Pasighat Market,East Siang,Arunachal Pradesh

Smoked Fish

Bamboo Shoots Pickles

Smoked Squirrel

Smoked Mouse

Smoked Fish

Revisited view from Ranaghat Bridge, Siang River, Pasighat II

Ranaghat Bridge over Siang River, Pasighat

Ranaghat Bridge over Siang River, Pasighat

 

2011 in review

The WordPress.com stats helper monkeys prepared a 2011 annual report for this blog.

Here’s an excerpt:

The concert hall at the Sydney Opera House holds 2,700 people. This blog was viewed about 9,000 times in 2011. If it were a concert at Sydney Opera House, it would take about 3 sold-out performances for that many people to see it.

Click here to see the complete report.

Revisited view from Ranaghat Bridge, Siang River, Pasighat

view from Ranaghat Bridge, Siang River, Pasighat

view from Ranaghat Bridge, Siang River, Pasighat

Myth and origin of the tribes Arunachal Pradesh-THE APATANIS

Apatani Tribe

 THE APATANIS

The Apatanis are settled in the lower Subansiri district of Arunachal and are one of the most advancing tribes of the state. There are no literary sources regarding the origin and migration of the Apatanis and the archaeological evidences are too meagre  to throw however, the Apatanis have preserved different myths and traditions, which throw welcome light on all aspects of their life including their origin and migration.

The Kolyung, Kolo, Wachi and Lipyo are considered as the earlier myths of the Apatanis which deal with the creation of the Universe. These myiths reveal that Abotani was the first ancestors of the Apatanis as well as of the world, who was first transformed into a perfect shape of human being on the earth. It is stated in the myths that the earth and the sky mingled with the rays of the Sun and the water and gave birth to gods, called Chatung and chanbha. These two gods mingled with goddess Chankangrima and Dokarimang who gave birth to Tani (Abutani) and Toro. As per the version of the Apatani priests, a series of Tanis were born and the last tani was known as Neha Tani. The priests furthure narrate that these were three forefathers, namely Kibo-Riba, Bani-Baro and Nichi-Nicha, who formed the paternal lines of Abo Tani. As per the Apatani myths, these three forfathers were generated at a mythical place of Apatanis called Mudo Suppung, which believed to be the present Tibet.

The oral sacred literature of the Apatanis reveals that Wuhi and Iipya Supungs were the earliest mythical places of Apa Tani where various tribes were generated. This if followed by another mythical place called Muddo Supung, where the present Tani tribe generated. The Wuhi and Iipyu Supungs are believed to be located somewhere in the belt of China and Mongolia. From Muddo Supung the Apatanis are said to have migrated to their present habitat at different times. The priests chant the mythical migration routes of the Aptanis during prayer from the border areas of Tibet and China, in the north of Subansiri and Siang district of Arunachal, specifically from the present Tunga, Lassa and Shoka passes. Afterwards, the Apa Tanis are believed to have crossed the rivers Kuru and Kime (Kamala), which flows near the Tsaaipo valley and later on reached the present valley where the ancestors of Apa Tanis settled for few generations. Then they crossed Gyayu and Supu rivers and migrated to the present valley. It is also told that after crossing Kuru and Kime rivers, the original Apatanis splits into three groups, each of which took a different route to the Apatani country. The stages on these routes refer to  some localities in the Nishi and the Miri Hills, north of the Apa Tani country. Each of these three groups of immigrants is believed to be responsible for the foundation of different Apatani Villages.

The folk stories of the Apatanis and the Nishis also reveals that the Apatanis came down from the extreme north of Subansiri and Siang districts of arunachal. According to scholars:’ though local tradition speak of an immigration of the tribes ancestors from a northern direction, these memories can only relate to the last stages of a population movement which may well have changed its course more than once.’

