1. Culture of the Marma’s:
The Marmas are subdivided
into 12 clans, named after the place from where they migrated. These clans
include the Ragraisa, consisting of Marmas living south of the Karnaphuli
River, the Palaingsa from Ramgarh Upazila, the Khyongsa from riverside
communities, the Toungsa from the hill ridges, and smaller clans including the
Longdusa, the Frangsa, the Kyokara-sa, and the Talongsa.
The culture of the Marmas is
similar to that of the Rakhine people, including their language, food, clothes,
religion, dance, and funeral rites. Marma men wear a sarong called lungyi,
while Marma women wear a sarong called thabein.
Marmas mostly depend on agriculture, traditionally practicing
slash-and-burn cultivation on the hills. Their belief in Theravada Buddhism is
as deep as the Rakhine society's, with an emphasis on ritual practices in
deities. Some Marmas also practice animism and Islam.
Marmas follow the Burmese calendar. They celebrate the New Year, called
Sangrain, which begins on the first day of Bohag. They make sangraimu, which is
a form of traditional cakes. They take part in Sangrain Relong Pwe (Water
Festival/water pouring), where young Marma men and women spray each other with
water. Sangrai is celebrated in three days, on the 1st day, called Painchwai or
Akro, homes are decorated with flowers. On the 2nd day, Sangrai Akya, Marmas
participate in traditional sports, dances, cultural activities and hold
meetings regarding community issues. They also go to monasteries to participate
in the Buddha statue's bathing (cleansing) ritual on this day. On the 3rd day,
called Sangrai Atada, they cook a vegetable dish made out of more than 100
ingredients, called hangbong (pachan in Bangla).
Historically it is believed that the Arakanese emperor has invaded the
south-eastern region of the current Bangladesh. Since then the region was ruled
under the Burmese emperor and Marma ethnic groups were established from that
period. Their cultural traits are connected to their ancestral heritage,
including dress (which is called thumbui—the lower part, and angi—the upper
part), food (mostly spicy, sour, and hot), writing (Burmese script),
traditional songs and musical instruments (for example, kappya, jjea, and
kharra). They speak Marma, and the majority are Theravada Buddhist. They have
many festivals during the year, but Sangrai is regarded as the biggest
celebration among them. It is a tradition to welcome the New Year according to
the Buddhist lunar calendar. This festival held for three days, and the popular
ritual during the second and third day of the festival is to splash water on
each other. They believe that the water takes away all the sorrow and pure up
our soul and body, so one must to greet others (even strangers) by splashing
water on them. But the culture of marma is unique. It has also their own
language, tradition, culture etc.
2. Traditional Dresses of the
Marma’s:
Marma men usually wear “Lungi” or “Sarong” which is
long skirts and shirts. Lungis made of coarse cloth and a shirt without collar
but having several pockets. At the time of festivals, senior member of the
society use close fitting coat called “Prakha Angyi” over the shirt buttoned at
the thro on the head they use a white kerchief known as “Goung Poung”. Some
Marmas prefer “Matoray” (tattooing) for the beauty of the body. Educated
sections use trousers, shirts and shoes. The common traditional dress
constitute for the Marma women as “Thami” for the lower part of the body till
bottom of the ankle and the “Ngyi” (blouse) wear for upper parts. To make them
attractive and charming, the female keep tuft called “Chaing Thung” on the
head. Sometimes, they decorate their heads with flowers and jewels. “Saloar and
Kamiz” are also popular dress of young Marma girls.
Marma men and women typically wear ‘thami’ (sarong) and
‘angi’ (blouse). However, the angi used by the men is more a waistcoat than a
blouse. Marmas make their own dresses using
traditional weaving technology, although many now purchase common Bangali
dresses from the market.
They usually do not wear shoes, but this tradition, too is
not in vogue now thanks to increased association with other peoples. Kitchen
utensils in a Marma family are mostly earthen or made of bamboo and wood. Many
families, however, use aluminum wares like pots, pans, plates and glasses.
In the evolution of time, there has been a radical change in
the dress of the Marmas. In today's Marma society, almost everyone uses
"lungi". Adolescent boys are seen wearing "lungi" as well
as pants-shirts. Girls of all ages except older women like to wear colorful patterned
dresses. The use of "Rangai" (bras) by Marma women has gone up.
Instead, colorful "thubuins" designed on the lower part and advanced
tops, blouses and modern bassiers on the upper part are seen to be used.
3. Religion of the Marma’s:
Religion is one of the defining characteristics of
Marma ethnicity in the CHT. Together with language and other cultural
characteristics, religion constitutes and important feature of the Marma ethnic
identity. Marma ethnicity has always been closely associated with Theravada
Buddhist institutionalism, a type of Buddhist institutional tradition that is
practiced in Sri Langka, Burma, and Thailand and other parts of Southeast Asia.
Like the Buddhists of South
and South-east Asia, Marmas are Theravada Buddhists. Written in Pali, the
Tripitaka is the sacred book of Marmas. In religious matters they have been
divided in two groups: the Monastic Community and the Laity. The Buddhist monks
maintain celibacy, wear yellow robes called “Civara” and live in the temple,
while the Laity leads a family life with wife, children and relatives.
