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The role of Goddess Kesaikhaiti in shaping and constructing the identity of the Deoris

2023; Routledge; Volume: 25; Issue: 2 Linguagem: Inglês

10.1080/14631369.2023.2245764

1469-2953

Munmi Rajkumari, Debarshi Prasad Nath,

Anthropological Studies and Insights

ABSTRACTThis article examines the role of Goddess Kesaikhaiti in the construction of the ethnic identity of the Deori community of Assam. The Deoris have successfully established their identity as followers of Goddess Kesaikhaiti. We also look at the goddess's association with other ethnic communities of Assam. There is a marked difference between Goddess Kesaikhaiti and the other institutionalized goddesses of Assam or India. Most importantly, beliefs and practices associated with the goddess that are prevalent in different parts of the state of Assam reveal some of the age-old syncretic traditions that have marked the indigenous communities and their public life for many centuries. Thus, seemingly contradictory philosophies of Vaishnavism (with its strong message against animal sacrifice) and the sacrificial rituals associated with Goddess Kesaikhaiti continue to exist together. An analysis of the figure of Goddess Kesaikhaiti thus throws light on many important aspects of the societies of Assam.KEYWORDS: Ethnic identitiesKesaikhaitiDeorisIndigenous beliefAssam AcknowledgmentsWe express our sincere gratitude to the editor and reviewers for their invaluable ideas and suggestions which have significantly contributed to improving this paper. Equally important, we cannot overlook the informants whose indispensable assistance was pivotal in conceptualizing this work.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Brahminical priesthood is generally an accepted convention in Hinduism. On the contrary, the Deori priestly class is a rarity; the Deoris belong to the Indo Mongoloid fold (Kakati, Citation1948). However, notably, they enjoyed a privileged status in society identical to the Brahmins during the medieval period of Assam. We have referred to the Deoris as non-Brahmins to highlight the unusualness of their practice. The Deoris have been enjoying a privileged position as priests of their local gods and goddesses following and practicing their folk beliefs and ritualistic practices. This is unique because generally it is the Brahmins who perform the role of the priest in Hinduism; it is the Brahmin who is associated with the veneration of mainstream Hindu gods and goddesses.2. We use the term 'Sanskritization' in the context of medieval Assam in a guarded manner. We use this word to describe the process of aspiring and achieving class mobility when various ethnic communities adopted the dominant religious ideology and their gods and goddesses. For example, the changing identity of the Goddess Kesaikhaiti was embraced by followers of Hinduism or Buddhism. Our view of Sanskritization draws from M. N. Srinivas, who said 'Sanskritization is the adoption of customs, rituals, ideology, and way of life of a higher, often twice-born, caste by a lower Hindu caste, tribal, or other group' (Srinivas, Citation1956).3. During medieval times in Assam, the great saint named Srimanta Sankardeva pioneered the Neo-Vaishnavite movement, which initiated a religious revival in the socio-cultural life of the Assamese people. His ideology emphasized the belief in one God. At that time, different ethnic groups in the valley had their own traditional faith and belief in folk gods and goddesses.4. The Sal tree is a revered symbol in several parts of India. The Sal tree is considered sacred in the Bengal region and Bangladesh, as it is believed to be the dwelling place of a goddess named 'Swarna Burhi' or 'woman of the grove.' This goddess is associated with the plant and aquatic life that can be found in and around the Sal tree groves (Damudar, Citation2002). Additionally, in Hinduism, the Sal tree is connected to Lord Vishnu (Nandita Amirthalingam, Citation2014). It is believed by the Deoris that Goddess Kesaikhaiti has the strength to uproot even the mighty sal tree.5. Pator Saal is believed by local people as the meeting point of all the ancestral deities of the Deoris.6. The period from the 13 th-16th century was a period of the rise of various local powers in the history of North-East India- Chutiyas, Dimasa-Kacharis, Kamatas, Koches, Jayantias, etc. Among all of them, the Chutiyas' connection with Goddess Kesaikhaiti is of great importance. They seem to have established their kingdom in Sadiya in Upper Assam and the adjoining areas of Arunachal Pradesh before Ahoms (Neog, Citation1977 −78; Gait, Citation1926). The ruins of Bhismaka