Myth and origin of the tribes Arunachal Pradesh-THE AKAS

The Akas

THE AKAS

The Akas are a small tribal group inhabiting the sub-Himalayan regions of India towards the southern area of the Kemeng district of Arunachal, and they call themselves as Hursso. In fact, the name Aka has been given to them by the people of the plains in Assam, which means a painted, may be because of their custom of painting their faces profusely. Nothing concrete is known about the origin and migration of the Aka Tribe. As per a Hursso tradition, recorded by Dr. Elwin,  long ago there was a man called Awa, who got married to Jusam, the beautiful daughter of the Sun, and out their union were born one son and daughter named Sibji Sao and Sibjim-Sam and they are regarded as parents of all mankind. An Other scholar Sesselmayer remarks that, the Hursso (Akas) do not pretend to be the native inhabitants of the country which they now occupy, and have been unable to account for their real home. He argues that the Akas believe themselves to be the inhabitants of the plains of Assam and that their ancestors were driven out from Partalgose on the banks of the Ghiladhari river, north of bisnath by Krishna and Baral, the famous characters of Mahabharata.

An Other scholar gives another version regarding the original home of the Akas, quoting from an Aka legend that long-long ago all men descended from heaven to earth by means of ladders. While the Assamese and the Akas of the royal blood came down by a golden ladder, the remaining Akas used a silver ladder, besides, the Monpas and the Tibetans were given an iron ladder, while the Nishis and the Adis had to be satisfied with a bamboo ladder. All these people came to the  earth on the Longkapur Hill in the Lohit valley and then scattered in search of land. The akas spent so much time resting and drinking that others got the best of the land and the Akas had to accept what was left. They at first settled at Bhalukpung where on the right bank of the Bhorali river, their two chiefs Natapura and Bayu built their respective capitals. Bayu demanded the beautiful wife of Natapura as a sort of tribute and after a number of adventures the lady with a newly born child arrived at Bayu’s palace. The child Arima grew up to become a great warrior and finally killed his own father by mistake. Overcome by remorse, he migrated to the present country of the Akas and it is from his children that the present day Akas have descended.

It may be noted here that unlike many other tribes of Arunachal, the Aka legends points out that the migration of this tribe followed from south to north. i.e. from the plains of Assam to the Hills.

THE RIVER SYSTEM OF ARUNACHAL PRADESH

Subansiri River

  THE RIVER SYSTEM OF ARUNACHAL PRADESH

It may not be wrong to speculate that, but for the existence of Punjab in India, Bibhabasu das Shastri, the then Director of Research in the Government of Arunachal Pradesh, who was credited with giving the name “Arunachal Pradesh” to the then NEFA, in 1972, would have named it Punjab, since the five major rivers of this state, namely KAMENG, SUBANSIRI, SIANG, TIRAP and LOHIT, have been associated with the region from the very early times. Anyway, a speculation apart, Arunachal Pradesh is drained by innumerable rivers and a number of streams that drain the area almost throughout the year.

Starting from the west, in the Kameng district the first noteworthy river is the Nyamjang Chu, also called Dargong, drawing the waters of Mela ridge.  Then, there is the river Namka Chu, which assumes the name of Tawang Chu. The Kameng river starts at the Kameng  range at a height of 3000 mts, which is fed by the Dirang river, which flows through the Se La Pass. Other important rivers of the district are the Bhorelli, the Bichom and the Tengapani rivers. The long and narrow valley at the foot of Bomdila range is intersected by many streams, all of which are not perennial. The important river is the Daphla Kho, which flows into the basin of the largest river of Kameng, the Bhorelli. From the south-west direction, the Rupa river runs through the Sherdukpen Hills and joins the Kameng river. The rivers of the eastern Kameng hills flow in the south-westernly direction and the rivers in the western flow in the south easternly direction.