Marmas believe that their birth, death, reincarnation and all activities
in life take place under the influence of a supernatural power, which they try
to satisfy through their rites and rituals. Animism is also in practice among
them, like other tribes and sub-tribes, believe in superstitions, magic and supernatural
powers, which they try to
satisfy through their rites and rituals. They are Buddhists in faith. Animism
is also in practice among them. They perform all the important Buddhist
religious festivals and also various rituals and worships to satisfy different
gods. Dreams have a very strong influence in decision making in their everyday
life.
The marma religious ceremony was Buddha
Purnia/Modhu Purnima (Pyachowai Puye),
Ashari Purnima (Wachhu-puye), Ashini
Purnima (Wagyai-puye), Kathin Chibor
Dan (Kthing-puye) and Celebrate Marma
New Year and Water Festival (Sangrai-puye),
Boishakhi Purnima (Nyongri Long- Puye),
Modhu Purnima (Pyare Long-puye), and
Probojya (Sahng pru-puye).
4. Property Distribution of the
Marma’s:
The nuclear family is predominant in the Marma
community. Although the husband is the head of the household, the wife also has
a significant role in the family. Kinship ties are quite strong in the Marma
society. Such ties are both affinity and consanguineous. The property
inheritance, in general, follows the old Burmese line of inheritance called
“Thamohada”. Both sons and daughters inherit parental properties. The “Auroth” (most
favourite) child gets the ownership of the house and has to take care of the
parents. In recent times, however, inheritance of landed property follows a
rule according to which the property is distributed in the ratio of 2:1 between
sons and daughters.
Though the father is the formal head of the family, both male and female members have equal rights. Sons and daughters inherit parental property in equal proportion.
5. Food Habits of the Marma’s:
Rice and boiled vegetables
are major food items of the Marma people. ‘Nappi’ a paste of dried fish, is a
favourite. They enjoy rice bear and smoke indigenous cigars. The marmas take
fish, meat and variety of vegetables with rice. They prepare a delicious soup
of chiken and Dillenia indica. Boiled vegetables mixed with chillies called
Tohza are a favorable menu to them. They use nappi/awangpi made from dried fish
to cook curries. They also supplement their food requirement by gathering tree
leaves, roots, and tubers from the forests.
They also eat vegetables,
fish and meat as an adjunct to rice. Vegetables include farm-grown vegetables
as well as a variety of herbs and fruits that grow naturally in the forest. The
young tips of bamboo and a few species of wool are very favorite food of the
Marmas. They often use different types of “Shutki” (dry fish), “Nappi” (a paste of dried fish,) in
their curry. In addition to fish in aquatic animals, crabs, oysters, snails,
cuckoos and amphibians, golden frogs and turtles are their delicacies. Meat
includes domesticated chickens, cows, goats, buffaloes, pigs, ducks and
pigeons. Marmaras also eat wild boar, deer, guisap, hedgehog, pigeons etc.
6. Economic condition of the Marma’s:
Agriculture is the main occupation of Marmas. Jhum cultivation is their primary agricultural pursuit. Small-scale homestead gardening is also common among them. Other important economic activities of Marmas include basketry, brewing and wage labor. Weaving is a very common activity of Marma women. Marmas were not market oriented in the past. Their economic activities and production system were geared to their subsistence. Recently they have become involved in trade and commerce. Produces of the Marma people are sold mostly through middlemen. Some Marma families now operate small retail stores. The Marma practice shifting cultivation, and many cut wood and bamboo which are sold to the Bengalis. The Marma tend to be rather isolated from the majority population, though this has been changing as more and more Bengalis move into the hill tract areas.Some of educated marmas are do job as well as business.
7. House Structure of the Marma’s:
The Marma people
believe that east-facing houses are the best. For this reason, in some areas
inhabited by the Marmas, the construction of road-facing houses is seen in the
middle of the village, but in most of the areas, the houses of the Marmas are
facing east. It is customary in Marma society to perform certain rituals before
constructing a house.
The houses of Marma people are made of bamboo, wild grass and straw. These are built on elevated bamboo or wooden platforms (machang). Every room of the house is a bed room-cum-store. The space underneath the machang is used for various purposes such as keeping livestock, storing fuel wood, or accommodating handlooms for weaving. Some houses, however, are made of mud and built without machangs.
8. Social Administration of the Marma’s:
The traditional political administrative system in the Marma community is a three-tier one. Village level administration is headed by a Karbari. The Mouza level is headed by a Headman and the Circle level is headed by the Circle chief called “Raja”. The main responsibilities of the village Karbari, the Headman and the Raja are collection of jhum tax. In addition, each is entrusted with various socio-cultural responsibilities including mitigation of disputes, pronouncing judgements, and maintaining law and order at their respective levels of administration.
9. Rituals during the birth of the Marma’s:
In
some areas of the Marma society, as soon as the child is taken in the mother's
womb, in order to prevent the evil eye from falling on the mother and the
newborn, they go to the healer (Voidya)
and judge/calculate the sign of zodiac, misfortune of the mother. If necessary,
these deities are worshiped with various Worship materials for their
satisfaction. In many cases pregnant mother is allowed to hold amulets /
charms.
