The generic term 'Kachari' and the 'Dimasa Kachari'.

Kachari is a generic  term to denote the earliest inhabitants of a Brahmaputra valley and also its allied ethnic groups like the Tripuries(Tiprasa) and the Garos.  To substantiate this claim,  the cities and the river with a syllable 'Di(meaning water),' are known to have been  the Dimasa tradition to name region after water bodies, for instances: Dibang( abundant water), Diphu(alkaline water), Dimapur(Great river), Dibrugargh(Dibru meaning blister), Dihing, Dikhow, Diyung etc. On similar lines, the water is known as 'Chi' and 'Ti' to Garos and Tripuries respectively. Hence we find  Chirang, Tirap , Tiperah(Tripura) and so on in  a northeastern region.

Today, they inhabits almost entire Northeastern region of India. The Bodo/Boro, Meche, Sarania, Rabhas, Tiwas(lalungs) largely inhabit lower and central Assam; Sonowal, Thengals, Morans in Upper Assam;Dimasas in the hills of Assam and Nagaland; Hajong and Garos in Meghalaya ; Tripuries/Tiprasa in Tripura and Mizoram. These groups also inhabits the region of Nepal, Bengal and Bangladesh.

Due to dearth of a sources, the origin of the term 'Kachari' is ambiguous.  scholars have produced plethora of hypothesis to propound the meaning of the term 'Kachari' and none were satisfying and on other hand the term 'Kachari' has no proper meaning to the vast ethnic groups placed under the umbrella of Kachari.

Their speech classified under Tibeto-Burman, meant certainly migration from the Tibetan region. However the dates and the routes of  migration remains sketchy too. There might have been series of migration from both eastern and western boundaries of the northeast India from Tibetan region. The presence of Mech  Kacharies in lower Assam, North Bengal, Nepal and  the Dhimal tribe in Nepal, who are allied ethnic group  of Kacharies, hints of  such routes from the Tibetan Himalayan region to Assam.

The Kacharies and its allied groups like Garos and Tripuries speak in similar tongues in the past, and they have been classified into Tibeto-Burman Branch of Tibeto-Chinese linguistic group by linguist. However, today few of them like the Thengals, Sonowals, Hajongs and Saranias have lost their language in favour of speaking in Assamese or Bengali. 

Brian Hodgson, the ethnologist, classified all these Kacharies group and allied ethnic groups such as Garos and Tripuries as 'BODO'. Henceforth, the terminology for this vast group were 'Bodo group', 'Bodo race', 'Bodo Kachari race' and simply 'Bodo' came into  vogue. This has led to  a great deal of confusion and mess. To term the vast Kachari groups and its similar ethnic groups as 'Bodo'  has rendered the Bodo/Boro Kacharies, one of the Kachari community, as  a Parent of this group; and other Kacharies along with its allied group as its progeny.  In recent years, leveraging off this term, an attempt has been made to collapse the ethnic identity of Boros with the rest of the Kacharies groups and hence blurring the distinct ethnic and cultural identities of individual Kachari groups and its allied groups.

In the pages of  history, the Dimasa kingdom was known as Kachari kingdom but however one has to remember Kachari is not a single ethnic group but a generic term as said above. The Kachari Kingdom in Dimapur-Maibang(Dima Hasao/North Cachar) - Khaspur(Cachar) were invariably the Dimasas, because firstly the inscriptional records and  coins inscription  from Dimapur to Kashpur(Cachar) traced the Kachari king's genealogy from Hasnusa/Hachengsa clan- a Dimasa clan. 

Secondly, after the death of last Kachari King, Govinda Chandra,  conveying assembly of forty sengphong(clan), the kacharies were said to have elected a new king. The institution of forty clan(sengphongs) were recorded in British records and these forty sengphong(clan) is endemic only to  the Dimasa Kacharies.

Thirdly, the Kachari capital, Dimapur, etymologically got its name from the Dimasa language. Dimapur as per  Dimasa language is 'city(pur) of Dima(Big river)'. 'Pur' is a sanskritized meaning to denote city. The Dimasa itself mean 'Children(Basa) of Dima(Big river)'. In Ahom Buranjee, the river flowing in Dimapur was known as 'Tima', probably mispronunciation of river Dima and they were categorically known as 'Timisa' to Ahoms.

