User:Rbongcher

Bongcher
The  Bongcher  forms a sub-tribe of Riam (Halam/Kuki) which is one of the Schedule Tribes in Tripura. Some of them are also referred to as Bongshi especially in the habitation of Kulai Ganta Cherra under Ambassa Sub-Division and Howaibari under Teliamura Sub-Division. According to them Bongcher is the correct term. The Bongchers belong to the Indo-Mongolian racial family and linguistically they belong to Kuki-Chin group in Tibeto- Burman family. The Bongcher occupy sixth position among the ‘Baro Khil Halam’ (a community consist of  twelve sub-tribes) which was introduced most probably  during the reign of Amar Manikya(1584-86). Baro Khil Halam is  consists of twelve sub-tribes namely (1) Malsom, (2) Kaipeng, (3) Hrangkhwal,(4)Kalai, (5) Rupini,(6) Bongcher, (7) Karbong, (8) Langkai, (9) Morsophang, (10)Thangachep,(11)Saimar and (12) Charai. Apart from Baro Khil Halam, some more other sub-tribes of Halam are also  found in Tripura such as Dab, Bong, Ranglong and Sangkachep, Nabin. All these sub-tribes of Halam came from the origin of Kuki tribe. The name Halam is coined by the Tipra Raja. Their dialect also almost same except Kalai and Rupini. There are five clans among the Bongcher  such as Bongpui, Chorai(Vatowk), Iryng, Ronte and Koizing. The Bongcher concentrate mainly in Amarpur and Ambassa Sub-Division and largest concentration Village is Nelshi Para. Nelshi Para, Donlekha, Tuichalong, Koraimura, Sorthai under Amarpur Sub-Division, Paijabari, Kulai Ganta Charra, Megazine, Ambassa, Lalcharri, Kamalacharra under Ambassa Sub-Division and Howaibari Kuki Colony under Teliamura  Sub-Division are the main hamlets/paras of the Bongchers in Tripura. Present population of this tribe is around one thousand as per latest hamlet wise census.

Etymology
Bongcher has it's own meaning like Bong means to Cut and Cher mean to sprout so, it means that even if you cut, the Bongcher will still survive with little or more population but they will never perish, that is the meaning of Bongcher. The Bongcher  people are one of the Sinlung people, like other Riam (Halam/Kuki), who are said to have lived in Tripura since time immemorial. Molsom, Sakachep, Kaipeng and Bongcher are the first group to enter Tripura, they are in record during the reign of Raja Amar Manikya, 1584–1586 A.D. It is evident from their folktales and folk songs that Bongcher  people once passed through Mizoram on their way to reach Tripura.

Scarcity of the written documents on the background of the Bongcher makes it difficult to trace evidence to show where the  Bongcher in Tripura came from, how they came and when they settled in Tripura. The Bongcher, like many other tribes of Riam of the Halam/Kuki-Chin groups, believed that man originated from certain Cave, called "KHURPUITABUM,” which literally means a 'Big Cave.' This is found in almost all the folktales of the Kuki-Chin and other Zo ' tribes. They called it  'Sinlung/Chhinlung.' ' But the ways of interpretations are not the same. One interpretation is that, as the descendant of the King of China, they call themselves as 'Sinlungsuak' meaning, originated from China. Another interpretation is that, the 'Great Wall of China' was named as 'Khurpuitabum.' So, came out of that wall, they narrate themselves as coming out from a 'Big Cave.' Great Wall of China was built in 23 BC. It is 20–30 ft. in height and 15–20 ft. in width. Yet, another interpretation tells that, there was a time, when their forefather does not have cloth to wear and house or shelter to live in. They usually took shelter in a cave and under some big rock. From this standpoint, they regard themselves as coming out from a 'Big Cave,’ called Khurpuitabum. Which interpretations will be the most acceptable, is yet to be understood through research. However, one can assume that human being is special creation of God. So it is hard to believe that, the Bongchers in Tripura originated from a 'Big Cave. Some  Historians believed that, Mongolian Race originated from the valley of the confluence of the river Yangtze and Huangho in China. Due to the continuous attacked by the Chinese from Yunan Province, they scattered from that valley. Some groups took western direction and entered Burma through Tibet. Thus, it is believed that, Bongcher  was also included among those who entered Burma; as Bongcher is one of the Mongoloid Stock. From Burma, they took their journey towards the western direction and entered Tripura from different corners. The present dialect of the Bongcher also included within the Sino-Tibetan language groups of Tibeto-Burman Family.