"Mui Jang" (Delivery
room): At the time of childbirth, the pregnant woman is
kept in a separate room. This room is called "Mui Jang" / Mui Kheng”
in Marma language. A "Chhra-ma" (midwife) stays in this room all the
time. "Chhra-ma" is accompanied by a couple of elderly relatives.
After the baby is born, the umbilical cord is cut with a "Klaisyong"
(a thin, sharp slice of bamboo bark) and the remnants of the umbilical cord and
the fabric used in the lower part of the maternal mother are buried in a corner
of the yard. The newborn's body is then wiped with lukewarm water. At the same
time the mother is bathed with lukewarm water.
Things to do during prolong
labor/delivery: If for some reason the child is late to
be born or if the mother seems to be having a hard labor pain, then a hen are
cut and worshiped in the nearby river / stream for baby born smoothly. From the
time the baby is born, a "chfo" (stove) is made in a corner beside to
the maternal mother and a fire is lit Ein it, and hot water is kept in a clay
pot for maternal mother use as needed. If there is pain in the abdomen of the
mother, hot shake is given. At this time, if the mother has a headache, she is
allowed to sniff by crushing "Chamuknak" (fenugreek) and
"Jaduk-si" (nutmeg). In the southern part of the Chittagong Hill
Tracts the maternal mother of the Marmas has to stay in "Mui
Jang"(Delivery/labor room) for 7 days. The newborn is given a haircut
within those seven days and the ears are pricked in the case of a doughter. The
maternity mother of the "Plaisa" Marmas had to stay near the
"chafo" (stove) for three days. After three days had passed, a piece
of wood, along with some freshly cooked rice and a fire in the maternity stove,
was placed on a banana leaf on one side of the junction of several roads near
the house. In many cases, small baskets made of cane made from bamboo are used
for worshiping with rice, parched rice, banana, etc., and at the same time new
stoves are made by breaking the maternity stove. It is called
"Mingboik" in Marma language.
"Pkha-Tang"
(Cradle inauguration): Three days after the birth of the
child, the newborn is raised in a cradle and formally rocked. It is called
"Pkha-Tang" (Cradle inauguration) in Marma language. During the
inauguration of the cradle, first a small stone, a piece of iron and cotton are
placed in an empty cradle in a convenient place and the cradle has to be rocked
three times. Then the newborn child is made to swing and the cradle has to be
rocked three times with stones, iron and cotton. The purpose of placing a stone
in a cradle is to make the child as patient as a stone. The purpose of having a
piece of iron is to make the child's body as strong and strong as iron. And the
purpose of keeping cotton is to make the child in his mind as transparent and
soft as cotton. The word that has to be swayed is "Kyah-nyang kyaing,
sai-nyang mraing, gowai nyang-pao" (Be as hard as stone, be strong as
iron, float like cotton)
"Plaingsa"(Marma
of Khagrachari) trim the newborn's hair a month after birth. Its name is
"Chengu-boy" which means to cut new hair. A barber is called for this
job. Then the cut hair in the new cloth is kept in a clean place at the base of
the banana tree. The purpose is to make the child's life as smooth as the shade
of a banana tree.
"Mdetang-poye"
(apology ceremony): In some areas of Marma society,
"Mdetang-poye" (apology ceremony) is an essential ritual after the
birth of a child. Relatives, friends and children are invited to attend the
ceremony. In particular, those who have collaborated with "Chhra-ma"
(midwife) and "Chhra-ma" on the birth of the newborn are invited. On
this occasion, the parents of the child are apologized for the act of giving
birth to their child with gift items to the "Chhra-ma" (midwife). On
this occasion food is served for the welfare of mother and child and the guests
bless for the welfare of mother and child after the meal.
"Muingkyang Poye"/ Baby naming: Astrology judgments are then considered with the birth date of the child through Vaidya to name the newborn. Many have resorted to Buddhist monks in Kyang (Bihar) for this work. "U" is usually added to the name of the first child born in the Marma family and "Thui" is added to the name in the case of the youngest child. In some areas, it is customary to hold a ceremony called "Muingkyang Poye" during child naming.
10. “Shangpru-poe” (Shramana initiation ceremony):
”Shangpru-poye”
means initiation of the son into Shramana. In Marma society, every boy must
stay in a Buddhist monastery for at least seven days before marriage as a
shramana. During this time he has to be monogamous and is not allowed to
participate in any family or social activities. It is the social and religious
sacred duty of parents to initiate their children as laborers. It is very common
in Marma society for a boy to take such initiation more than once for the
purpose of recovery. In some cases, after the death of his parents or close
relatives, initiation is arranged as a shramana for the well-being of his
disembodied soul and for liberation from some incurable and future dangers.
Usually when the son is 10/12 years old or before the marriage, the parents
organize a ceremony after seeing a good day.
