\n
[ Nani Bath ]<\/strong><\/p>\n During the colonial period, the tribal communities of Arunachal Pradesh were broadly categorized as the Abor, the Aka, the Apa Tanang, the Bhutia, the Dafla, the Miri, the Mishmi, the Singpho, the Khamti, and the Naga.<\/p>\n The word \u2018Abor\u2019, Assamese in origin, means independent and one who would not submit or owe allegiance to anyone. Since the \u2018Abors\u2019 themselves did not like the name, it was changed to Adi (\u2018Hillman\u2019 or \u2018Highlander\u2019). Butler (1847) explains, \u201cAbor is derived from the Assamese word boree, friendly; aboree, unfriendly.\u201d<\/p>\n In a broader sense, however, there are studies which indicate that \u2018Abor\u2019 applies to all the independent tribes on both sides of the Assam valley (Dafla Hills, Abor Hills and Naga Hills). Waddell (1901) notes that the name \u2018Abor\u2019 is \u201capplied by the Assamese generally to all independent tribes on both sides of the valley, including the Naga tribes to the south of Sibsagar.\u201d<\/p>\n We also find references of \u2018Doba Abors\u2019, the present-day Galos, \u2018Abor Dufflahs\u2019, \u2018Miri-Abors\u2019, \u2018Silung Abors\u2019 and \u2018Tagen Abors\u2019. With regard to \u2018Abor Nagas,\u2019 we find a reference of it in Aitchison\u2019s Treaties, \u2018Bori\u2019 or \u2018tame\u2019 Nagas and \u2018Abori\u2019 or \u2018wild\u2019 Nagas, who rarely come in contact with the plains.<\/p>\n The Akas (meaning \u2018painted\u2019), officially known as Hrusso, were divided into two groups: First, the \u2018Hazari-Khawa\u2019 (eaters at a thousand hearts), also called \u2018Kutsuns\u2019, are the Akas of Jameri. Second, the \u2018Kapachors\u2019, the \u2018Kovatsun\u2019 Akas, who inhabit Buragaon, are generally understood as \u2018cotton thief\u2019. Mackenzie (1884) explains the actual meaning, \u201cwho lurk amid the cotton plants.\u201d The Akas used to attack the Assamese villages stealthily when the cotton plants were large enough to protect them from view.<\/p>\n The Apatanis, who call themselves Tanw, have accepted the name of the community as \u2018Apatani\u2019 (originally Apa Tani), which was actually coined by a colonial anthropologist and writer, CVF Haimendorf in 1944-45. In colonial literatures, they are referred to as \u2018Apa Tanang\u2019, \u2018Apa Tanang Abor\u2019, \u2018Apa Tanang Dafla\u2019, \u2018Tenae\u2019, and \u2018Anka Miri\u2019. \u2018Apa\u2019 is a prefix to a male name when one calls a person affectionately.<\/p>\n The Monpas and Sherdukpens were classified as: (i) \u2018Thibetan Bhutia\/Kuriapara Bhutia.\u2019 (ii) \u2018Charduar Bhutia\u2019 and (iii) \u2018Thebangeah Bhutia.\u2019 The first group was under \u2018Sat Rajas\u2019 of Kuriapara Duar, who were subordinate to Towang Deb Raja. They are the Monpas of Tawang. The second group is the Sherdukpens, who were called as \u2018Rooprai Gawn\u2019 (Rupa) and \u2018Sher Ganw\u2019 (Shergaon) Bhutias, who were independent of Towang, having \u2018Sath Rajas\u2019 as their chiefs. The \u2018Thebangeah Bhutias\u2019 are the Monpas of Thembang, the Tembang Bapus (Khochilu, Dirkhipa, Sherchokpa, Atajaipu). In subsequent writings, the word \u2018Momba\u2019 was used, including in the Constitution (Scheduled Tribes) Order, substituted by \u2018Monpa\u2019 in 2021. The word \u2018Monhpa\u2019 was recorded in 1907.<\/p>\n In colonial writings, the word \u2018Miri\u2019 was used for different categories of people: Miris of the hills, and the plain Miris. The plain Miris, who, in contemporary usage, are called Mishings, acted as the go-betweens the hill tribes and the inhabitants of the plains. There are \u2018Ghasis\u2019 and \u2018Ghyghasis\u2019 on the left bank of the Subansiri, who were known as \u2018Miri\u2019. Dalton places \u2018Sarak Miris\u2019, \u2018Panibotia Miris\u2019 (users of the land paths) and \u2018Tarbatia Miris\u2019 (users of the river routes) as branches of the \u2018Hill Miris\u2019. In post-colonial discourses and usages, the word \u2018Hill Miri\u2019 came to denote the Nyishis of the present Kamle district, although no official notification has ever been issued to the effect.<\/p>\n Captain Duff wrote in 1912 that the name \u2018Miri\u2019 is \u201cunsatisfactory and inclined to be misleading,\u201d as the \u201ctrue name of the tribes and clans of the Kamla valley is Nisi.\u201d WB. Hore (1913) was more categorical in discarding the term \u2018Hill Miri\u2019. He maintains that \u201cThe tribes are so like Daplas that it would not be incorrect to call them in future, Eastern Daphlas, or Subansiri Daphlas.