Forest in galo worldview of disease and healing practices:
negotiating with uyis
INTRODUCTION
Forest plays an important role in the life of the Galos. Forest not only meets their livelihoods but also shapes their faiths and beliefs. The whole landscape is divided in between human beings and Uyis (spirits). Uyis live in forests, they take revenge on human beings when they intrude in their area or do some acts culturally not approved, and they take revenge in causing disease. So they are appeased or threatened. The forest is believed to be the abode of spirits. Therefore, it is also treated as a living being. The Uyis dwellings in forests are sometimes seen as malevolent, eveready to harm human being. At the other times they act as the protector of human being. Urinating and defecating in forest besides big trees, creeper or stone are seen as an insult to the spirits or Uyis. A person who does such activities may suffer. “When it gets dark while a person is in the forest, he/ she is advised to sleep under a big tree, a big rock or in a cave. It is believed that the Yapoms dwelling in such places will treat them as a guest and will protect from wild animals and other unforeseen accidents. Therefore, when it become necessary to stay in the forest they go near big tree, stones or cave and say, “I have come to your refugee, so please help me and protect me”.(Basar, 2003, P- 31)
The people attribute the cause of disease to various agents like urom, yapom, romte, uyi etc. “Spirits, who do not get their due share in sacrifices, may cause disease and death. When anybody encroach jungle, the spirit of jungle gets angry and causes disease to that encroacher. Spirits residing in the cultivated fields when not propitiated get offended and harm the offender. Spirits of the murdered person may cause disease to the murderer. Spirits of dead relatives (oroms) whose burial ceremonies are not properly done and who are not remembered may cause disease to their living relatives”. (Nyori, 1998, P.P.13-14).
The people utilised the incredible resources of nature and earn their livelihood, and in return they acknowledge the nature through faiths and beliefs, rituals and offerings, and maintain solidarity between natural and supernatural forces. This metaphorical expression of people signifies the human-nature relationship in a holistic perspective.
The present research aims at studying the relationship among human, forest and Uyis living in the forest. For the purpose the Galo community is selected deliberately.
REVIEW OF LITERATURE
Vidhyarthi and Roy (1976) observes that experiences of certain day to day sudden happenings of disease, death an unexplainable have led tribal people into believing in other than the material visible world i.e. in the invisible spirits world or relationship. They have established a kind of close relationship between themselves and this power by adjusting themselves in two ways, by controlling or over powering the spirits by enchanting or practicing some techniques and canalizing the power for good or bad and then by offering worship to propitiate the super human power for all acquisition of things.
Pandey and Tripathy (1997) in their book “A Comprehensive History of Arunachal Pradesh” have discussed the role of Arunachalee priesthood in particular and tribe as a whole by stating “the priests or the shamans play a very important role in the religious life of all the tribes who fall in the category of hereditary shamanism”. They are to play very important role in the society and their advice is sought on almost every important occasion such as healing practice, before a hunting expedition, building of a house, and so on.
Nyori (1993) described the life of Adis in his book “History and culture of the Adis”. He contributed the early migration and settlement and origin of the Adi tribes. He also described elaborately on socio-economic life, administration and socio-cultural and religious life of Adis.
Sharma (1991) made some suggestion for the better way utilization of forest resources. He mentions how these recourses are used judiciously for the future prospects in his book “Forest Resources and their Utilization in India”.
Riddi (2006) “The Tagins of Arunachal Pradesh, A study of continuity and changed” discusses various aspects of Tagin society. While discussing religious life of Tagins he describes the role and functions of traditional priest called Nyibu. In the Tagin society Nyibu is highly regarded as he possesses the divine supernatural power to diagnose, heal and works as a medium between the physical world and unseen world.
Srivastava (1988) had given emphasize on the domestic life of the Galos. He mentioned social life of kinship, political life, customary law and justice and practice of religion and ceremonies in his book “The Gallong.”
Mido Gamlin (2002) in his M.Phil dissertation (unpublished) “Linkages between Forest and Tribes: a case study two Galo villages of West Siang district, Arunachal Pradesh” has describe about the close relationship of Galo people with environment, and to see the indigenous knowledge, developed among people to exploit natural resources in efficient way.
Jumyir Basar (2003) in her M.A. dissertation (unpublished) “Aspect of the Indigenous Knowledge System of the Galos: A case study of Nyigam Village in West Siang district of Arunachal Pradesh” highlighted about the causes of disease, suffering and death, and healing practice among the Galo tribe.
Riba (1997:111) highlighted the practice of sacred groves among the Galos of Arunachal Pradesh as, “There are many plants which are considered as sacred plants and used while performing different rituals and ceremonies. Hence, unnecessarily collection of leaves and branches of such plants at home is considered inauspicious and discouraged. Some of the Plants are rare. So complete felling of such trees are prohibited. Only required amount of leaves and branches are collected.”
