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Chutia people

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Chutia people
Chutia (pronounced as Sutia)
Women of Chutia tribe preparing pithas during Bihu/Bisu.
Total population
2 – 2.5 million[1]
Regions with significant populations
Predominantly in Upper and Central Assam; urban areas across Assam, India
Languages
Assamese(Predominant), formerly Deori language
Religion
Related ethnic groups
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The Chutia people (also spelt as Sutiya; /ˈsʊðiːjɑː/) are an ethnic group originating in the Indian state of Assam. They are part of the Bodo-Kachari group.[6] The Chutia people through the Chutia dynasty formed their kingdom in the present Indian states of Assam and Arunachal Pradesh and reigned from 1187 to 1673.

They are an ethnic group of East Asian and South East Asian appearance and make one of the major and earliest section of the plain inhabitants of Assam to have migrated from Southern China predominantly from the present tibet and Sichuan along with other bodo kachari groups . The seat of the Chutias when they were in the ascendant, appears to have been about Lakhimpur and the back of the Subansiri River. They hold all the countries to the north of the Brahmaputra as far down as Sonitpur[7][8] with the Dikarai[9] and the Ghiladhari rivers[10] as the western borders of their kingdom.[11][12] On the south bank, they were spread till the Disang river.[13] They spoke a language of Tibeto-Burman origin but over time, started speaking Assamese language and adopted Hinduism.

The Chutia community are recognized as an Other Backward Class by the Government of India and are an ethnic Assamese-speaking group.[14] Today, most of them reside in Upper Assam districts and a fair amount are found in Lower Assam.

Etymology

There are many views to the etymology of the word "Chutia".

  • According to writers like Bishnuprasad Rabha, W.B. Brown and Paban Chandra Saikia(in "The Dibongiyas"), the word Chu-ti-ya is originally derived from the Deori-Chutia language which means natives who live near pure waters. Chu meaning for pure/good, Ti meaning water and Ya meaning for natives of the land. It is essentially similar to the way the terms for the Deori clans(Dibangiya, Tengaponiya or Borgoiya) have originated which means residents(denoted by suffix "Ya") living near Dibang, Tengapani and Bornoi rivers.[15][16][17]
  • The Deodhai Buranji mentions the Chutias as Chutika instead. There is a sloka in the Buranji which reads,

    “Sadiya Korjaku-Desha Chutika-Bansha Bhirmuka
    Dhatu Dravya Tu Lebhe Na Hatwa Janpadanaya”

    — Deodhai Buranji

    The term Chutika is also of Deori-Chutia origins. Chu means good/pure and Tika stands for lineage/origins. Thus, Chu-tika could mean People of good origins. On the other hand, Chu also means pig in the same language and this would link the Chutias(pig origin) to the Varaha lineage as adopted by the Kamarupa kings.[18] It is very possible that the origin word Chutika later shortened over time to Chutia.
  • R.M. Nath in his book "Background of Assamese culture" claims that the term is derived from chut or "mountain top", their original place of habitation before settling down in the plains of Upper Assam.[19] But, this is cannot be true as the term "Chut" doesn't belong to Deori-Chutia language or any other Bodo dialects.

Origin

  • There are numerous folklores among the community which points to ancestors Bhirmukka and Subahu-Chutan. The Deodhai Buranji mentions Birpal to be a descendant of Bhirmukka. It also reads "Sadiya Korjaku-Desha Chutika-Bansha Bhirmukka". As per the Buranji, due to some misfortune(deva-dosha) Birpal had to settle down with 60 Chutia families in a hill named Swarnagiri/Sonagiri in the year 1189 A.D.(1111 saka). As per another folklore of the Chutia priestly community Deoris, Bhirmukka was the descendant of a king named Subahu-Chutan.[20] This ancestor can be identified to be the second last king of Bhauma dynasty Subahu.[21]The Deoris called the Chutia kingdom as Chutam(Land of Chutias).[22]
  • Another folklore prevalent among the community notes a hill by the name of Sotai-Parvat. The folklore states that at a very early time, the plains of Assam was a marshland devastated by frequent floods which made the people settle in the hills. The sky was said to be very close to the ground(probably as it was covered by clouds) and this annoyed the people a lot. One day an old women who knew magic attempted to solve the issue, but instead ended up removing the sky completely. This made the place very cold and dark. So, the people migrated from the place and gathered together in a hill named Sotai-Parvat. They stayed there for sometime and then shifted to the plains due to some reason. One group crossed a mighty river(probably Brahmaputra) and the other did not. This is how the Chutias scattered around the region. It is interesting to note that there still exists a hill named Sotai pahar in today's Sonitpur district (previously known as Hadappesvara).[23] The Deoris sing in their Bisu(Bihu) songs,