Fourthly, Kacharies were not only concentrated in the Kachari kingdom  but in entire region of Assam. The Dimasa Kingdom was known as 'Kachari kingdom' but there were other groups of Kacharies elsewhere beyond this 'Kachari kingdom'. In medieval period (12-13th century) the Bodos/Boros, Meches were inhabiting in the Koch kingdom, Kamatapur. In fact, the mother of progenitor of  the Koch kingdom, Kamatapur, was of Mech origin. In upper Assam, during Ahom's rule, one of the khel (administrative unit) was named after Sonowal, the sonowal khel, wherein people  were trading with gold (Goswami, 2012:pp31).The syllable 'Sono' meant gold.The  Sonowal Kacharies were certainly the Kacharies in Sonowal khel trading or working with the metal gold.

Having said about Kacharies of Assam, its allied group like Tripuries(Tiprasa) had glorious kingdom ' Tipperah' in the past, around the present state of Tripura and some parts of Bangladesh.
                      
References:

Barpujari, SK.(1991).History of Dimasas(from Earliest Time to 1896AD).Haflong: Autonomous Council NC Hills  District.

Gait, EA.(2011).History  of Assam. Guwahati:Surjeet publications.
Goswami, Priyam.(2012).The History of Assam from Yandaboo to parition,1826-1947.Kolkatta: Orient Blackswan.

Myth Origins Of The Dimasas

According to popular beliefs amongst the Dimasas, at the beginning world was uninhabited. Then two divine beings one male and one female appeared. The male was called 'Bangla Raja'- god of Earthquake and female was 'Arkhidima'- Eagle Goddess. The two fell in love and Arikhidima flown to all four corners of earth in search for laying her eggs. At long last, discovered a place called Dilaobra and Sangibra. Flowers blooming, shining land with huge banyan tree therein. she laid seven divine eggs, out of  which born Sibarai from first egg, followed by Du Raja, Naikhu Raja, Ganyung-Branyung and Hamyadao. All the six gods were in human forms and considered as ancestors of the Dimasas. After long span of time, Arkhidima learnt that seventh egg was in same state and could not be broken naturally. 

she asked her sons to break open it but none dared to do this. Finally  Hamyadao gave a heavy kick to the egg. Alas! born the evil spirit from the immaturely broken egg which is believed to be causing calamities and chaos by  the Dimasas. The rest of six gods are worshipped by the Dimasas as their human ancestors. By this legend, the Dimasas propound that the term 'Dimasa' is derived from Arkhidimasa(Sa means children)  meaning children or descendent of Arkhidima.

The first son of divine eagle, Sibarai, has often led to debate whether he was the same Siva of Puranic Hinduism. some scholars enunciated the differences of Hindu Siva and Dimasa's Sibarai to evinced that they are two different persona. The difference are marshaled from Puranic description of Siva i.e his forms, his families, symbols associated with him, his Nandi vahana(vehicle) and so on  which are in constrast with Sibarai who is not heard of with such attributes in oral tales.

However Hinduism has never uniform in practice, it took different form in wherever it spread and took the local elements of it. Assam has come into yoke of Puranic Hinduism since Gupta period(500AD) and it is apparent  in Kalika Purana, which is composed in Assam around 8th-10th century. Kalika Purana connects Assam with the geography of Ganga valley, has fabulous stories of how Visnu established Narakasura as the ruler of Pragjyotishpura from videha region(Bihar). Further foci of this Purana revolves around worship of Kamakhya devi, known to be another form of Parvati. The site Kamakhya, as other historian opines was perhaps site of worship of tribal mother goddess that have assimilated in Puranic Hinduism by associating with devi i.e. Parvati of Puranas. In my opinion, Dimasa's Sibarai is perhaps localized version of Puranic Hindu Siva and the assimilation has been other way around by making him the progeny of Arkhidima.

The Sanskritised version of myth origin states Dimasas are descendent of  Hidimba, a character of  popular Mahabharata epic. According to this epic Hidimba- demoness felt in love with Bhim of Pandava family. when she insisted for marriage with him initially she was rejected by his mother , later she was allowed to proceed for marriage  with condition that she can remain with him in a broad daylight and leave him at night. Thereafter Hidimba begot  a son -a demon Ghatokacha, which the epic describes him to be strong, powerful and giant. Ghatokacha as prescribed in Mahabharata was believed to be part of  Pandava's war against Kaurava family.

