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RELIGIONS Eternal India
encyclopedia
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.