According to religious law, such initiation can be given to boys of any age above 7 years. After taking a bath, the boy's head is wrapped at home on a certain day for initiation and new clothes are taught. The parents then took the boy to a Buddhist monastery in the company of their close relatives. There are eight types of items to be worn and used by a monk while leaving, namely: 1. "Sangbai" or "Sangraing" (chibar worn by monks), 2. "Sabuik" (pind pot), 3. "Tangmuing" / "Lathah-duru" (stick), 4. Thih (umbrella), 5. "Yhai” (fan), 6. “Sangthung” (razor), 7. “Rizik” (water filter), 8. “Ai-khre (needle thread) is to be taken along with the necessary alms and worship materials. Upon arrival in Bihar (Temple), in front of the monks stationed in Bihar, the items brought from the house (eight cleaners, alms and worship items) are respectfully arranged. Then the boy was initiated as a Shramana following all the formalities. As soon as the formality of initiation was completed, the boy was taught Chibar. At the end of the allotted time, the "Fungri" (monk) and "Mangsang" (Shramana) who are staying in Bihar as religious affiliations are given pangs (invitations) at home and donations are made to bring the boy out of the working life. Following the necessary formalities that afternoon, the boy was brought out of working life. Many also organize meals for the neighbors that day.
11. "Paingjangkhaing-Poye"(Monk initiation ceremony):
Although "Shangpru" and "Paingjangkhai" seem to be the same, there are systematic and religious differences between the two. Religiously the level of "Paingjang" is above "Shang". Shang's initiation can be taken at any temple on any auspicious day. But the initiation of "Paingjang" cannot take place in any temple. Only in the monasteries where the "singh" (Boundary house) is made, the initiation of "pingjang" is done by following various formalities. The initiation of "Shang" can be taken by anyone of any age, starting from a seven-year-old boy. But in order to take the initiation of "Paingjang", the boy / man must be at least 20 years old and must have taken "Shang" initiation at least once before that. "Shang" is considered to be at the level of "Mangsang" and "Paingjang" is considered to be at the level of Bhikku / Bhante (Monk) above the level of Mangsang. If "Sing" is not made in Bihar or elsewhere in any area, there is a provision to give "Paingjang" initiation by following the required religious formalities by constructing "Paingjang Khaing-Chang" (Paingjang Initiation Stage) in the middle of the river where there is a stream.
12. "Rangtang-poye" (Bra holding ceremony):
This
ceremony can be called "Bakkhabondani" ceremony in Bengali. In Marma
language it is called "Rangatang-poye" or
"Rangaitang-poye". Through this ceremony, Marma gives a girl
recognition in the society that the girl has entered her youth and has become
marriageable. This event can take place on any auspicious date. However, this
event is more common during Sangraing and Chaitra Sankranti.
This
ceremony is mainly for girls. The ceremony was organized by the parents as soon
as the girl entered her youth. On the morning of the day set aside for the
ceremony, the young girl in the village was taken to the Buddhist monastery in
the village wearing new clothes. At the same time a new hand-woven design
“Rangai” (Bra holder: A kind of cloth scarf) was also taken
away. Two unmarried young women are needed to perform this ceremony. One of the
two will lift the bra and the other will put it on the girl's chest. These two
girls are already selected. Because no girl can do this. A girl who is born two
days before her birth will be able to lift her “Rangai” (Bra holder: A
kind of cloth scarf) and a girl born the day before will be able to wear it on
her chest. The first or second person cannot perform the task alone.
After arriving at the Buddhist monastery, one of the two previously selected girls formally lifts the “Rangai” (Bra holder: A kind of cloth scarf) and the other wears it on his chest after prostrating in front of the statue of Mahamati Gautam Buddha. At this time, laughter and jokes continued among the accompanying girls. Then the ceremony came to an end with the adoption of Panchasila. In some areas there is no custom of taking Panchashir before or after wearing “Rangai”. In some areas, it is customary to sing at the end of the “Rangai”. In some areas, apart from Buddhist monasteries, the ceremony can be seen at home in a very simple manner. In the evolution of time, this practice is on the way of extinction today. Nowadays, it is not seen anywhere. Adolescents do not know that such a custom was prevalent in Marma society.
13. Marriage Rituals of the Marma’s:
Marriage is a very
important part of the social life of Marmas. The marma socially completes the
marriage ritual with the consent of both parties. In Marma society, the
marriage ceremony is called "Wing thang khya" in some areas and
"Wingthangpru" in others. Child marriage is practically forbidden. Pre-marriage love is
common. Both men and women have equal rights to divorce. Although the final
settlement is to be made in the court of karbari (village leader) or of the
headman (mouza or area leader). Living conjugal life
without marriage is a social crime in this society.Although wedding
ceremonies vary from area to area, it is important for everyone to follow
certain customs. E.g.
A)
The bride and groom must come of age and must attain adulthood;
B)
Marriage should be outside the scope of prohibited relationship;
C)
Must abide by prohibitions relating to blood relations;
D)
No marital relationship can be established between Wachho Labre (Asarhi
Purnima) and Wagyoai Labre (Ashwini Purnima);
E)
Above all, social recognition should be taken through marriage ceremony
(Laithai / Laichung).
Dowry
system does not exist in Marma society. However, in case of irregular or
runaway marriage, there is a custom of paying "da-fa" (bet) to the
bride, and "no-kha" (For breast feeding) to the bride's mother as a
symbol of milk consumption.
In
Marma society, there is no age limit for a boy or a girl to get married. The measure
of adulthood depends on conjecture. So while the trend of marriage among the
adult children can be noticed in Conscious quarters, but in the remote rural
areas it is seen that there is marriage between the younger children, which is
also accepted by the society.