“Seng seng maruwa harali e.
Pindhe jai emola kutumbar e.
Kuwari pindhise keruna e, hei heya.
Sotai parvatat Bijuli marise,
Kuwarik paisu dekhi na e hei heya.”

“Sotai parvatar Dhuwali-kuwali
Kune bhat randhi khai,
Maak nai mawra tiri nai borola
Hati dhoriboloi jai."

“Thoi ki nothoi thoi.
Era bandhe dhan e dhemeliya.
Sotai parvatat Dhuwali-kuwali dhan e dhemeliya.
Kune bhate randhe khale harilare
Dhan e dhemeliya.”

Chutia rule (1187-1673)

Main article: Chutia Kingdom
A 15th century statue of a Chutiya warrior.

The Chutia Kingdom was a early medieval state in eastern Assam on the northern bank of the river Brahmaputra. The kingdom absorbed the ancient Pal dynasty and reigned for over 400 years in northeastern Assam and areas of present-day Arunachal Pradesh, with the capital at Sadiya. The kingdom controlled the entire region of present Assam districts of Lakhimpur, Dhemaji, Tinsukia and parts of Jorhat, Dibrugarh, Sonitpur.

It was the dominant kingdom in upper Assam till the 16th century in which it expanded from Parshuram Kund in the east to Vishwanath in the west and had absorbed many local communities and tribes. Most illustrious of the Chutia kings was Gaurinarayan (Ratnadhwajpal), son of Birpal. He brought many other Chutia groups into his kingdom. In 1224 Ratnadhwajpal defeated Bhadrasena, the king of Swetagiri. Then he went on to subjugate Nyayapal and marched toward Kamatapur, where he formed an alliance with the Kamata ruler by marrying a princess. Then he marched to Dhaka, and made friends with the Gauda ruler.

The hostilities with the Ahoms began when the Chutia Kingdom expanded to the south and during which Ahom king, Sutuphaa, was killed by the Chutia king during a friendly negotiation.This conflict triggered a number of battles between the two sides, which saw great lost of men and money. The simmering dispute often flared till 1523 when the Ahoms struck the Chutia Kingdom in its weakest state, they finally took Sadiya and killed the then king Nityapal. The Ahoms established their rule by instituting the position of Sadiyakhowa Gohain, the governor in charge of Sadiya. But the Chutia had dispersed to frontier regions, and continued raids against the Ahoms. It finally ended in 1673, when the Chutias fall under the domination of the Ahoms.

Chutia Kekura Dola(Palaquin) donated by king Satyanarayan to the Gharmora Satra.

Gunpowder and Cannons

The Chutias were the first people in Assam to use firearms. When the Ahoms annexed Sadiya, they recovered hand-cannons called Hiloi[24][25][26][27] as well as large cannons called Bor-top, Mithahulang being one of them.[28][29] Before that the Ahoms weapons included bows and arrows.[30] As per History of Assam by Edward Gait, the first usage of gunpowder by Ahoms date back to their war against Turbak in 1532. Up to this time the Ahoms weapons consisted of swords, spears and bows and arrows. The Chutias were defeated in 1524 which shows that the Ahoms learned the use of gunpowder from the Chutias. This is further corroborated by the fact that all the Hiloidari(cannonmen)[31] and majority of Hiloi-Khanikars(gunmakers) belonged to the Chutia community.[32] It is believed that the gunpowder and firearms in this part of India was of a better quality than rest of India. It is known that when Mir Jumla went back from Assam he took with him 675 big guns and about 4750 maunds of gunpowder in boxes because they were in much better quality than what they used.