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OBJECTIVES
The present study has following objectives:-
(i) to make a brief outline of the role of forest in the life of the Galos;
(ii) to discuss the concept of disease and healing practices;
(iii) to study faiths beliefs and practices relating to disease, healing system and Uyi; and
(iv) to examine the relationship among disease, healing practices and forests.
methodology
The Galos are a hill people who constitute a major tribe in the state of Arunachal pradesh. The Galo area starts in the east from the Sido valley up to the Subansiri River in the west. To their south is the Lakhimpur district of Assam and on the north-east the Siyom river forms the dividing line between the Minyong and the Galo areas. They mostly inhabit west siang district, it is the home of Galo tribe of Arunachal Pradesh. The name of district has been derived from the mighty river Siang, which is called Dihang in the plains of Assam and Tsangpo in Tibet. According to 2001 census, West Siang district consists of 21 circles, it lies roughly between 93°57? – 95°23? E longitude and 27°36?- 29°20?N latitude. West Siang district with its headquarter at Aalo is bounded on the north by China, on the East by East Siang, on the west by upper and Lower Subansiri districts of Arunachal Pradesh and on the south by Lakhimpur district of Assam.
According to statistical handbook of West Siang district 2001, West Siang district covers an area of about 8325sq.km. (Approx) with 103918 population distributed in 397 villages, of which 54349 (52.29%) are male and 49569 (47.70%) are females. Moreover, 81.72% of the total population are Scheduled Tribes. The density of population is 12 persons per square km. more than 80% of the total population live in rural areas and agriculture is the mainstay of these people. The district is largely dominated by the Galo tribe who primarily practice jhum and to some extent also settled cultivation is done.
The Galos are divided into several smaller groups and each group has its own village. These groups are Ruti-Yeko, Risi-Rimer, Tai-Mara, Chibo-Lavi, Paktu, Karka, Bogum, Lodu, Tator-Tani and Donyi-Maro. Their important settlement are Likabali, Gensi, Dari, Basar, Bam, Disi, Pagi,Angu, Bagra, Darka, Kombo, Jini, Along, Kamba, Yomcha,Tirbin, Liromoba, Taba-Sora Dumporijo. They have also settled in East Siang district mostly in Nari circle and some in Pasighat circle. The Galo practice clan exogamy and tribe endogamy.as a group they are renowned and the most numerous. They have well built features and belong to Mongoloid race. They speak Tibeto Burman language.
As per the objectives of the study, data will be collected both from primary as well as secondary sources. For the collection of primary data field work will be done in the village called Dali and its neighbouring villages namely Padi, Chisi, Dali, Nyori, Tapo, Dari, Zirdo and Ichi. For the data collection of these very villages conventional research tools are going to be used viz. observation, interview audio-visual technique etc.
Moreover, I am a Galo. So, I am quite aware of the various aspects of the Galo life related to the study area. It may be also mentioned here that myself being a Galo will be in a great advantageous position to establish rapport with the villagers and for both participant and non-participant observation.
study area
Dali, the study area is located in the hills valley of Daring circle. The circle is situated in West Siang of Arunachal Pradesh. Daring is 82 km from Aalo, headquarter of West Siang district. The circle headquarter is situated on a tableland surrounded by hills. The study village is 6km from Daring and is connected by the side of a well built road.
The settlement area, which is consisting of 30 households, is located on a flat land surrounded by hills. Its boundary is like Lige Mountain in North, Garu Mountain in East, and Tajurapa Mountain in South and Gichi Mountain in West. The village is crisscrossed by two river streams low lying land along the bank of the stream is connected for micro-hydel and is utilized for Wet Rice Cultivation, while modi-rike (jhum) cultivation is practiced on hill slopes.
The arrangement of Namm (house) in the village is not systematic, it is scattered. The houses are big and build on raised struts of bamboo or woods at a height of 4-12 feet from the ground. But half of the houses are of RCC and SP type building. Large families usually have more rooms in their house. Joint families live together under the same roof and share the same hearth but in the village some families have separate hearth though they live under the same roof.
There are about 8(eight) villages that comes under Daring circle viz. Padi, Chisi, Dali Nyori, Tapo, Dari, Zirdo and Ichi where Chisi is the nearest neighbouring village which is one kilometre away from Dali i.e. study area. Some clan like Riba, Dirchi, Bamey, Tatu, Gara, Nyodu, and Bagra exists in Dali.
The villagers are either animistic (soul believer) or Christian. Animist follows the tradional faith in the form of Donyi-Polo, of 30 households, 7 households follow Donyi-Polo religion and rest of it follows Christianity.
CHAPTERIZATION
Based on the objectives of the study, the present dissertation is divided in V chapters.
i : Introduction
II : Galo, Forest and Uyis: Myths and Legends
III : Concept of Disease and Health: Galo perspective
IV : Disease and Healing Practices- Negotiating with Uyis
V : Summary and Conclusions
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Tags: big trees, burial ceremonies, creeper, dead relatives, defecating, due share, eveready, unforeseen accidents, wild animals, worldview