Types of marriage in Marma Society:
Two
types of marriage are commonly observed in Marma society. Namely: (1) Regular
marriage with the consent of social or both parties, (2) Escape marriage /
Irregular marriage. Although some trends of court marriages and mixed marriages
can be observed in the modern educated society, the Marmas do not allow such
marriages in the society unless they are socialized through the
"lawthai-poye / lawchung poye" ceremony according to the customs and
traditions of the society.
Social or Regular marriage: The
marriage is performed according to the social norms of the parents or guardians
of the couple. Such marriages are also arranged with the consent of the parents
or guardians by the choice of the bride and groom. There are several steps
involved in such a marriage. Firstly, the proposal of the bridegroom. This
eteps starts with the initiative of the groom’s. Deliver the marriage proposal
to the known and trusted person of the couple or to any close or distant
relative. Go to the bride's house with 1 bira betel, binni rice, sweets, sugar,
sugar cane, 1 pair of coconuts. There they offer a bottle of wine as a gift to
the bride's parents and propose marriage. After the consent of the parents of
the bride, the opinion of the daughter is taken. If the consent of the daughter
is obtained, the bottle of wine given by the groom's party is accepted by the
bride's party and another similar bottle of wine is given to the groom's party
from the bride's family. At this time, the marriage was discussed with the help
of laughter and tea on both sides. When everything is
auspicious, the bride and groom bow down to the elders and receive blessings.
At this time the groom’s party blesses the bride with a thami, a silver or gold
ring and finally the "lawthai-poye / lawchung poye".
Escape marriage/Irregular marriage: In
Marma society, due to the disagreement of parents or guardians, young men and
women run away from home due to love affair and get married. In the Marma
language, such a marriage is called "Akhohnajai Khrang". It can be
called an irregular marriage as the socially prevalent rules in Marma society
are not observed in such marriages. Such irregular marriages are seen to be due
to various reasons. Although young men and women want to marry each other out
of love, either side of the family opposes it due to unequal economic status
and social status or prohibited marriage. Or if the parents of the bride have
fixed the bride elsewhere or the bride has fixed the bride elsewhere, then out
of love the son or daughter runs away without the knowledge of the parents or
guardian and takes shelter in the house of a relative. When the family of both
the parties became known through the shelter or friends, the people of the
boy's side took initiative to settle the matter by contacting the parents of
the girl. If there is an agreement between the two parties, that is, if the
demands of the girl party are accepted by the boy party, then the society
accepts the marriage by fleeing by following the social customs. But if the
relationship of the fugitive couple is close to the first generation marriage,
then the society does not accept such marriage at all.
Court marriage: Among
the educated children in the Marma society, nowadays couples who want to get
married without the consent of their parents are seen marrying by swearing in
front of a first class magistrate or notary public.
“Smaw-Tang” (Ghorjamai): Marma
society also has a custom of marrying a girl to the groom. Such marriages are
solemnized with the consent of both parties. Usually, because of not having a
son, the house is set up to take care of the household chores and only the
children of poor families agree to be housed. In such a marriage, the couple
does not have to bear any expenses and the wedding ceremony is not very
stylish. The marriage ceremony is performed in the social neon after the
bridegroom arrives at the house and the bride's parents have to bear all the
expenses. Such marriages are called “Smaw-Taw” in Marma.
Forbidden Relationships for marriage:
In Marma society, blood relations / clan relations or kinship which cannot take
place on the stage of marriage are the same siblings born of the same father,
cousins, uncles, nephews, sister, aunt, niece, mother-in-law, son-daughter of
different mothers born in the same age, wife of niece, relative of aunt etc.
Also, in the case of relatives belonging to the same clan, the relatives cannot
be re-married until the man has passed away. In Marma society, a woman leaves
her father's family after marriage and comes to her husband's family. Married
couples in forbidden blood relations are excluded from Marma society. Although
polygamy and sanctioned marriages are practiced in Marma society, these
marriages are not considered as recognized marriages in Marma society. There
are no restrictions on the marriage of widows.
At
present in the urban Marma society there is a tendency to declare themselves as
husband and wife in the form of affidavit through notary public instead of
fleeing marriage, which is commonly known as court marriage. However, such
court marriages are not customary and allowed in Marma society.
In
the case of social marriages, the opinion of the father or the male guardian
usually prevails in the decision and consent of the spouses. The list of
invited guests for the wedding, especially in rural areas, is more
representative of men including dignitaries and Headman, Karbury.
Match the zodiac sign
between bride's and grooms: In Marma society, it is customary
to match the bride's birthday with the groom's birthday. Their firm belief is
that if the zodiac sign is tied on the basis of the bride and groom's birthday,
the couple's marital life will always be friendly, loving and will be attached
to each other for the rest of their lives. Moreover, there will be no shortage
in their worldly life, there will be no national unrest due to illness. On the
other hand, if a man and a woman of different zodiac signs get married, their
family will not be happy, the quarrel will continue and in the end the marriage
may break up. In addition, there are some discrepancies in the zodiac sign that
the marriage will not last in any way if the birth of the zodiac sign. It can
even lead to the untimely death of a husband or wife. For this reason, judging
the zodiac sign by matching the birthday of the bride with the birthday of the
bridegroom by the doctor at the stage of seeing the bride is an essential
aspect of marriage.