\u201d Since the Miri (Mishing) had migrated from the Siang, and not the Subansiri valley, the name \u2018Hill Miri\u2019 is \u201cerroneous and misleading,\u201d he adds.<\/p>\n In his book Frontiers (1932), George Dunbar narrates an incident and makes a reference to his friends in Beni, \u201cwhom we call Hill Miris, but who really are Daflas.\u201d According to Haimendorf, to describe the \u2018Hill Miri\u2019 as a separate \u2018tribe\u2019 would be \u201cunjustified.\u201d BK Shukla (1964) states that \u201cHill Miris refer to each other among themselves as Nisi.\u201d<\/p>\n I have not come across any colonial writings that explain the word \u2018Dafla\/Daphla\/Duphla\u2019. The census report of 1881 says that \u201cthe origin and meaning of the name Daphla are not known. As pronounced in Lakhimpur, it would be written Domphila. They call themselves Niso or Nising.\u201d However, Haimendorf (1950) writes that \u201cThe Assamese term Dafla, like the term Abor, seems to have originally meant \u2018wild man\u2019 or \u2018barbarian\u2019.\u201d The \u2018Daflas\u2019 on the border of Durrang (Darrang) were generally called \u2018Paschim\u2019 or Western Duphlas; and those on the border of North Luckimpore, \u2018Tagin Duphlas\u2019. The \u2018Western Daflas\u2019 were also known as \u2018Yanno Dafla\u2019.<\/p>\n By the Constitution (Scheduled Tribes) Order (Amendment) Act, 2008, the name Nyishi was substituted for \u2018Dafla\u2019. Since the Ligu Declaration Day, 19 December, 1998, the \u2018Hill Miris\u2019 (the Nyishis of Kamle district) have affirmed themselves \u201cto adopt socially and traditionally the authentic tribe nomenclature of Nyishi for all times.\u201d<\/p>\n Mishmi, according to the adviser to the governor (1946), is an \u201cAssamese word of unknown derivation.\u201d Mackenzie has identified various Mishmis clans, which we call as sub-tribes. First, to the north of Sadiya, the \u2018Chulikata\u2019 (cropped-hair). Second, \u2018Mezho\u2019 clans are found in the Digaru river westward, and on both sides of the Brahmaputra, reaching up the frontier of Tibet. The third is the \u2018Tain\u2019 or \u2018Digaru\u2019. Fourth, the \u2018Maro\u2019, are \u201cthose to the south of the Brahmaputra whose settlements are scattered and mixed up with Khamtis and Singpho villages.\u201d We also find reference of \u2018Bebejiya\u2019 Mishmis, who actually are the Idus from Ithu valley (Hunli, Desali), and who speak Mithu dialect. Constitutionally, at present, the Mishmis are classified as Kaman (Miju\u00a0Mishmi), Idu (Mishmi), and Taraon (Digaru\u00a0Mishmi). The name \u2018Naga Misimi\u2019 is found referred in the Ahom Burunji.<\/p>\n The Tangsa, Nocte, Wangchoo and Tutsa were clubbed in the general term \u2018Nagas.\u2019 Alexander Mackenzie (1884) divides the Nagas into two groups: \u2018the Patkoi Nagas\u2019 and \u2018The Seebsagugor Nagas.\u2019 Under the \u2018Seebsagugor\u2019 (Sibsagar) group, the \u2018Namsangisa\u2019, the \u2018Bordwarias\u2019, the \u2018Panidwarias\u2019, \u2018Banferas\u2019, etc, are included. In some administrative reports, these communities are mentioned as \u2018Nagas of the eastern region\u2019 or \u2018Eastern Naga.\u2019 The Ahoms used to call them the \u2018Nagas.\u2019 It is evident from the grant of land to them, called \u2018Naga Khats\u2019.<\/p>\n According to Parul Dutta, \u2018Nocte\u2019 means one \u201cwho lives in a village\u201d (Noc, village; te, the people). It is reported that the names \u2018Singpho\u2019 (meaning, \u2018person\u2019) and Tangsa (\u2018Tang\u2019 = mountain, and \u2018sa\u2019= person) were coined by Bipin Borgohain, who served in the Tirap Frontier Tract as the political officer (1950-57). Waddel (1901) writes that the proper tribal name of \u2018Singpho\u2019 is \u2018Ching-po,\u2019 where the \u2018o\u2019 has the sound of the \u2018aw\u2019 in \u2018law.\u2019 The word Singpho, Singfo, Chingpaw, Jinghpaw, etc, according to E Leach (1964), is a category applied to themselves by the people who speak the Jinghpaw language.<\/p>\n There is also a reference of \u2018Rangpang Naga\u2019. Political officer for Rangfang area was also created. Elwin (1957), however, writes that \u201cin actual fact no such tribe exists.\u201d<\/p>\n On the origin of the word Khamti, J Rondo (2018) presumes two different versions: (i) a country full of gold (Kham, gold; ti, place). (ii) A royal title given to some princely class. It is also variously spelt as Kanti, Kansi, Khampti, Hkamti, etc, which appears to be have been originally a title associated with the royal family of Mogaung. Mogaung was once one of the influential Shan states of Upper Burma. UN Gohain (1950) adds another meaning to it, \u201cto adhere to or stick to a place (Kham, to adhere or stick to; ti, place).