Nagar preserved in Arunachal Pradesh were said to be the city of Sadiya (the political centre of the Chutiyas). In different subsequent periods Chutiyas were assimilated with different ethnic communities of Assam like Ahoms, Tiwas, Misings, Motoks, Morans, and Barahis. It was said that among all the ethnic communities of Assam, Chutiyas first adopted Hinduism (Baruah Nath, Citation2007, 229–269).7. As per the Assamese English Dictionary 'Hem Kosha', the term Khel specifically pertains to a group of individuals who have been summoned by a monarch to carry out particular duties. Additionally, it can also be defined as a brotherhood or a gathering of people with a shared purpose (Barua, Citation1998, 268).8. Dibangiyas, Tengaponiyas, Borgoyans, and Patorgyas were named after the rivers found in the Deori kingdom. The Dibangiyas lived by the Dibang River, the Tengaponiyas by the Tengapani River, the Borgoyans by the Borgang River, and the Patorgyas by Paat Sadiya (Bora, Citation2020). Notably, all the mentioned rivers are presently found in Arunachal Pradesh. However, these divisions of the Deoris are classified based on the ancestral deities they worship. Regarding these divisions we mentioned in page no.5.9. Historians have discussed the influence of Aryanisation and Brahminical fold of worship on the folk religious traditions of Assam through an analysis of mythical and textual narratives. Traditional religious doctrine has of course glorified the 'innate' supremacy of Brahmins and Kings, which might be a possible reason for the higher position of Brahmin priests during the reign of different kings in Assam. But at the same time, possibly, the supremacy of the Brahmin in the religious sphere of Assam was a threat to the tribal priests of various ethnic communities. Rabhas, Ahoms, Tiwas, and Dimasas had their tribal priests conduct the folk religious traditions and rituals. However, notably, Deoris have managed to parallelly hold on to their tradition, unlike many other ethnic communities who have gradually been dissociated from service of their own gods.10. Joydaam was believed to be the abode of all the ancestral deities of Deoris.11. 'Hem Kosha', the Etymological Dictionary of the Assamese language, defines the term 'thaan' as a religious establishment of the Vaishnava community in Assam. It is a place of worship generally located at the cremation ground of a Guru, in order to commemorate his memory (Barua, Citation1998, 842). In Deori folk songs, the use of the word 'thaan' reflects the impact of Vaishnavite principles on the religious and cultural aspects of the Deori community.12. Local legends of Assam tell the story of Bhismaka, a legendary figure and father of Rukmini who ruled Kundilnagar in the Sadiya region. Kundilnagar is also known as Bhismaknagar; the ruins of this city are found in Lohit, Arunachal Pradesh. Bhismaka and Rukmini are two mythological characters from the Mahabharata.13. Literal meaning of Devi Mahatmyanam is 'Glory of the Goddess'. Reference to this is found in Markandeya Purana. This spiritual text, also known as 'Durga Sapta Shati' (seven hundred Slokas about Goddess Durga), is recited during Durga Puja and eulogises different forms of the goddess.14. Kalika Purana is a Hindu religious text written in the 10th-11th century. It is considered one of the eighteen upapuranas in Sanskrit and is dedicated to the worship of Kali as the wife of Lord Shiva. The text glorifies various forms of the goddess and provides detailed procedures for the rituals required to worship her. It belongs to the Shakta branch of Hinduism. Kalika Purana is equally known for giving a comprehensive idea of human sacrifice.15. The Kamrupa Pitha is an ancient geographical division of Kamrupa; it is generally divided into four different areas: Ratna Pitha (stretching from the Karatoya River to the Sankosh River), Kama Pitha (from Sankosh to Rupali River), Swarna Pitha (from Rupali River to Bharali River in central Assam), and Saumar Pitha (Bhairavi and Dikarai River in eastern Assam). Nath (Citation1948) described the physical geography of ancient Assam (Kamrupa) as an 'Earth Mother' divided into Saumar Pitha (extending from high hills on the North-East frontier towards South-West with the Brahmaputra River from Sadiya up to the Bharali River in the present Darrang District), Ratna Pitha (between the Bharali River and the Rupashri River in the present Nagaon district), Kama Pitha (Guwahati area up to the Manas River), and Bhadra Pitha (the lowest region of Kamrupa which is known as a venerated region).16. Vajrayana Buddhism, a tantric form of Buddhism, emerged in Tibet between the 5th and 7th centuries. Within the esoteric