As stated earlier that the exact original of the Bongchers can not be traced out after so long lapse of time and years. It is only an attempt to go through the probable sources like folklores, folktales and folksongs of this tribe. However, different scholars expressed their opinions which can be put here for tracing out their origin.

It is extremely difficult to have a fair & exact idea  on their ancient history ,that is, before they entered in to Mizoram. In accordance with the book of ‘The Bongchers’ written by ''Sri. Sailiana Sailo'', it has been explained in such a way that one definite indication of their early settlement in Burma and Mizoram is available from their blessing call made while harvesting paddy. While threshing  paddy inside the rough bamboo basket in the jhum, they used to cry saying “Rilî, champhai bû hong ro’’ which literary mean ‘Rihli’, champhai  rice come forth’’. Rilî (Rilî lake) lies to the east of Mizoram just within Burma and Champhai is one of the towns of Mozoram lying in the eastern side bordering Burma. Champhai has a good paddy land and is known as the granary of Mizoram. Rih lake also has good sarrounding paddy fields. The Bongchers must have definitely occupied the surrounding areas of the Rih lake and Champhai plain land and had a bumper harvest of paddy. Till the present days they used to seek the blessing of Rih lake and Champhai for good harvesting. It is very likely that from Rih lake area, they moved towards the north-west and reached Champhai.

Buarpui is also  one of the habitation of the Bongchers which is situated in the Lunglei District of Mizoram. They crossed over one deep river with bamboo rafts stringed together with jungle creepers. While some of them had crossed over the river, the jungle creepers got broken and the bamboo rafts capsized. Due to that mishap, some were left behind on the other side of the river and those who could cross the river proceeded further and climbed the nearby hill where they settled for some time. Often they would turn back their faces to glance at the place where their neighbours and friends were left behind and shed tears, thinking longingly of them. Due to this, the hill was named Lungleng tang. ‘Lungleng’ means to have longing thought while tang means hill. So, Lungleng Tlang will mean the hill of longing thought. The river is most probably Tuilul river as Lungleng tang is to the West of this river, not very far from it. Lunglêng tâng is in south Mizoram and till today, the hill is called by the Mizos by this name.

The Village Administrative System
Like other indigenous people of Tripura, the Bongchers also have their own system of village administration and judiciary. One Chief is selected from amongst all the Bongcher to rule the society, so that every member of the Clans may live equally. This Chief is called Rai. The Rai is the highest post in the system of administration and in the hierarchy of authority. ''The hierarchy in the administrative set up introduced by the Maharaja Amar Manikya(1584-86) that Rai was the head. Under him, Kalim occupied the second position, Kabur the third position and Senjas the fourth position. There were two Senja and the positions of two Senjas were determined by their seniority as Senja. All of them were appointed by the Maharaja on the basis of suggestion made by the village elders. The five members in the Council were appointed from all the clans of the Bongcher.''

''The term of the Rai was not fixed. The Rai held the post so long he enjoyed in accordance with the confidence of his community. When the Rai resigned the post or was removed, the existing Galim would automatically become Rai and Kabur would occupy the resultant vacancy of Kalim. The vacancy of Kabur thus created would be filled up by the Senior Senja. The Maharaja would appoint a new man to fill up the vacancy of one Senja with the recommendation of community elders. There was no bar to induct again the earlier Rai as Senja. Formation of the Council was systematically done and powers delegated to the members were also clearly demarcated. Rai was the head of the Council and therefore very powerful. Kalim and Kabur were of the members of the Council and assisted the Rai. The Senjas were somewhat like police/messenger. When litigants failed or refused to turn up in the Council’s Court, the Senjas were sent out to bring them, if necessary by force and sometimes by binding them. No one would dare to obstruct them. The defaulting litigants, when brought to the Court, were often severely beaten up and the Roy himself used to beat them. There was no separate building for the Council’s Court, the house of the Roy was used for the Court Room. The verdict given by the Council’s Court was final for every dispute and there was no provision for appeal. Very few names of Rai's are remembered and their period of Raiship are not recorded. Some names of the Rai's are shown during Manikya dynasty  chronologically (1) Bahadur Lai Bongcher, (2) Guru Gusai Bongcher, (3) Birchondra Bongcher, (4) Chonglienngur Bongcher, (5) Radha Sing Bongcher, (6) Chondra Kumar Bongcher and (7) Ratneithang Bongcher.''