A terracotta tile of Bhismaknagar depicting a person with a crossbow or a hand-cannon
This is one of the Mithaholong guns which the Ahoms procured after defeating the Chutias.

Language

The original language of the Chutias belong to the Tibeto-Burman Bodo-Garo languages group, also known by the same name i.e. Chutia. Although, the language is no longer spoken by majority of Chutias, it is well preserved by the Deori people or the priestly section of the group.[33] According to W.B.Brown, the Chutia language was the original language of Upper Assam.[34] According to PRT Gurdon(1903), the Deori-Chutia language is very similar to the Moran dialect of Assamese and it can well be stated that the Moran language was nothing but a transitionary language between Chutia and Assamese language for the Chutias, Morans, and a section of Deoris(Tengaponia, Borgoya).

After the advent of Prakrit in the Brahmaputra valley, the language of the Chutias evolved and assimilated with the Prakrit language. This was probably the time when the first form of Assamese originated in Upper Assam. The old Chutiya language was preserved by the Deori priestly section.

This is the stone inscription of Chutia King Dharmanarayan from 1442 AD found in the Tamreswari Copper Temple in Sadiya. It declares the renovation of the temple using bricks.

Stone inscription of Chutia king Dharmanarayan dated 1442 A.D. found in Paya-Tamreswari temple

When the Ahoms arrived in the 13th century, they found the Chutiya language to be a version of localised Prakrit with a Prakrit script. According to Ahom buranjis, this form of Assamese along with the original Chutiya language were the only languages to have a writing script when they arrived.[citation needed]

This form of Assamese was then adopted by the Ahom courts and spread throughout the kingdom. They used this form combined with Tai influence to form the Gargaya Assamese used in later Buranjis. The modern written form of Assamese is mostly influenced by the Gargaya branch of Assamese.[35]

Religion

In the early medieval period, the Chutias followed Folk religion similar to other Tibeto-Burman groups before adopting Hinduism.[36] During the rule of the Chutia dynasty, they worshipped various forms of Kali with the help of their tribal priests, Deuris. Their favourite form of worshipping this deity was that of Kesai Khaiti. A crude form of Hinduism became the state religion at a very early time and influence of tantric form of Shaktism was felt in the royal court. Human sacrifices of criminals was offered to tutelary Goddess, Khesai Khati and pilgrims from region far more remote i.e. Tibet and China brought their offerings as a token of faith for Tantricism.[2]

Chutia Dharma Husori performed in Borgaon, Tinsukia

In modern times, the majority of Chutias are followers of Ekasarana Dharma, a pantheistic religion founded and propagated by Srimanta Sankardeva during the 15th century in Assam.

Subdivisions

Clans

Chutiyas are originally divided into different clans/bangshas which were based on descendants of a common ancestor. These Bangshas were divided into Khels which were professional classes like Now-Holiya, Jaapi-hojiya, Lahing, Bebejia, etc. Khels were further divided into Foids.[37]

Some of the major clans/Bangshas among Chutiyas are:

1)Buruk, 2)Bihiya, 3)Borahi, 4)Lofai, 5)Lahual, 6)Lajum 7)Fesuwal, 8)Lalung, 9) Uta, 10)Har, 11)Chawrok, 12)Bosha, 13)Khas, 14)Lekang, 15)Changsa, 16)Melleng, 17)Laopiya, 18)Kantok, 19)Doisung, 20)Diha.

Some of the Khels are:

1)Rupawal, 2)Lahing, 3)Deori, 4)Kari, 5)Sonowal, 6)Tiruwal, 7)Luholiya, 8)Barisuwa, 9)Kohar, 10)Kumar, 11)Gospuriya, 12)Pangiriyal, 13)Dahotiya, 14)Moliya, 15)Rupsokoliya, 16)Khanikar, 17) Naoholiya, 18)Khatowal, 19)Jaapihojiya, 20)Bebejia, 21)Hiloidhari, 22)Dhekial, 23)Baruwati, 24)Dolakasharia.