Marriage proposal given as
per marma custom: This eteps starts with the initiative
of the groom’s. Deliver the marriage proposal to the known and trusted person
of the couple or to any close or distant relative. In Marma society, the
consent of the spouses is given priority in performing socially customary
marriages. For this reason, in choosing a bride, the parents find out if the
marriageable son has a daughter of his choice. If the answer is yes, then after
knowing the girl's behavior, manners, temperament, etc., the next step is
taken. If any girl is preferred, marriage proposal is arranged to be sent to
the parents of the bride with the consent of the bride. With the consent of
both the parties, on an auspicious day, the groom's parents, relatives, friends
and elders along with an odd number of people, according to the tradition, 25
betel nuts, 1 bira betel, binni rice homemade cake, sugar, cooked binni rice, 1
sugar cane, and 1 pair of coconuts and 1 bottle of wine were given to the
bride's parents and the marriage was formally proposed.
After
the consent of the parents of the bride, the opinion of the daughter is taken.
If the consent of the daughter is obtained, the bottle of wine given by the
groom's party is accepted by the bride's party and another similar bottle of
wine is given to the groom's party from the bride's family. At this time, the
marriage was discussed with the help of laughter and tea on both sides. When
everything is auspicious, the bride and groom bow down to the elders and
receive blessings. At this time the groom’s party blesses the bride with a
thami, a silver or gold ring and finally the "lawthai-poye / lawchung
poye".
"Khmrah Khyah
Poye"/Bride giving ceremony: Then the astrologer
"Bidangchara" (enumerator) was invited. He informed the result to all
present by matching the zodiac sign with the date of birth of the bride and
groom and also fix the auspicious day of marriage and lagna. After enumerat, if
everything is auspicious, the bride bows to the elders of the bride and
receives blessings. At this time the bridegroom blesses by wearing a gold ring
on any finger. On the appointed day of the wedding, at the entrance of the
groom's house, two banana saplings are placed on either side and beside them
are placed "rijango" (water jug twisted with white thread) and
"sifaiko" (intoxicating drink made with binni rice). After completing
all the wedding ceremonies at the groom's house, the groom's parents or
relatives, friends and elite person of villages go to the village to bring the
bride to the bride's house with 1 bottle of wine, clothes, ornaments and
cosmetics for the bride. Led by one of them, they went to the bride's ancestral
home with band party and made necessary preparations to bring the bride as his
wife by decorating her with cosmetics including costumes and ornaments. The
bride's party organizes "Khmrah Khyah Poye" / "Maya Khyah
Poye" (bride/wife donation) ceremony at her house.
"Kangchhi"(Way
obstacles): While fetching the bride, the young men
and women of the same age in the bride's village threw bamboo in the road and
created obstacles. At this time, according to their demands, if wine or cash is
given as a gift, they enjoy the obstacles. The custom of having fun by creating
multiple such obstacles is prevalent in the society till the bride leaves the
village. This practice is called "Laikhoachikhrang" /
"Kangchikhrang" in Marma language.
"Lauthai mangla-poye"(The main episode of the wedding): On
the appointed day of the wedding, two young banana saplings are placed at the
entrance of the bride's house and next to it are placed 'Rizango' (two water
jugs full of white thread) and “Sifaik” (drinks made from different rice).
Step-1.
Upon reaching the groom's house, the mother-in-law picks up the bride with her
right hand at the entrance / stairs of the house wearing the bride's right hand
wrapped in seven twisted manglik yarn.
Step-2.
In the evening, a marital relationship is established by a Buddhist monk
reciting the Mangal Sutra. During this time, the bride and groom receive
Panchasila, recite Mangar Sutras by Buddhist monks, donate Pinds and perform
other religious rituals. Thus ended the religious marriage ceremony.
Step-3.
An
‘Ubadidai’ / “Mde Chhara” is arranged to conduct the wedding ceremony, who is
not unmarried or divorced. Then the bridegroom is brought to perform the
wedding ceremony and seated on the right side of the bride by placing it in the
place designated for the social ceremony. This episode is basically done at
midnight (11-12pm). According to the custom, a "Sbhasa Gong" (youth
leader) and a "Pyuma Gang" (young leader) from the groom's
neighborhood / village are present on the wedding stage. The young man is
placed next to the groom and the young woman next to the bride. "Mde
Chhara" started the formality of marriage. In the main part of the wedding
ceremony, he recited the marriage principle and said, "A girl from a
certain village is getting married to a certain boy from a certain village. Can
the people of the neighborhood hear it?" Say this three times, until the
people present say "yes". But if the people present do not say
"yes" three times, then the marriage will not take place. After
saying "yes" the rest of the formality begins. "Mde chhara"
The bride's call is to combine the little finger of the groom's left hand with
the little finger of the hand. In Marma language it is called
"Laithai-poye" / "Laithai mangla poye". Marriage is
recognized as socialized through 'Lak Thek Poi' ceremony.