Relationship between Maharaja and Rai
The Maharaja entrusted the entire administrative responsibility of Bongchers to the council headed by  Rai. The Rai collected revenue on behalf of the Maharaja administration .The rate of revenue was not uniformed it differed from year to year. Normally, it was about one and half rupee per family per annum. The Rai did not have any share over the revenue collected. Every year during Durga puja(normally in the month of October),the Rai and Kalim had to go to Rengzol (Agartala) to pay homage to the Maharaja. During that time they had to deposit the revenue collected to the Maharaja. In addition to that, they also had to give following items as presents to the Maharaja.

A) Few pieces of short-length bamboo used as cooking vessel and a pieces of bamboo stick to grind the vegetables cooked by that bamboo vessel.

B) One small bundle of stalks of arum called by the Bongchers ’Kamantri’.

C) About two handful  of green chilly(capsicum),

D) One bamboo basket which the Bongchers called “paiper”.

The Rai could take along with him to Rêngzôl (Agartala) not more than five villagers. Whenever the Rai met the Maharaja he must dress himself with the dress given by the Maharaja. The dresses consisted of one long  overcoat, turban, arrow, earning and bungle. One medal was also given to him which he must wear whenever he meet the Maharaja. In the medal, there was inscription in Bengali the name of the Maharaja and year of his reign.

When Rai and his party were to proceed to Rêngzôl (Agartala) to meet the Maharaja, the entire Bongchers community was visited by gloominess. As the Rai and his party had to go on foot, it took about half a month for their back home .The journey which took such a long duration gave them the feeling of uncertainty about their safe coming home.

And at the same time, they were worried by the fear that unforeseen problems might arise during the absence of the Rai. While bidding farewell to the Rai and his party, they all weep. The wife of the Rai would  also weep resentfully  in the see-off gathering.

Lodging and fooding were provided free, in addition to that Rs-15/- was given to the villagers who accompanied the Rai as pocket money. They used to stay at Rêngzôl for seven days. On the last day  of their stay, the Reng (Maharaja) would throw a farewell party. The Maharaja himself would make jokes for the merriment of the leaders  of various tribes assembled there. Sometimes his highness would ask the the leaders to do wresting for entertainment. At the end of the function, leaders of various  tribes would enquire from the Maharaja the amount of revenue they would have to pay in the next year. After hearing the amounts, some leaders would pray for reduction in the amount of revenue fixed on the ground of Lei (jhum) failure, or on other reasons, More often than not their prayer were  conceded to.

After spending seven days at Rêngzôl, Rai and his party would start their home-bound journey. Before reaching the village, messenger were sent to inform the villagers about the coming of home of the Rai and his party. The whole villagers would gather in a place beyond the village to receive them. Sufficient stock of rice beer  would  be brought and a special bamboo sitting dais would be prepared there. When Rai and his party will arrive, they were seated on the bamboo benches and a glass of rice beer would be offered to the Rai. As soon as the Rai sipped the rice beer ,all villagers will cheer him and start dancing which is locally called “RAI RWZÔN LÂM”. After the rice beer was enjoyed by all Rai and the villagers, they would carry the Rai in a bamboo chair up to the house. The Rai would throw party for his villagers by arranging feast two or three days. At the end of the party, the villagers would enquire from the Rai  the amount of revenue they would have to pay in the next year. The Rai would then tell them with restraint the amount so fixes by the Maharaja and with all possible encouragement to pay.

''The Raiship came to an end around in the year 1953 during the time of Ratneithang Bongcher. The connection between Rêngram (Tripura) Palace and Rai was snapped off after integration of princely State of Rêngram (Tripura) with the Indian Union on 15th October, 1949. With the absence of backing from palace, the people became gradually recalcitrant to the orders and directives of the Council. Soon after the Community administrative system of the Council headed by Rai is introduced by the Maharaja has slowly been collapsed. The vacuum created lot of problems to the Community. Then, they realized that the community needed alternative administrative system in order to ensure effectively to take care of their community. So, they adopted the Choudhury system. Election/Selection was done unanimously by the all adult members of the Village(s). The Choudhury system still continues till today. Name of the Choudhuries along with period of Choudhuryship are mentioned below especially  in the  Nelshi Para, Ompi Nagar, Amarpur Sub-Division and Kulai Ganta Cherra under Ambassa Sub-Division.''