Historical divisions

After the fall of the Chutia kingdom, the Chutia people were divided into different groups due to circumstances based on either religious inclinations or associations with other communities. Over time, Chutias divided into five important groups:[38]

  • Hindu Chutia

The Hindu Chutias represented a large section of the population. These are the Chutias who were initiated by Vaishnavite saints like Shankardev, Madhavdev into Vaishnavism sect of Hinduism. They are popularly termed as Kesa-ponthi as they have been imposed certain restrictions like use of animal meat and alcohols in their rites by the Vaishnavite community. The other group Poka-ponthi have retained their tribal customs in their original form.[39]

  • Ahom Chutia

Among the Pokaponthis, the Ahom Chutias formed the major sub-division. They were termed as such as they intermarried with the Ahoms. Most of them have been absorbed into the Ahom fold. They held different position in administration of the Ahom kingdom as seen with Momai Tamuli Borbarua, Langi Panisiya Borphukan, Rupchandra Borborua, Lachit Borphukan and many more. Majority of Ahoms of the Chetia clan as well as the Lahon clan originated from the Chutia community.[40]

  • Borahi Chutia

It is believed that the Borahi Chutias were a sub-group of Chutias who had certain religious rites different from other Chutias. The Buranjis mention classes(khel) like the Naoboicha[41] and Hiloidari[42] as being originally Chutias and included in the Borahi fold. Moreover, the Tai word used for the Borahis was Kha-lang meaning "slaves that lived below the Chang(platform)" (the way pigs are reared in rural Assam) indicating that the term "Borahi" was a derogatory term originally used to refer to the subjugated Chutias during the early years of Ahom rule. Although most of them were absorbed into the Ahom group, some of the Chutias living in Dhemaji, Golaghat and Sibsagar districts still identify themselves as Borahi-Chutias.

  • Miri Chutia

Miri Chutias were the Chutias who lived in the bordering villages of the northern bank of Brahmapurtra and fled to the Miri hills during the Ahom invasions. They intermarried with the Mishing and were subsequently absorbed by the later. They chiefly belonged to the Bihiya, Buruk(Medok) and Bebejia clans.[43]In several villages, Mising families still offer annual homage of ‘Jal-Pinda’ to some Chutiya Mine or Chutiya grandmother which indicates these to be the descedants of Chutias.[44] One of the two groups among the Mising tribe, the Barogram, were referred to as Chutia-Miri which indicates that these Mishings were earlier subjects of the Chutia kings. These people include clans like Pegu(derived from Pagro), Doley(derived from Doloi), Patir(derived from Pator) indicating the Chutia influence.[45][46]There is a large area in Dhemaji district inhabitated by Barogram Mishings termed as Chutia-mirigaon.

  • Deori Chutia

Deori Chutias were originally the priests of the Chutiya people. They were retained in Sadiya by the Ahoms after the Ahom-Chutia wars. Thus, they separated from the others and later took the identity of a different tribe.[47]

Culture and Traditions

Traditional Attire

Male Attire

A Chutia man in his traditional attire

The traditional attire of the Chutia men includes the Chutia paguri(headgear), Chutia sula(shirt), Suria(lower garment). The royals and the rich in the past wore clothes made out of Muga and Paat Silk, whereas the ordinary class wore Cotton(summers) and Eri Silk(winter). In the ancient times, royal men wore jewelry items like Longkeru(Earrings), Mota Moni(necklace) as well as golden footwear(Paduka). The royals also used silk umbrellas with gold embroidery known as Gunakara.[48]

Women Attire

Women are treated with utmost respect in the Chutia community. Every age group had their own unique clothing style. Girls until puberty wore a Gamusa called Baiga as an upper garment and a Mekhela as a lower garment. These could be either Muga/Paat(rich class) or Cotton /Eri(ordinary class).[49] This style of clothing is known as Methoni. After puberty and until Marriage, the girls wore Riha instead of Baiga as the upper garment. This custom to change the clothing style after puberty is a tradition of the tribe. During marriage, the bride wears Paat/Muga Riha along with Mekhela and chador. The chador is a sign of marriage. Other clothing like Mejankari are also worn. Among the jewelry, the bride wore necklaces like Dukdugi, Gejera, Junbiri, Medali/Madoli, earrings like Koria, Thuria, etc.

A Chutia girl in her traditional attire Riha(Methoni), Mekhela, Chula, Gatigi and jewelry Gam ushung, Madoli and Junbiri.

