Munda tribe

Munda
It is an important tribe of northern India. The main evidence of the Munda is our epic as
Rigaveda, Mahabharat and Ramayana, where description about the Munda is present in
sufficient detail. Their population is 12 lakhs (1991 census)
Today the inhabitant place of Munda is Chota Nagpur district of the Bihar State. Their
language is Mundari, which is not only spoken in this tribe but also by the adjacent
communities.
Munda are basically agriculturists. Their agricultural land is near to their village. Their
village size is from 50 to 100 households. In the middle of the village, a dance land
exists. It is a place under the dense trees, where big stones are kept for the sitting purpose.
Another characteristic of their village is “Gitiora”. It is a sleeping place for unmarried
young males and females of the tribe, when they attain adult age. The place of lunch and
dinner of the family is known as Mandi-ora. It is also the place of forefathers.
Their attire is simple. Males wear a piece of cloth on their waist, which is known as
“Batoi”. Women wear a dhoti, which covers the upper and lower part of the body.
Munda tribe is divided in two part. One branch is known as “Mahali-mundako” and other
is “Kompat –mundako”. Both branches are endogamous. Both branches are separated
according to the influence of Hinduism.
Munda are divided in many exogamy units, which is known as “kili” (all the members of
one kili are the descendants of one forefather). Every name of the kili is associated with
the name of a animal, tree or with plant. The names of the kili are like “Hemrome”,
“Hasda”, “Soren” etc.
It is a patriarchal and patrilocal society.
At the level of kinship, joking relation is permitted between the grand father and grand
daughter. Names of the children are based on the name of their grand father. The place of
the maternal uncle is very momentous in every sphere of the life.
Birth ceremony-
Birth is the matter of Bonga (forefather). At the time of first birth they worship to “Garsi
Bonga” (who protects the issue during the pregnancy). They do not create any difference
between the male or female issue. A house becomes impure at the time of the birth. This
purity is performed by the worship of forefathers, who are in the “Eding”. They also use
“Dianili”, (a kind of liquor).
Namkaran sanskar (naming ceremony) - is known as “Sakin”, which is performed on the
next day of the birth.
Other ceremony regarding birth is “Luturtukuei”, which is associated with Kanchhedan
(ear piercing).
Marriage ceremony-
They are basically monogamous but other types of the marriages are also in practice. A
male is not eligible for the marriage, until he becomes the hunter and female can not
marry, until she knits the mat or becomes the expert in the work of threading.
Capture marriage is in practice. It is due to the effect of high bride wealth. A male
kidnaps a girl from a public place with the help of his friends. They also do “Raji-
Khushi” (consent) marriage. In this marriage, bride wealth is not in main consideration.
Marriage by intrusion is also in existence. A nubile girl goes to that male’s home, who is
her proposed husband and sits there until she gets the consent of that person for the
marriage. Due to the very high bride wealth a kind of marriage- service marriage also
exists. In case of widow marriage, bride wealth is not in practice. Such marriage is known
as “Sagai”.
During the process of the marriage, if any mishapp occurs, the marriage is cancelled.
Engagement is known as “Wala”. On this day bride wealth is also fixed. Bride wealth is
also known as “Kuri gonong” in the Mundari language. Now they take money instead of
the cattle. Bride wealth may be given in installments also. They perform their marriage
after the harvesting. Their marriage takes its full shape, when male fills the vermilion in
the middle of the woman's head. It is sign of acculturation and evidence of their
association with Hindus.
Separation is very common in this tribal group. It is decided by their traditional
panchayat that how much money should be returned. Separation ceremony is known as
“Sakanchari”. Remarriage is common.
Munda family lives under one roof but their kitchens are separate, which shows the
existence of nuclear family.
Death ceremony-
Munda are not very rich. So due to the poor economy they do not burn the dead body but
rich Munda do this. In general practice they bury the dead body. Those Munda, who burn
the dead person, bury the dead body in the rainy season.
Ambal adeir - is a ritual, which is done on the third, fifth, seventh or ninth day after the
death. On these days, the community men gather at the dead person’s home. They cut
their hairs, beard and nails. It is the sign of purity. In the same day the soul of the dead
person is established in the Edings (the place of the forefathers). After this ritual, a
general life starts.
Jantopa- it is another ritual, which is celebrated once in a year. In this ritual, the bones of
the dead person are buried in the Sasan (a place in the Munda village, where the bones of
the dead person are buried).
Religion-
Munda are very religious. They have faith mainly in the goddess, is known as “Sinbonga”
(the sign of the day). Bonga is the sign of goddess. Sinbonga also represents the god Sun.
They believe that formerly Singbonga comes to earth for the sacred people. He likes only
the sacrifice of the white animals. Every new work is done by the worship of him. Munda
leave some food for him before taking their lunch or dinner.
Other division is of the goddess of the village, who is known as “Hatu-bongako” and the
domestic goddess known as “Orabongako”. They have also faith in evil spirits, who come
into existence due to the occurance of unusual deaths.
Their natural gods are - “Buru-bonga”, “Ekir-bonga” and “Nama-bonga”. They are found
between the benevolent spirit (Menita bonga) and malevolent (Banita bonga)spirit. They
protect the community person.
Birsa Munda was an extraordinary man of their tribe, who did lot of work for their
welfare. So he is established as a god among their social life. They do not do any work on
Thursdays in the memory of Birsa Munda.
Festival
They celebrate all the festivals of Hindus. Their main festival is – Maghi parva. It is
celebrated in the month of January.
Faghu parva is similar to the Holi of the Hindus. In the next day of this festival they go
for hunting.
Sarhul - it is celebrated in the month of March, at the time of harvesting.
Karma and Dasai (Dussehera)- it is borrowed from the Hindus.
Sohrai - This festival is celebrated for the protection of the cattle and on this day,
sacrifice is done to the deity “Goria bonga”
Soso bonga parva is celebrated only on those places, where the songs of Singbonga are
sung.
Political organization-
Munda have a variety of the panchayats - Tola panchayat, Hatu panchayat and Perha
panchayat. All these panchayats observe the rule and regulation of the tribe. The
panchayat hear the matters of marriage dispute, rape, land dispute etc. They impose a
penalty for every matter.
The chief of the village is known as Munda or Mahato. Other elder persons are also the
members of the Hatu panchayat. Some powers are given to this panchayat.
Parha panchayat has more rights. The chief of this panchayat is known as Parha raja.
Other assistants are - Diwan, Kotwal, Pande, Lal and Daroga (all these are administrative
people, who maintain the law and order). Parha panchayat hears all the disputes in the
same manner as the judicial court of the government. In the panchayat, a man takes oath
with the paddy, cow-dung, and soil. All these items are very much associated with his
cultural life.
Nowadays, traditional panchayat has been replaced by the governmental panchayat. It is
more powerful due to the influence of the government rules, but Munda have total faith in
their traditional institutions. If any Munda is not satisfied by the decision of the Parha
panchayat, he approaches the government panchayat, indicating a social change. Some
Munda are in government jobs.