“Kraw-Chainga” (Tongue of hen) Seen:
Then "Mde Chhara" pulls the tongue part (Chainga) of a pre-cooked
rooster of hen and shows it first to the parents of the groom and then to the
relatives and all present. If “Chainga” is tilted to the left, it is assumed
that the bride will have predominance in conjugal life; and if it is tilted to
the right, then the groom will be predominant. In some Marmas it is believed
that if the "chainga" is tilted to the left, the bride's relatives
will make the most of their living together, and if it is tilted to the right,
it will be the other way around. The boiled rooster is then served in a plate
with rice for the bride and groom with the necessary cooking ingredients. At
this stage, "Mde Chhara" will take a little rice with chicken meat in
both hands and feed the left hand food to the bride and the right hand food to
the groom with both hands horizontally. Then the bride and groom bote will eat
in the same plate. This ceremony is essential in a social marriage to recognize
in social status.
Blessing episod in wedding ceremonies:
In the case of wedding blessing ceremonies, some variations can be observed in
different areas. The coils of yarn twisted into five patches, round and round
by "Mde Chhara", are tied to a bamboo stick. From there, the groom's
parents first put the twisted thread coil in the hands of the bride and groom.
Then the elders of the village, who came to the ceremony in a row, bowed to the
bride and groom, while the bride and groom wore the twisted thread and blessed
them with money or gifts. In some areas, the "Mde Chhara" is a round
sword in his hand, rounded with five coiled yarn coils, from which it is first
worn on the groom's hand in such a way that there is no gap between the sword
and the hand. The groom then puts a thread coil in the bride's hand in the same
manner, the bride bows to the groom and accepts it. Afterwards, the guests also
blessed the bride and groom in the same manner by wearing thread coils and
sprinkling rice on their heads. At this time, "Mde Chhara" serves a finger
of wine to the guest who came for the blessing. Thus the marriage ceremony came
to an end and the newlyweds were recognized in the society as husband and wife.
The main purpose of these marriage ceremonies is to gain the approval of the society for the purpose of socially living as a husband and wife of a pair of men and women. There is no custom of marriage registration in Marma society. The socialist present at the wedding, the dignitaries of the society, the person conducting the pairing (Laithai mangla-poye) are the witnesses and approvers of the marriage.
15. Rituals at the time of the death of the Marma’s:
Marmas
burn the bodies after the death and bury the remains. If the Buddhist monks or
rich men died, their bodies burn with fanfare and organise big ceremony. The
funeral ceremony for the dead person is held after seven days from death. A
dance party called 'Saing' carries the coffin (Talah) to the crematorium at the
death of a men in this society. They arrange a feast called 'Lakaprecgchuai'
after 7 days of death. After death, Marma elderlies are cremated, while younger
deceased Marmas are buried. In Marma society, death is divided into two parts.
Be it normal death and abnormal death. Although both types of Formalities after
death vary slightly difference by region or area, there is no difference in the
original formalities.
Ritual in case of death of
common people: In case of normal death, the dead body
is first bathed in a new earthen pot with tolerable hot water. The dead body is
then laid in new clothes with the head facing north on top of the
"sikhai" (coffin) perpendicular to the north-south. Binni rice husk
is sprinkled in some places along with perfumes. The two toes of the dead
person are joined together and tied with white thread. If the deceased is the
head of the family or if he is an elder, he is taken to "Thala". When
a young person or a parent dies while alive, the body is placed on the floor
without the use of "sikhai". The Buddhist monk of the village monastery
was then "pang" (invited) and given a sermon, wishing for the
happiness and peace of the departed soul.
According
to secular beliefs, it is customary to place a metal mudra (called
"Rangfaitang" in Marma) on the chest of the corpse before meeting the
needs of the soul, but nowadays it is placed in the hands of the dead person or
in a container placed next to the dead body. People who come to see the dead
person donate money according to their ability. In addition, rice is placed at
the feet of the dead body, "khmaja" cooked separately with vegetables
and "Rkhatong" (large basket of cane rice made from bamboo) is kept
to keep the rice brought with the people who come to see the dead body. In some
areas a pot filled with water is placed towards the head. Sitting next to the
corpse, "Nihbai Suk" (various ballads related to the life and
Parinirvana of Gautam Buddha) is recited and "Cheh" (a type of drum)
is played in a special musical style.
Usually
the dead body is left at home for one day and cremated the next day. Before the
body was taken to the crematorium, a Buddhist monk from the Kyang (temple) was
invited to sit next to the Sidangkhaik (coffin) and be released in the presence
of the people. At this time, "Narangchainghluk" (filling rice in a
bamboo tube and shaking it loudly) is done near the ears of the dead body. At
the same time another has to do “kunkhyo” (breaking a bamboo cane into pieces).
In addition, the date of birth and the date of death, the cause of death,
donated rice, money "talah / alhung" "kunkhyo" etc. with
the information to be given to the corpse. When an unmarried man or woman dies,
a banana tree has to be planted with the body while entering "Talah /
Alhang". After that, while carrying the dead body to the crematorium in
"talah / alang" (coffin), 8 carriers lifted "talah / alang"
up to the knee three times. During the journey to the crematorium with
"Talah / Alang" there is a "Tangkhoisa" (9/10 hand length 7
hand length-1 hand width white cloth hanging on one end of a bamboo); and
behind him is "Cheh" and the neighbors and relatives going to the
crematorium.
