Bodo's Traditional Betrothal Analysis

The Gen of the Bodo’s Traditional Betrothal: An Intrinsic

Dr. Oinam Ranjit Singh,

HoD, Department of History,

Bodoland University

&

Nushar Bargayary, PhD Scholar, Department of History, Bodoland University,

JRF-ICHR, New Delhi

In the history of mankind the establishment of the institution of marriage is a unique advent because in the remote past man lived more or less like any other animal. No doubt in the early days sex life was absolutely free in which only maternity alone could be judged and the paternity could not be identified1. The only way to know the paternity of the children would be that the exclusive union of man and woman. In men’s aim to understand the paternity of the children lie the seeds of the institution of marriage and

In India the polygamy has persisted right from the Vedic times to the present. References speak about practiced of polygamy as we have also a Brahmanic tradition of Manu having ten wives and Cyavana a number of maidens as his wives. Even the god Indra is several times alluded to in the Rgveda as having a number of wives19. In socio-biology and zoology, polygamy is used in a broad sense to mean any form of multiple mating. This term is used in related ways in social anthropology, sociology as well as in popular speech. O. Ranjit Singh stated that “the system of polygamy still found existing to some extent in most countries of the world. Previously it was very popular everywhere. It is more frequent than polyandry. Such system existed in Manipur from very beginning of her history”20. In the social milieu of the Bodo, polygamy is very rare and not allow at present. It revealed that the social custom did not permit polygamy in the early days also. But in exceptional cases polygamy are also seen in the Bodo society. Rev. Sidney Endle wrote “As a rule the Kacharis are a strictly monogamous race, though cases of men having two wives have occasionally come under the writer’s notice. These cases are, however, almost invariable limited to men of a somewhat high social position or great wealth, such as Mauzadars, Mandals, & c. Where, too, a first wife proves childless, Kachari

Dongkha Habnai Haba: It is socially approved and recognized form of marriage among the Bodo. Dongkha Habnai Haba may be termed as widow re-marriage. In the Bodo society the widows have the right to re-enter into marital life, which clearly indicated that the society permit the re-marriage of the widow. In the traditional Dongkha Habnai Haba, a man who may be widower or bachelor may approached to the widow whom he falls love or wanted to have a family life with her, presenting a silver coin. This custom is known as “Gangkhong Hwnai” in the Bodo. In case the widow accepted the silver coin it understood that she agreed to the proposal of the re-marriage. Such person had to abandon his parental home and had to change his original surname title by adopting a new surname of the widow. It is written that “Dongkha Habnai Hwoyaya hinjaoni kulao habgwn”52. Before that as a symbol of abandonment of his lineage and parental property he required to perform Narji-Orgarnai ritual in front of Bathou Alter by chewing jute-leafs. The marriage had to be solemnized just after the sunset in evening where there was not so dark-transitional timing between day light and dark in the house of the widow in presence of relatives, villagers and well wishers. For the purpose of the said marriage bridegroom had to move around Noma No (main house) seven times wearing an earthen pot (utensil for cooking rice) on his head like a cat. At the same time bride (widow) remained at the entrance of the house as