEFS AND RITUAL PRACTICES 6. 1 THE BELIEF IN ONE domineering BEING AS IT HAS ALREADY BEEN MENTIONED EARLIER, SANTALS DO BELIEVE IN ONE SUPREME BEING WHOM THEY CALL THAKUR JIU (LIFE GIVER) OR marang tree BURU (GREAT MOUNTAIN) WHO IS go steadyED TO BE THE SUPREME AMONG ALL THE RELIGIOUS BEINGS. THE MOST COMMON SANTAL-TERM USED FOR THE SUPREME BEING.THESE years IS CANDO BABA (SUN FATHER). ACCORDING TO THE EXPERIENCE OF THE RESEARCHER THE SANTALS HERE DO NOT REFER LITERALLY TO THE SUN ITSELF RATHER, IT IS AN EXPRESSION OF A prophesy ACTIVITY EXPRESSION OF DIVINE LOVE IN RELATION TO HUMAN BEINGS. FOR THE SANTALS, CANDO BABA IS A BENEVOLENT DEITY WHO ORGANIZES THE DAYS AND NIGHTS AND IS RESPONSIBLE FOR HEAT AND COLD, RAIN AND cheer AND FROM A DWELLING SOMEWHERE IN THE SKY, ALLOTS EACH SANTAL A TERM OF LIFE HERE ON EARTH. BUT, HE STAYS FAR AWAY, FAR ABOVE THE SKY AND CANNOT BE REACHED. IT IS UNDERNEATH.THE SUN, BENEATH THE CLOUDS, THAT SANTAL LIFE IS CHALLENGED. HERE THE BONGA ROAM AROUND AND ONLY B Y COMING TO TERMS WITH THEM CAN SANTALS BE HAPPY. 6. 2 THE BELIEF IN BONGA ( liquor) THE SANTALS BELIEVE IN THE EXISTENCE OF THE SPIRITS WHO ARE CALLED BONGA. THE BONGA HAVE MUCH replication ON DAILY LIVING OF THE SANTALS. TO match THEIR CONTINUING CARE, BESIDE ANNUAL SACRIFICES, THE BONGA ARE REMEMBERED IN A DAILY BASIS. WHENEVER A meal IS TAKEN, A SMALL PORTION OF THE nutrient IS DROPPED ON THE FLOOR FOR THE BONGA, OR AT THE TIME WHENEVER RICE-BEER IS DRUNK, A LITTLE IS SPILT ON THE GROUND FOR MARANG BURU.THUS, THE SANTALS LIVE NOT ONLY IN THEIR TRIBAL SOCIETY BUT IN A GREATER SOCIETY CONSISTING OF SUPERNATURAL BEINGS AS WELL. IN PRACTICE, THE SANTALS OFTEN USE THE TERM BONGA MEANING TO INCORPORATE SOMEONE INTO THE SOCIETY BY DOING CERTAIN RITUAL. THE PHRASE USED IN THIS CASE IS BONGA TALA KEDEAKO MEANING, HE/SHE HAS BEEN ADMITTED INTO SANTAL SOCIETY. ACCORDING TO THE SANTAL RELIGIOUS BELIEF THERE ARE TWO TYPES OF BONGATHE MALEVOLENT AND THE BENEVOLENT ONES. THE BONGA- hero-wo rship IS PRIMARILY TO cheer AND TO INVOKE THE causationS OF THE BENEVOLENT BONGA AND TO AVERT THE ILL WILL OF THE MALEVOLENT BONGA.IN THE WORSHIP OF BONGA WE CAN DISTINGUISH ANALYTICALLY TWO INTERRELATED ASPECTS 13 P a g e Ethnic Group Of Bangladesh A) THE OBJECTIVE ASPECT OF THE RELIGIOUS RITES IS TO HAVE AN ALLIANCE WITH THE BENEVOLENT BONGA AND THEREBY exacting OR EVEN DEFEATING THE POWERS OF THE MALEVOLENT BONGA AND B) THE communicative ASPECT OF THE WORSHIP IS MANIFESTED THROUGH mixed SEASONAL AND RELIGIOUS RITES, FESTIVALS AND RITES ASSOCIATED WITH VARIOUS SOCIAL RITUALS. SANTALS HAVE AN INNATE RELATIONSHIP WITH THEIR BONGA AND CONSIDER THEMSELVES LIVING WITH THEM.THIS RELATIONSHIP IS MOSTLY OF DEPENDENCE, SUBMISSION, reconciliation AND REVERENTIAL FEAR. THE SANTALS DO SUPPLICATIONS OFFER RICE-BEER AND ANIMAL SACRIFICES IN THE NAME OF THE BONGA. IT IS WORTH MENTIONING THAT THERE ARE INSTANCES AMONG THE SANTALS IN THE RURAL VILLAGES WHERE PERSONS EVEN IN TIME OF SERIOUS S ICKNESS WOULD NOT LOOK FOR MEDICAL dish INSTEAD LEAVE IT TO THE BONGA TO BE CURED. 6. 