In
Marma society, fuel wood is arranged vertically in the north-south facing
cheetah for cremation. Cheetahs are made by arranging fuel wood in three layers
depending on the gender, that is, in the case of males and in the case of
females. After reaching the crematorium, the body is placed in the cheetah
three times before being taken to the cheetah. In the cheetah, the dead body is
raised with its head facing north. The Buddhist monks who came to the
crematorium in front of the cheetah gave Panchasila to the assembled people and
preached the religion of liberation of the soul of the deceased and good deeds.
Then the "Rizakkhya" (sacrifice) ceremony is completed. If the
deceased is married, the marriage is dissolved by leaving a symbolic witness on
the leafe. "Tangkhoying" is rolled towards the head. In addition, a
whole measuring 1 foot in length and 6 inches deep in width is placed in which
7 pieces of raw turmeric cut thinly on the banana leaves are placed. After
completing all the formalities, the family members first set fire to the
cheetah. Then others can set fire. On the way out of the crematorium,
"Kangmuiri" (water mixed with 7 thin pieces of raw turmeric cut into
bamboo tubes) is placed at the crematorium boundary. Everyone who comes to the
crematorium has to touch this "kangmuiri" or sprinkle a little on
their feet while going back.
When
someone dies in the village, "Foyemuing" (a burning fire of chalk in
a pot) and "Kangmuiri" (water with 7 pieces of finely chopped raw
turmeric in a small pot) are placed at the door of each house. No one can enter
the house directly after returning from the crematorium. You have to take a
bath or go to Kang to listen to Dharma Desna. "Kangmuiri" and
"Kangmuiri" can enter the room after touching. In some areas, before
entering the house, place the "m-sa-ri" (a little rice in a small
pot, the roof of the house, the charcoal mixed with water) facing the house and
take the "m-sa-ri" behind you with your left hand. Is thrown out. At
this time, another person who has returned from the crematorium can enter the
house after uttering the word "sa-saing-changbya" three times. The
next morning after the cremation, the burnt bones of the deceased were
collected and memorials were made at the crematorium or in a convenient place
according to their ability.
Ritual in case of death of
a monk: In Marma society, when a monk dies,
"mahng" (large bronze bell with a convex in the middle) is played
instead of "cheh". In Marma society, the funerals of Mahatheru or old
Buddhist monks are not performed immediately. The funeral is performed in a
very stylish manner with good preparation. In such cases, the body is first
bathed in lukewarm water and then neatly chewed and placed in a pre-constructed
"charait" or "nibainkyang" on the premises of the monastery
or any other convenient place. In order to prevent the body from becoming foul
smelling, all measures are taken to preserve the corpse at that time. The day
before the funeral, the body was taken to Alang (Shabadar) and lavishly brought
to Chaingyang / Chaingkyong (a special monastery built near the crematorium).
There, the pilgrims perform various religious rituals including reciting
religious verses throughout the night. The next day also, religious devotees
from far and wide perform religious rites throughout the day. In the afternoon,
before cremation, the chariot is pulled by chariot with "Alang" from
"Chaingyang" / "Chaingyang". When the chariot pulling
episode is over, the dance is again lifted from that Alang chariot to
"Talah / Saing". Then the next step of cremation was taken by placing
the body in "Muidayai Talah" (Cheetah made in a special way in the
style of Bihar). At this stage, 2/3 of the very thick wire of the "Muidai
Talah" is tied to a very thick wire and the other end of the wire is
farther away (approximately 100 yards) and pulled by another pole so that there
is no bend or crookedness in the wire. The gunpowder is then hung in a special
way with the wire on that end, so that, as soon as the gunpowder is set on
fire, the firecracker rushes at high speed and explodes, hitting "Muidai
Talah". Incoming guests and pilgrims lined up to set fire to the fireworks
and the firecrackers rushed at high speed, hitting one firecracker after
another in "Muidai Talah" and at one stage the intense heat of the
exploding firecrackers caught fire. Thus the cremation of the monk's body was
completed.
Death occurs outside the
house/village: Unnatural deaths such as death due to
poisoning, death by drowning, death by falling from a tree, death due to
accident. If such death occurs outside the house / village, the body is not
placed in the village / house. Even those who died in hospital were considered
to have died outside the village. They are taken directly to the crematorium
for necessary formalities or left outside the village for the next day's
funeral. However, nowadays in some cases even unnatural death is seen to be
cremated at the end of the necessary formalities like normal death. And the
ancient tradition is considered inhuman by the present educated Marma society.
"Choyaing"
(pindana)/ Funeral: Within 7 days of the funeral,
"choyaing" (pindana) is obligatory at the home of the deceased
seeking the well-being of the deceased's soul. If he has a son of the deceased
with him, any one of them, and if he does not have one, then with any one of
his close relatives, the vow is observed by taking 7 days of
"Mashangpru" (Shramana Diksha) initiation. In case of abnormal death
of children or adults, "choyaing" (pindana) ceremony is not held at
home. In this case, edible items including donations are donated to the Kyang
(temple) in raw form. Such a pindana is called "Choyaingjing".
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