Kameng River

The main rivers of the Subansiri district are the Subansiri, Kamla, khru, Panior, Par and Dikrang. The life-line of the river system of the district is Subansiri which makes its way across the entire length of the territory flowing from north-west to south-east, also marking approximately the eastern boundary of the district. The headwater of the river in Tibet is formed by Char Chu, Chayal Chu and Yume Chu rivers. The Kamla river forms an important part of the Subansiri drainage system. It immerges from the confluence of a number of amall rivers cascading down from the noth-western snowy heights of the district. It may not be wrong to say that the Kamla river is the Nile of the Apatani valley. The Khru river is a turbulent river and like the Kamla, cuts through precipitous gorges. River Dikrang is formed by Par, Norochi and Pachin rivers. 

 

Moving to the east, the main rivers in the Siang district are Siang and Siyom, flowing in a north-sough direction. The Siang, also called Dihang, is known as Tsangpo in its upper course in Tibet. The river, originating in Tibet, makes its way into the Indian territory east of Gelling. In Arunachal, the river covers a length of about 250 kms., and is fed by many tributaries of which Siyom, Yame and Yang Sang Chu are worth mention. The Siyom river rises from the Pari mountains in the Mechuka area and flowing east through the areas of the Membas, the Ramos, the Pailibos and the Bokars, merges with the Siang river near Pangin. Another river of the Distric worth note is Simen, which emargs from high hills of Basar, and flowing southwards merges with Brahmaputra.

In the Lohit district, the main rivers are the Lohit, the Dibang, the Kamlang and the Nao-Dihing. River Lohit is called Tellu by the Mishmis. It originates from the mountains across the north-east border, i.e. from China where it is called Zayul Chu. River Lohit has a course of about 190 kms. Through steep hills and valleys before it reaches the plains at Parsuram Kund. The Dibang is the main river of the western part of the district. Originating from the southern flank of Great Himalayan Ranges, it flows from north to south and finally meets river Lohit near Sadiya. This river is called a Talon by the Indus and changes its course very often in the foothill region, thereby making it almost impossible to bridge it. The plains towards the south of the district are drained by the Kamlang and the Nao-Dihing rivers. The main tributaries of the Nao-Dihing in the Lohit district are Dirak on the left bank and Tengapani on the right bank. The Kamlang rises from the Galo in Wakro and flows in an east-westernly direction to finally meet the Lohit river.

Most of the rivers in the Tirap district flow east to west. The major rivers of this area the Nao-Dihing, the Burhi-Dihing, the Tirap, the Namsang, the Namphuk and the Namphai. The Noa-Dihing flows east-west through the entire north-eastern and northern stretch of the district and meets the Lohit river near Namsai in the Lohit district. One of its major tributary is the Dapha river. River Burhi-Dihing, flowing south-west, joins the Brahmaputra near Borgohaingaon in Assam. The Namphuk, the Namchik, the Namsang, the Namphai and the Tirap rivers are its main tributaries. The Tirap river originates from a high peak between Laju and Wakka in the south-western region. It flows from south-west to north-east through Tirap district and then turns north and due west in the plains to join the Burhi-Dihing near Ledo. Some other rivers in the district are the Tisa, the Taken, The Tiking, the Tising ju and Tewai.

Kameng River

Subansiri River

Lohit River

THE MURDER IN 1911

THE MURDER IN 1911

Captain Neol Williamson was the Assistant Political Officer at Sadiya in the beginning of the 20^th century and wedded to the ideas of British imperialism thoroughly. Within a very short time of his appointment, he toured into the interiors of the north-eastern hills and very often crossed the line of his jurisdiction. In the year 1908, Williamson toured the Pasi, Gallong and Minyong village around the present day Pasighat. In the following year he again made the tour in Lohit valley, this time going beyond the ’Outer line’. He also toured the Abor hills going along the course of Dihang river and went upto Kebang village. During this tour, he was accompanied by Colonel D.M. Lumsden and W.L.B. Jackman, a member of the American Mission at Sadiya. Williamson and his party could not go beyond the Kebang Village due to an inter-tribal war between the Pangis and the Minyongs.