3 BELIEF IN WITCHCRAFT RELATED TO SANTAL BELIEF-SYSTEM, IS ALSO THE EXISTENCE OF WITCHES. THE SANTALS BELIEVE THAT THERE ARE CERTAIN PEOPLE, ESPECIALLY WOMEN, WHO receive SPECIAL POWER AND TECHNIQUES TO HARM PEOPLE, CATTLE, AND CROPS.THESE so-called WITCHES ARE INVOLVED IN DOING abusive ACTIVITIES LIKE GIVING POISONS, TAKING OUT HUMAN LIVERS, SENDING TROUBLESOME SPIRITS TO CERTAIN FAMILIES AND CHANGING THEMSELVES INTO BLACK CATS. BECAUSE OF SUCH BELIEF IN WITCHCRAFT PRACTICES, THE SANTALS considerably SUSPECT ONE ANOTHER, AND ARE OFTEN LED TO FIGHT. IT IS PRESUMED THAT IT IS ESSENTIAL TO HAVE SUCH A BELIEF ESPECIALLY IN THE PAGAN WORLD. HOWEVER, THERE IS ALSO A COUNTER-BELIEF AMONG THE SANTALS THAT THERE ARE CERTAIN PEOPLE OJHA-JANGURU (SPECIALISTS), MAINLY MEN, WHO POSSESS SPECIAL POWER AND TECHNIQUES FOR DETECTING WITCHES AND NULLIFYING THEIR SPELLS.THUS, WHENEVER SANTALS GET INTO TROUBLE, T HEY SEEK THE sponsor OF THESE PEOPLE WHO, MORE OFTEN EXPLOIT THE SOCIETY. REFERRING TO THE SICKNESS AND OTHER PROBLEMS, THE SANTALS BELIEVE THAT THEY ARE CAUSED BY THE EVIL SPIRITS WHEN THEY BECOME DISSATISFIED WITH THE SACRIFICES OF THE PEOPLE OR WHEN THEY THINK THAT THEY ARE BEING MANIPULATED BY SOME EVIL-MINDED PEOPLE (WITCHES). THEREFORE, THE SANTALS TRY TO IDENTIFY THE AGENTS OF THE TROUBLE THROUGH THE HELP OF OJHAJANGURU AND TRY TO PACIFY EACH AGENT THROUGH VARIOUS SACRIFICES. 14 P a g e.Ethnic Group Of Bangladesh 6. 4 THE ANCESTORS FROM THE RITES AND RITUALS AS PRACTICED BY THE SANTALS, IT IS QUITE EVIDENT THAT ANCESTOR-WORSHIP IS A COMMON FEATURE AMONG THEM. THE DEAD ANCESTORS ARE THE REAL BENEFACTORS OF THE FAMILIES OR GROUPS TO WHICH THEY BELONGED AND THAT THEY ARE EASILY APPROACHABLE BY THEIR LIVING KINSMEN. HENCE, AT ALL IMPORTANT OCCASIONS OF BIRTH, OF MARRIAGE OR OF DEATH THE DECEASED ANCESTORS ARE REMEMBERED AND OFFERED SACRIFICES. 6. 5 THE JAHERTHAN OR THE SACRED G ROVE IS AN ESSENTIAL PART OF A SANTAL VILLAGE. IT IS A SACRED locate OF SPECIAL WORSHIP FOR THE SANTALS.AFTER A VILLAGE HAS BEEN SET UP, A JAHERTHAN IS INSTALLED THROUGH RITUAL CEREMONY AT THE bang OF THE VILLAGE. THE MAIN DEITY OF THE JAHERTHAN, IS KNOWN AS JAHER ERA (THE LADY OF THE GROVE). ACCORDING TO THE SANTALS, SHE RESIDES THERE BESIDES OTHER IMPORTANT DEITIES SUCH AS THE MOREKO-TURUIKO (LITERALLY MEANS FIVE-SIX). THE JAHER ERA PRESIDES OVER THE SACRED GROVE, TENDS OVER OTHER BONGA IN THE JAHERTHAN AND LOOKS AFTER THE INTERESTS OF THE VILLAGERS ESPECIALLY FOR THEIR PHYSICAL NEEDS. THE SPIRITS OF THE JAHERTHAN ARE WORSHIPPED DURING THE PRINCIPAL FESTIVALS, LIKE SOHORAE (HARVEST FESTIVAL), BAHA.(FLOWER FESTIVAL), EROK (SOWING FESTIVAL), AND SO ON FOR THE GENERAL public assistance OF THE VILLAGE PARTICULARLY FOR OBTAINING GOOD CROPS AND FOR THE HEALTH OF THE VILLAGERS AND THEIR LIVESTOCK. 6. 6 The M njhithan? or the altar of the headman is placed along side the kulhi (VILLAG E ROAD) OR OFTEN AT THE cardinal PLACE OF THE VILLAGE OR IN FRONT THE HOUSE OF THE M njhi? (the headman). It is believed that the Manjhi bonga (spirit of the headman) RESIDES IN THIS ALTAR AND ACTS AS THE SPIRITUAL adviser OF THE HEADMAN. HERE THE M njhi? offers sacrifice for the earn of himself, his family and for the whole.VILLAGE. 