<\/p>\n The word \u2018Wancho\u2019 is not found defined in any of the existing literature within my knowledge. The oral history of the community, too, does not narrate the word \u2018Wancho\u2019.<\/p>\n The proper nouns do undergo change when used by a person unfamiliar with the dialect of the community. In 1964, the Galo people and students represented, saying that the correct name of their tribe should be Galo, and the word \u2018Along\u2019 should be Alo. PN Luthra, adviser to the governor of Assam, writes that \u201cGalong, Along, etc, came into being because of the Minyong interpreters\u2026. Minyong language has a tradition of using the letters \u2018ng\u2019 at the end of some of their words.\u201d Likewise, it is possible that the word \u2018Apa Tanang\u2019 came into being because of Nyishi or Mishmi interpreters, who might have found it difficult to pronounce \u2018Tanw\u2019 (w = inverted M of IPA symbol).<\/p>\n There are certain names, \u2018Kibitoo\/Kibithu\u2019, \u2018Chowkham\u2019, \u2018Sela\u2019, \u2018Apatani\/Apa Tani\u2019, \u2018Hapoli\u2019, \u2018Tezu\u2019, though distorted, but are accepted by the indigenous communities.<\/p>\n For example, the name \u2018Hapoli\u2019, which actually should have been \u2018Ha\/Hao-Polyang\u2019, is officially recognised and popularly accepted by the Apatanis. The name \u2018Tezu\u2019 became a popular usage because of its long association in the minds of the Mishmis. The political officer, Lohit Frontier Division (1965) writes that, if the Mishmi method of name-giving was rigidly followed, the name of Tezu would have to be changed to \u2018Tezab-mla\u2019, \u201cbecause this is a settlement situated by the banks of a stream called Tezab.\u201d Similarly, Chowkham should have been \u2018Chongkham\u2019 (Chong means monastery and Kham means gold), and Kibithoo\/Kibithu as \u2018Kibithang\u2019 (Kibi means pleasant and Thang means meadow). Since the Monpas of Dirang and Tawang pronounce the mountain pass as Tze-la, the name Sela, we find in official records is actually wrong. There are references of Tze-la in archival records.<\/p>\n Perusal of archival records and discussions with village elders across the state have given me to understand that seemingly derogatory names used during colonial administration may not have been intentional. It could have been because of misinterpretation, lack of proper communication, \u2018innocent\u2019 representation, and the problem of pronunciation.<\/p>\n However, I find the Tibetan word \u2018Lhopa\u2019\/\u2019Loba\u2019 for the Abotani communities (both India and Tibetan side), meaning \u2018uncultured\u2019, certainly derogatory. The recent renaming of Kimin to \u2018Bilgarh\u2019 by ITBP looks political. Communist China\u2019s giving \u2018new names\u2019 to certain places of Arunachal Pradesh is intended to put diplomatic pressure on India. (Professor Bath is a faculty member in Rajiv Gandhi University. He can be contacted at nanibath@rediffmail.com)<\/p>\n","protected":false},"excerpt":{"rendered":" [ Nani Bath ] During the colonial period, the tribal communities of Arunachal Pradesh were broadly categorized as the Abor, the Aka, the Apa Tanang, the Bhutia, the Dafla, the Miri, the Mishmi, the Singpho, the Khamti, and the Naga. The word \u2018Abor\u2019, Assamese in origin, means independent and one who would not submit or […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":{"0":"post-200488","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-state-news"},"_links":{"self":[{"href":"https:\/\/arunachaltimes.in\/index.php\/wp-json\/wp\/v2\/posts\/200488","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/arunachaltimes.in\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/arunachaltimes.in\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/arunachaltimes.in\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/arunachaltimes.in\/index.php\/wp-json\/wp\/v2\/comments?post=200488"}],"version-history":[{"count":0,"href":"https:\/\/arunachaltimes.in\/index.php\/wp-json\/wp\/v2\/posts\/200488\/revisions"}],"wp:attachment":[{"href":"https:\/\/arunachaltimes.in\/index.php\/wp-json\/wp\/v2\/media?parent=200488"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/arunachaltimes.in\/index.php\/wp-json\/wp\/v2\/categories?post=200488"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/arunachaltimes.in\/index.php\/wp-json\/wp\/v2\/tags?post=200488"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}