 The main objective of these tours was to gather detailed knowledge of the tribal land, explore the possibilities of the trade route through these hills to Tibet and to ascertain the extent of the Chinese influence in this area. The Adis, however, were always suspicious of these tours since during tours, they were not only required to work as porters but were also supposed to provide ration supply to the touring party without any substantial payment. Besides, the  tribals were also haunted by a common sense of insecurity and humiliation. To a primitive people, with their distinctive native culture, institutions and values, the activities of the British amounted to a direct interference in their freedom and the imposition of an alien culture on them. Like any other tribal society which valued its freedom more than anything else, this was causing irritation among the Adis. The result was explosive, leading to the murder of Williamson and his party in 1911.

 Noel Williamson was determined to penetrate into the hills with a view to fulfill his objective and once again, therefore, 1911, he penetrated again into the Mishmi hills upto Walong. There he noticed the Chinese flag at Menikari and was also reported the Chinese occupation of Rima. Noticing the Chinese activities In the Mishmi Hills he became concerned about the lot of the Abor Hills; immediately after his return from the Mishmi hills. He, therefore, chalked out a programme of tour into Abor hills. From the Chinese action he had seen in the Mishmi Hills, he at once realize the necessity of finding out the extent of the Chinese influence in these hills. Thus in 1911, Williamson ventured on another expedition of the Adi Hills that was to make an important landmark in the history of the North East.

Before proceeding to see the expedition of Williamson in 1911, let us have a look at the rules and regulations of the Government concerning such expeditions. the orders relating to the tours beyond the area of political control on the north-east border of India were  summed up briefly in the rule that the sanction of the Local Government must first be obtained in all cases. When such tours were likely involve complications that could demand the sending of a punitive expedition, the tour could not be permitted without the prior permission of the Government of India. All the official records reveal that Williamson had failed to get the necessary sanction of the Government before he started his tour of the Abor Hills in 1911.

During this expedition, Willamson was accompanied by 34 Gurkhali coolies, 10 Miris, 2 orderlies and three servants. Besides, Dr. J.D. Gregorson, a successful doctor in medical charge of the European and native staff of an important tea garden at Tinsukia and Lakhimpur, who took a deep interest in the tribes of the Hills, also accompanied Williamson. On 18^thMarch, 1911, the party reached Rottung and halted there for the night. During that night, some provisions and a case of liquor was stolen from the camp by some tribal people. Williamson asked the  village people that the guilty were to be presented before him when he returned back from his journey. The naturally made the village people very angry, since Williamson had the guts to threaten the Adis in their own land. It is suggested that the plan to murder the entire party was discussed by the villagers the same night. This was even reported to Williamson, but he did not pay any attention to it. He was confident that the Adis would not attack him since as per the nature of the Adis, they are stronger in deliberation than in action. On the next day the party marched upto Pangi village and stayed there waiting for the arrival of the porters. On the 28^th March, a Mising servant, Manpur, was sent back to Rottung with some sick coolies and some letters. Manpur, it was reported, told to the people of Rottung that he had come to take more sepoys into the hills so that the Adis could be punished. This false statement on the part of Manpur agitated the tribals who killed the four men and marched upto Pangi to take action against Williamson and his party.

On the fateful day of 30^th March, Willamson marched further from pangi, leaving Dr. Gregorson and three coolies in the camp. The tribals, gathering more men at Kebang and Babuk villages, came to the Pangi camp and killed Dr. Gregorson and the three coolies. They they followed Williamson who had reached Komsing village, which is 80 miles from the present day Pasighat. On the morning of 31th March, 1911, the furious tribals arrived there and in the broad daylight, Williamson and his party was murderd at 10:00 a.m. Only a few managed to escape to relay the news of this murder at Sodiya.

Mariyang, Upper Siang, Arunachal Pradesh

Mariyang, Upper Siang, Arunachal Pradesh

Mariyang is on of the Town in Mariyang Tehsil , Upper Siang District , Arunachal Pradesh State . Mariyang is located 48.9 km distance from its District Main City Yingkiong.

