Eternal India Encyclopedia

Eternal India encyclopedia

RELIGIONS

PRIMAL RELIGION

Definition of Title 'Primal' is used here in the sense of 'basic' or 'fundamental', and to refer to those forms of religion, or those forms of comprehensive reference systems which are associated with what are commonly called tribal peoples or cultures. It is not meant to suggest that these are more fundamental, authentic or 'true' than any other religious systems, but simply that in historical fact they have been widely distributed across all continents and have preceded and contributed to all other religious systems. They continue to reveal many of the basic or primary features of religion. Further, the term 'primal' is chosen for working purposes to embrace what has been referred to in the past by a whole series of other terms, each unacceptable : e.g. pre-literate, primitive, animistic, native, ethnic or traditional. While there may not yet have been discovered an ideal term and while there must be continuing search for improved terminology, the term 'primal' seems less objectionable than others, is coming into more common usage, and is capable of assuming the meanings for which a comprehensive term is required. Main Features The religious traditions of the tribal people of India have varying forms of faith and practice. However, there is a certain commonality to be discerned in the midst of diverse manifestations. 1. Supreme Being : Despite assertions to the contrary, tribal people do have faith in a Supreme Being or God. In most cases, except among some like the Garos, who believe in a Divine Mother, the Supreme Being is male. To give a few examples, he is known by names like Thaku Jiu (Santals), Dharm (Muindas), Dharmes (Oraons), Bern Deo (Gonds), Lijaba (Ao Nagas), Pathian (Mizos). He is not only the creator and sustainer of the universe, but also the father of the gods and human beings. Among many tribes God is believed to uphold the cosmic and moral orders. He is the judge of human beings both now and in the life after death. Hence human beings are responsible to God for their deeds. Among some tribes the Supreme Being is identified with natural objects, such as the sun, moon, and earth. Thus, he is Sing (sun), Bongo, (moon) among such tribes as the Santals, Mundas, Hos and Bhumjis. He is the sun among the Todas and the Koyas of South India, the Meiteis of Manipur, the Adis and other tribes of Arunachal Pradesh. The Garos of Meghalaya, and the Marias of Bastar believe in Mother Earth as the ultimate source of life, nourishment and reproduction. There is no image of the Supreme God, though some tribes, like the Gonds, Baigas in Central India and other tribes in the South erect stone slabs under trees. No daily sacrificial offering is made to him because he is considered benevolent and does not require propitiation. He is the final court of appeal, the judge of all, and to him human beings turn in despair. The Supreme God may be approached directly by anybody, without intermediary. 2. Spirits : Besides the Supreme Being, there are many spirits which persons in this religious tradition venerate. Most spirits are malevolent, but there are benevolent spirits as well. Thus,

for example, the Mundas call the benevolent spirits manita bongas and the malevolent spirits banita bongas. The benevolent spirits are generally those of the village tutelary, subclan, household, ancestor, paddy or agricultural land. The malevolent spirits are commonly those of the village boundary, the mountains and hills, lakes, rocks, big trees. - Malevolent spirits are believed to be responsible for diseases, accidents of various kinds, madness. In order to appease these malevolent spirits people of this religious tradition offer sacrifices of domestic animals, food and libations of rice liquor. If this is not done, it is believed that human beings will be liable to all sorts of harm. There are also mischievous spirits and ghosts which are not objects of veneration and sacrifice, but which have to be exorcised, mainly by means of magic. In this category are included the spirits of persons who die unnatural deaths, such as suicide, by accident, women in pregnancy or childbirth, children who die in the womb. These ghosts are supposed to live outside the village on the roadside, in fields, rivers, ponds, trees and stones. 3. Supernatural power : Members of the Primal Religious . tradition live their lives in relation to a mysterious pervasive cosmic power, recognised in many forms of activity, both good and evil. It is of immense advantage to possess or control this power. Mana, the familiar name by which it is known, is taken from the Melanesians of the South Pacific. This power may be found ip any object, such as a peculiar stone, tree or plant; it may also be found in animals and human beings. The test of whether an object, or a person, or an animal possesses mana is the result it can produce. Thus, for example a peculiar shaped bone may be taken home and buried in a field. If an abundant crop results, the bone will be judged to possess mana and kept for just such a purpose. The roots of certain plants are supposed to contain mana and their juices are used on the tips of spears or arrows. Mana could be found in any person, but most frequently by chiefs, priests and people of high birth. Connected with belief in mana are fetishes and taboos. 4. Fetish : A fetish is an object which is believed to possess mana or be possessed by a spirit. Once it loses its mana or spirit it ceases to be a fetish and is an ordinary inert, useless object. Aren long is the Ao Naga word for fetish, while amongst the Mizos it is called Dawi Bur or Huai. A brilliantly coloured bead, a peculiarly shaped stone, a beast's claw, a feather, a bone, or seed, or any curious object may be a fetish. The Malayarayans of Kerala believe that the spirits of their ancestors inhabit certain stones. The manner of selecting and testing a fetish varies from place to place. Among the Tangkhul Nagas, for example, it is believed that if the spirit of a fetish stone is intent on a particular man, when he goes out on some business the stone will roll towards him. To test it, he will not take the stone immediately, but place a cloth or leaf over the stone, telling the spirit to wait until the following day. That night he 'listens' to his dream and if it is a good fetish he will return to take the stone and keep it with him.