The epigraphic, numismatic and historiographic  evidences shows that Dimasa kingdom was known as Heramba(Hidimba)  Rajya[1]. The Rajmala (Chronicles of Tripura) , Koch Bansabali ( Koch genealogy ) and many other text refer Dimasa kings as 'Herambabeswara'.Therefore  king was known as Herambeswara or  Haidambeswara all synonymous with Lord of Hedamba or Hirimba[2].  It has been suggested by many that Dimapur (capital of Dimasa kingdom) was corruption of Hidimbapur. However Edward Gaits believes it was Brahmanas who have connected Hidimba with origins of Dimasas[3]. The Hidimba being described as 'demon' probably hints that she is non Aryan in creed  or local native. 

Tracing of genealogies from the Brahmanical texts, probably meant there was an attempt to place the origin of Dimasas into the ambit of Brahmanical tradition after coming in contact with them. Perhaps Crafty Brahamanas devised such schemes to impress the Rajas of Dimasa in medieval period.

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End Notes:

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[1]B.N. Bordoloi, 'The Dimas Kacharis Of Assam', (second edition),1984, p-8

[2]NG Rhodes, SK Bose, 'A History of the Dimasa-Kacharis As seen through coinage',2006,p-4

[3]Sir Edward Gait, 'A History of Assam', 2011(sixth reprint), P-303. 

  

The Dimasa Kachari- Identity

Dimasa Kacharies

Today, the  Dimasas   largely inhabit  in Dima Hasao District (erstwhile North Cachar Hills / NC hills)  and there are considerable population of the Dimasas in the districts of Karbi Anglong, Hojai, Nagaon, Cachar in Assam; and in Dimapur region of Nagaland.

The term 'Dimasa' literally means ' descendant or son of the big river'(Dima-basa) in Graodima ( Dimasa language). Dimasas are of Tibeto Burman race of Indo Mongoloid stock and linguistically belong to Tibeto Burman.

They are scion of  'Kachari group'. 'Kachari' is a generic term  which includes Boro Kachari, Dimasa Kachari , Sonowal Kachari, Mech, Hajongs, Tiwa(Lalung),  Rabha, Thengal, Sarania, Dhimals(in Nepal) and its allied ethnic groups like Garo, Koch, Tiprasa(Tripuri tribes- Debbarma,Reangs, Jamatia etc)  . The tongues which these group speak are akin to each other, which Brian Hodgson, an ethnologist, has classified as 'BODO' ( not to be confused with Boro/Bodo community who themselves form under this category).The Kacharies are the earliest inhabitants of Brahmaputra valley prior to advent of Ahoms in this region[1].

The identity of Dimasas, is not of recent one but known since medieval times. They were known to Ahoms 'Timisa', a misspelling of Dimasa, in their chronicle Buranjee.  What makes them distinct ethnic group amongst Kacharies is that the structure of society, practices and belief are grounded in system of clans i.e both male clans(Sengphong) and female clans(Jadi/Jilik).

The Dimasa society is a Patriarchal one where head of family is the man of the house. However because of 'Clan System' , the Dimasa women enjoy high status like her male counterpart. Dimasas have 40 male clans(Sengphongs) and 42 female clans( Jadi/Jilik) and they are clan exogamous. Dimasas are deeply rooted in Clan system hence B.N. Bordoloi quotes in his book 'The Dimasa Kacharies of Assam' , "Dimasas clan tie is so deep rooted that offence done to a clan member by a man outside the clan is considered to be offence against the member of the entire clan without considering whether the clan member is guilty or not. Retaliation takes immediately" [2].

The faith of Dimasas today is amalgamation of  Hindu beliefs and local indigenous belief or animism. They worship their irrespective clan deities by reciting prayers, sacrifices of animals or fowls and by offering rice liquor 'Jzu'. The worshipping of Hindu God and Goddess runs parallel to this animistic faith. Although in recent years a few handful of Dimasas have converted into Christian faith, the role clan still persists amongst them too.

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End Notes:

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[1] Sir  Edward Gait, 'A History of Assam', 2011(sixth reprint), p-299

[2]B.N. Bordoloi , 'The Dimasa Kacharis of Assam',1984,P-44