Mariyang, Upper Siang, Arunachal Pradesh

 

KEBANG and GAMBO :Adi Village Council System

KEBANG:

The Adi tribes of Arunachal Pradesh largely found in the erstwhile Siang district had developed a well organized republican system of administration. The KEBANG or the village council formed the basis of their political organization. The Adi folk songs and folklores often bear the reference to Kalu Kebo(the council of people), Kabo-Yabo (the public) and qumin-soyin(the village spirits) etc., which proves that the village council or kebang exitsted in the Adi society from the very early times.

Every Adi village is run by a council called kebang and all adult villagers are its members. All of them can participate in its deliberations which are guided by the elders of the council and are known as Kebang-Abus. The leadership of the Kebang is not hereditary but is acquired by an elder by virtue of his merits in different fields. The kebang was and is a democratic body and all the villagers are to take part in its meetings. Though there is no restriction on women taking part in Kebang, generally they did not participate in its deliberations due to one reason or another. The kebang, therefore, was generally an all male affair.

The meetins of the village council (Dolung kebang) are generally held at dere or moshup, the Adi name for public administration. During the British period, due to various reasons such as the possible fear of British intervention in their territory and curtailment of their right in the plains, two other categories of Kebangs came into being namely the Bango-Kebang or a council of many villages and the Bogum-Bokang kebang or a council of the whole Adi tribes. Due to the presence of the Britishers and their influence three more officials began to be associated with the kebang. They were the Gam, the political Jamadar and kotoki. The Gam or the Gaonburah were appointed by the Government under regulation 1 of 1945 by virtue of their influence, experience and acceptability to the villagers. Normally each clan had a Gam who could be easily spotted by the red coat that was their official dress.

   In the Keabang the proceedings are generally initiated and controlled by the experienced members called the Abus. The proceedings of the Kebang sometimes continue for days together till all participants are exhausted and arrive at an agreeable decision, failing which the kebang is adjourned for the next session. Every speaker in the Kebang begins his speech with an introduction called Abe, which narrates the ancient history and glory of the Adi tribe, and exhorts the village elders for important judgment. Cases of both civil and criminal nature are put up before the Kebang by the contending parties backed by their fellow clansmen and supporters. The Abus guide the speakers and interpret the laws, sometimes giving examples as to how a case of similar nature was decided earlier. It is noteworthy that the aim of Kebang is to make all parties agree to a compromise and not to enforce any judgment. Once a decision is taken in a Kebang its implementation is automatic. In the criminal cases, the common punishment is usually the imposition of fines and compensation to the aggrieved party.

The village councils are empowered to decide the cases falling within the jurisdiction of their respective villages. The cases which involve two or more villages, the Bongo Kebang is called and those cases or an event which can affects the entire community, the Bogum Bokang Kebang is convened. The Kebang operates on the principle of unquestionable loyaelity to the village community and customary laws. Many a times the supernatural guidance is sought through oaths and ordeals, which comprise of physical and psychological tests. The findings of the supernatural courts were considered to be final and binding though this practice is not generally encouraged now a days.

THE GAMBO

The Adis who live in Mechukha area had a different system of administration which centered around GAMBO. A GAMBO means a head or a leader or an influential person of a particular clan or village. Earlier these GAMBOS were selected by the village people to act as their leaders. This selection of the GAMBO was, generally speaking, hereditary and normally the eldest son succeeded his father. In some cases, the GAMBOS attempted to become the DERA or the chief of their village.

The Gambos decided the issue and disputes related to property, murder, thief etc.. in the village but were not arbitrary. They were guided by the customary laws and traditions. In the issues relating to relations with the outsiders, tribals or otherwise, the support of the chiefs of other village also sought. The Gambos did not have either the authority or the power to collect taxes from the villagers. The Gambos gradually lost their influence after 1954 when the Assam Frontier regulation of 1945 was enforced in NEFA.