The bride also wore Harudai Jaapi as a headgear. The married women usually wear a Chador and a Gamusa/Gathigi to cover their forehead. The old women had their own style of clothing. They wore the mekhela up to their bosom and tied another cloth in their waist.[50]

Other clothes worn include Borkapur, Cheleng sador, Tongali, etc.

Rituals

The rituals of the Chutia community have a tribal-tantric folk religion base with an influence of Hinduism. The spread of neo-Vaishnavite religion brought some reforms among a section of Chutias like who are now known as Kesa-ponthi. They are named as such because they have been imposed certain restrictions like use of animal meat and alcohol in their rites. Others who have retained the age-old customs in its original form are termed as Poka-ponthis. Some of the rituals include Sabahs like Holita loguwa, Aai, Panitula Borsabah, Dangoria, Borsarakia, Lakhimi/Minuchi Adora, Gorokhia, Khuti, Jal Devota, Jal kuwari, Apeswari, Kalika; Hewa/Pujas like Deo-kuber, Suvasani, Moh jokh Raati Hewa, Haun puja, and other rituals like Bhekulir Biya, Na-khuwa, Nangol dhua, Bhoral pitha dia, Nangol pitha dia. [51] A few of the rituals are discussed below.

Deo-kuber Puja

The Deo-kuber ritual is a tribal-tantrik form of ancestoral worship. It is also known as Deo-kuber Holita loguwa hokam as earthen lamps are lighted in the name of the god of wealth Kuber as well as Kundi(Shiva). The other Bodo origin tribes like Boros, Koch and Rabhas also celebrate a similar festival which they call as Kuber Brai puja. During the rule of the Chutia kings, this ritual was often organised for the welfare of the state. In this ceremony the religious symbols of Kuber god, i.e. Golden cat and Golden sword-shield are placed at a pedestal and worshipped. During this ceremony, rice beer(Chuje), Handoh guri(grinded rice), puffed rice(Akhoi), areca nut, betel leaves, several kinds of Pitha(Khula dia, Tel Diya,etc), duck meat and posola(dish made of banana stem) are prepared. A pair of a male and female duck are sacrificed in the name of Gira-Girasi(ancestoral dieties) and smoked meat is offered along with two servings of Chuje to the dieties. After the Deori completes his prayers and rituals, the duck is prepared into a dish and distributed among the people as offerings from God.[52]