branch of Buddhism, the Goddess Tara is widely worshipped. Interestingly, Tara takes on different forms such as Red Tara, Blue Tara, Black Tara, and Yellow Tara, which are similar to the various incarnations of Goddess Shakti found in Hindu Tantric texts. However, whether Goddess Tara was originally a Buddhist or Hindu goddess is still debated among scholars (Gogoi, Citation2011, 222–223).17. B. Kakati, The Mother Goddess Kamakhya, 60; R.M. Nath 'The Background of Assamese Culture', 69.18. Tathagata is a Pali word. Gautam Buddha uses it when referring to himself or other Buddhas in Pali canon.19. Indra Pala was the ruler of the Pala Dynasty of the Kamrupa region (960-990AD).20. D.C. Sircar worked as a Government epigraphist in India in 1958. Smt. Debala Mitra, Superintendent of the Archaeological Survey of the Eastern Circle of India, sent him an ink impression of an inscription. She had copied it from the Tamreswari temple near Paya in the Lohit District of Arunachal Pradesh, NEFA (North-East Frontier Agency) (Sircar, Citation1967-68, 17).21. Agrahayana or Margasirsa is a Sanskrit name of a month in a year, generally coinciding with Nov- Dec.22. Sircar referred to Mukta Dharmanarayana as 'Yuva-Dharmanarayana', implying that he was younger than his father, Vriddhraja, who was the old king. Sircar believed that Vriddhraja was the ruler of the Chutiya royal family in the Sadiya region.23. Kundil is mythologically known as the kingdom of Sadiya, also called Bhismaka Nagar (Bhismaka Town). The ruin of this Nagar is still preserved in Arunachal Pradesh.24. Historic 'Mohong' is mentioned as a salt-producing area in the Patkai range, called 'Satai Parvat' by Kacharis in Assam. Mohong is now located in the Lohit district of Arunachal Pradesh.25. Ankiya naat is a traditional one-act-play of Assam devised by the great saint and poet of the 15th century, Srimanta Sankardeva. The purpose of this drama is to propagate Vaishnavite faith. The stories of these plays are taken from mythological, religious texts such as the Ramayana and the Mahabharata.26. In 1817, the Burmese invaded Assam and took control of the region, which marked the decline and disintegration of the Ahoms in Assam's history. However, the British came in 1824 and defeated the Burmese, ultimately taking control of the valley. (Acharyya,1995, 49).27. R.M. Nath 'Surya, Kali, Ganesha Images and Terracotta Plaques of birds and floral designs from the ruins of the Tamreswari Temple.'1948, plate XXV (1,2,3).28. The divine weapon of Lord Vishnu is a spinning discus weapon with 108 serrated edges.29. The term 'Kshatriya' originates from Sanskrit and refers to a social class in Hindu society associated with warrior aristocracy.30. Maibang was once a capital of Dimasa Kachari Kingdom during medieval period in Assam.31. The word 'Poroja' refers to the masses, while 'Jorouruwa' means something that is 'full of hole', as defined in the Hem kosha -Anglo Assamese Dictionary (Barua, Citation1998, 390). However, it could also refer to a state of deprivation – the masses as destitute. This word may therefore be taken to refer to the oppressed masses. The rebels used the slogan "Poroja O' Jorouruwa" to motivate the oppressed masses to join hands and fight against the king's tyranny.32. The 'Moamoriya Rebellion' was a significant event in the history of Assam as it marked the end of the 600-year rule of the Ahom dynasty. This conflict took place in the 18th century (1769–1805) between the Moamoriyas, who were followers of the Moamoriya Sattra from the Moran and Matak communities, and the Ahom kings. During their reign, the Ahom kings such as Rudra Singha and Siva Singha utilized Shaktism to strengthen their monarchy's position. However, neo-Vaishnavism posed a threat to their power as it believed in Vaishnavism and allowed easy access to the common masses (Dutta, Citation1985, 83–85).Additional informationNotes on contributorsMunmi RajkumariMunmi Rajkumari is a research scholar at the Department of Cultural Studies, Tezpur University, Assam, India. She is presently writing her PhD thesis on the sacred cosmology of the Deoris. Her areas of interest include the study of oral narratives, ethnicity, folklore, and religion.Debarshi Prasad NathDebarshi Prasad Nath writes on culture, films, and literature. He has published in journals like Economic and Political Weekly, Comparative Literature and Culture (Purdue University), Critical Arts: South-North Cultural and Media Studies, Quarterly Review of Film and Video, and Ethnicities. He has jointly co-edited the book titled Reflections of Dance along the Brahmaputra: Celebrating Dance in Northeast India (Routledge, 2023) with Ralph Buck and Barbara Snook.