6. 7 THE HOUSE-ALTAR IN THE INNER SIDE OF A SANTAL HOUSE, THERE REMAINS THE bhit r, ? a tiny compartment, which is the darkest space of the house. It is the abode OF THE ORAK BONGA (HOUSE SPIRITS) OR OFTEN KNOWN AS ABGE BONGATHE BONGA OF THE SUB-CLAN. THE HEAD OF THE FAMILY DOES THE WORSHIP. IN ANY OCCASION OF THE FAMILY AND SOCIAL FESTIVALS, FOOD OFFERING IS MADE ON THIS ALTAR. THE NAMES OF THE ORAK BONGA ARE NOT REVEALED TO OUTSIDERS AND EVEN TO THE FEMALE MEMBERS OF THE HOUSE RATHER, HANDED DOWN FROM FATHER TO SON. USUALLY THE ELDEST SON RECEIVES THE NAME FROM HIS FATHER. 15 P a g e.Ethnic Group Of Bangladesh The bhit r? is also used as a secret place to germinate and to investment company h ndi ? (rice beer), WHICH IS NOT ONLY USED AS NORMAL DRINK BUT ITS USE IS SIGNIFICANT AND EXTENDED TO SOCIO-CULTURAL RITUALISTIC CELEBRATIONS, AND EVEN THAT TO BE OFFERED TO SATISFY THE BONGA. 6. 8 THE AFTER-LIFE IS THE CONTINUATION OF LIFE THAT IS LIVED IN THIS WORLD. THE SANTALS BELIEVE THAT THE SPIRIT OF THE DECEASED GOES TO A SHADOWY WORLD WHERE THE PERSON REQUIRES THE MATERIALS OF THIS WORLD. THIS IS WELL EXPRESSED WITH THE RITUAL PRACTICES do AT THE TIME OF BURIAL AND DURING THE BHANDAN, THE LAST CEREMONY DONE IN HONOR OF THE DEAD.IN THE PAST, IT WAS PERFORMED IMMEDIATELY AFTER ALL THE REQUIREMENTS HAD BEEN FULFILLED FOR THE DECEASED PERSON, BUT IN PRESENT DAYS SUCH CEREMONY, IN A RICH FAMILY, IS DONE WITHIN TWO OR THREE MONTHS FROM THE DEATH AND IN A POOR FAMILY, IT IS ONE YEAR OR TWO. FOR THE SANTALS, THE MORE NUMEROUS ARE THE ANIMAL-VICTIMS OFFERED IN HONOR OF THE DEAD DURING THE BHANDAN, THE MORE WOULD BE THE ANIMALS THAT THE ANCESTOR WILL HAVE IN THE OTHER WORLD. MOST ANIMAL-VICTIMS ARE DONATED BY THE RELATIVES AND NONE OF THEM ARE TO BE SPARED FOR FUTURE USE BY THE FAMILY CONCERNED.TRADITIONALLY EVERY SANTAL, MALE AND FEMALE, IS SUPPOSED TO BEAR UNDELETABLE SCARS on the body. For the male, it is the sik? that must be at least(prenominal) three scars REPRESENTING JION (LIFE), MORON (DEATH), AND JION (LIFE). THE SANTAL WOMEN DO NOT practice sik? , but to escape to be devoured by the worms in the life-after, they have THEIR pectus TATTOOED, WHICH IS CALLED BY THE SANTALS KHODA. FR. PUSSETTO, WITH HIS VAST EXPERIENCE WITH THE SANTALS TESTIFIED I HAVE NOT ONLY SEEN SANTAL WOMEN TATTOOED ON THE CHEST BUT ALSO ON THE BACK, ON THE FACE, ON THE ARMS AND ON THE LEGSTHE TATTOO WERE ENOUGH COMPLICATED, BUT rigorously ORNAMENTALTHE TATTOO WILL SERVE TO THE WOMEN TO BE RECOGNIZED FROM THE RESPECTIVE HUSBANDS IN THE OTHER LIFE.IN THE PRESENT TIMES THE YOUNGER GENERATION OF THE SANTALS IN BANGLADESH DOES NOT practi ce sik ? or khoda or alternatively these have become voluntary. However, every SANTAL CHILD BEARS NEEDLE-EYE WHOLES IN HIS/HER TWO EARS TO USE ORNAMENTS WHEN THEY assume UP AND ESPECIALLY AT THE TIME OF HIS/HER MARRIAGE. 16 P a g e Ethnic Group Of Bangladesh 7. devotion IN SANTAL CONCEPTION FOR THE SANTALS, MORALITY MEANS RIGHTFUL DOING AND LIVING AND REMAINING on-key AND LOYAL.