References

  1. ^ "Chutiyas to shun Cong".
  2. ^ a b Prakash 2007, pp. 911–916.
  3. ^ "639 Identifier Documentation: aho – ISO 639-3". SIL International (formerly known as the Summer Institute of Linguistics). SIL International. Retrieved 29 June 2019. Ahom [aho]
  4. ^ "Population by Religious Communities". Census India – 2001. Ministry of Home Affairs, Government of India. Retrieved 1 July 2019. Census Data Finder/C Series/Population by Religious Communities
  5. ^ "Population by religion community – 2011". Census of India, 2011. The Registrar General & Census Commissioner, India. Archived from the original on 25 August 2015. 2011census/C-01/DDW00C-01 MDDS.XLS
  6. ^ Chutias are a part of the Bodo group
  7. ^ Biswanath formed the western boundary
  8. ^ Burai river may have been the western border at sometime
  9. ^ Baruah, Swarnalata. Comprehensive History of Assam,1986, p. 193.
  10. ^ Neog, Maheswar. Early History of the Vaisnava Faith and Movement in Assam,1965, p. 66.
  11. ^ Acharya.N.N., The History of Medieval Assam, 1966,p.232
  12. ^ Robinson.William, A Descriptive Account of Assam, 1974,p.323
  13. ^ Disang river formed the western border
  14. ^ Chutia falls under OBC
  15. ^ Saikia, P.C. The Dibongiyas. 1976, p. 38.
  16. ^ Brown, W.B. "An outline grammar of the Deori Chutia language", p.70.
  17. ^ Rabha, Bishnuprasad "Rabha Rachanwali(Vol I)", 1982, p.336.
  18. ^ Bhuyan, S.K.Deodhai Assam Buranji(Chutia r Kotha).Dept. of Historical and Antiquarian Studies, 1932, p. 5.
  19. ^ Momin, Mignonette; Mawlong, Cecile A.; Qādrī, Fuz̤ail Aḥmad (2004). Society and Economy in North-East India. Regency Publications. p. 47. ISBN 9788189233402. two main views on the origin of the Chutiyas: (a) that the Chutiyas were so called because they had originally occupied the chut or mountaintop ...
  20. ^ Barua, S.L. Chutiya Jatir Buranji. 2004, p. 454.
  21. ^ Subahu was the 20th king after Narakasura'
  22. ^ (IJRSSH) 2013, Vol. No. 2, Issue No. III, Jul-Sep
  23. ^ "..Sotai Pahar, which is a part of Balipara reserve forest on the western side of the road."
  24. ^ S.K. Bhuyan in his book Assam Buranji,p.24 mentions that the king and his generals started using the among other things, the Hiloi thula Chora Nao(gunboats) after annexing the Chutia country
  25. ^ As per the Bahgharia Buragohain Buranji, the hand-cannons Hiloi recovered from Sadiya numbered at around seventy-nine.
  26. ^ The Assam Buranji(Sukumar Mahanta) and the Deodhai Assam Buranji mentions the number to be 1000 pieces.
  27. ^ Hiteswar Borborua in his book Ahomor Dinmentions the firearms procured from Sadiya as Barud
  28. ^ Sharma, Benudhar.Maniram Dewan,p.289.
  29. ^ Hiteswar Borborua in his book Ahomor Din p. 451 states that the Ahom king Suhunmgmung acquired the cannon Mitha hulang from the Chutias and initiated the production of firearms in the kingdom
  30. ^ Barua, Gopal,Chandra,Ahom Buranji,p.57
  31. ^ Naoboicha Phukanar Buranji,p.55
  32. ^ Dutta, Shristidhar, The Mataks and their kingdom, p. 30.
  33. ^ Brown, W.B. An Outline Grammar of the Deori-Chutiya language. 1933, p.3 .
  34. ^ Brown, William Barclays (2015) [1895]. An Outline grammar of the Deori Chutiya language spoken in Upper Assam. Shillong.{{cite book}}: CS1 maint: location missing publisher (link)
  35. ^ Yasmin Saikia in her book Assam and India: Fragmented Memories mentioned Sadiya, capital of the Chutiya kingdom to be one of the two important centers of development for the Assamese language.(Saikia 2004, pp. 6–7)
  36. ^ Chutias followed a tribal tantric cult
  37. ^ Barua, S.L. Chutiya Jatir Buranji. 2004, p. 229.
  38. ^ (Guptajit Pathak:82)
  39. ^ Khanikar, Surjya kanta Chutiya Jaatir Itihax aru Luko-Sanskriti.1991, p. 215.
  40. ^ Dutta, Shristidhar,The Mataks and their Kingdom,p/30
  41. ^ Borborua, Hiteswar,Ahomar Din
  42. ^ Naoboicha Phukanar Buranji
  43. ^ Miri Chutiyas explained in "Society and Economy in North-East India"
  44. ^ Mising: An indigenous tribe of Assam
  45. ^ Bhandari,J.S.,Ethnohistory, Ethnic Identity and Contemporary Mishing Society,p.94
  46. ^ Taid, D.R.Transitional Phase of Acculturation of the Mishings vis-a-vis the Assamese society during Medieval Period of Assam,p.36.
  47. ^ Sharma, S.K. Discovery of Northeast India: Volume 2. Mittal Publications,2005, p. 81.
  48. ^ Khanikar, Surjyakanta, Chutia Jatir Itihas Aru Loka-sanskriti,p. 383-384
  49. ^ Padmeswar Naoboicha Phukan, Assam Buranji, p.30, As mentioned in the text, one of the Ahom kings adopted Muga and Paatin their royal courts by recruiting about 1000 Muga weavers from the Chutia community which shows the importance of Muga among Chutias
  50. ^ Khanikar, Surjyakanta, Chutia Jatir Itihas Aru Loka-sanskriti,p. 384-389
  51. ^ Barua, Swarnalata, Chutua jatir Buranji, p.260-300
  52. ^ Barua, Swarnalata, Chutua jatir Buranji, p.264-65
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