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COMMONWEALTH ASSOCATION FOR
EDUCATION, ADMINISTRATION AND
MANA
MANAGEMENT
VOLUME 1 ISSUE 2
ISSN NO 2322-0147
OCTOBER
2013
CHAKMA TRIBE OF MIZORAM (NORTH EAST INDIA): A
STUDY OF THEIR FAITH AND BELIEFS
Excellence International Journal of Education and
Research (Multi- subject journal)
Excellence International Journal of Education and Research
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ISSUE 2
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SANJEEV KUMAR DEY
ASSISTANT PROFESSOR IN HISTORY
KAMALANAGAR COLLEGE
CHAWNGTE: MIZORAM
Email: [email protected]
Mobile: 09436372561
Abstract
The Chakmas inhibiting some of the states of North East India are believed to be
Buddhist since ancient time. However due to their migration they adopted different elements in
their religion, viz. tantricism and animism. The objective is to explore the influence of tantricism
and animism on the religious faith and beliefs of the Chakma tribe. For the study empirical and
library research is adopted. Two forces are found to be important in the study viz. belief of spirits
and the influence of Ojha or Boidyo undoubtedly dragged tantricism and animism in their present
religion i.e. Buddhism.
Key words: Chakma, tantricism, animism, Buddhism, influence.
CHAKMA TRIBE OF MIZORAM (NORTH EAST INDIA): A STUDY OF THEIR
FAITH AND BELIEFS
INTRODUCTION
The Chakma tribe
The word Chakma or Chukma is a generic term given to a predominant hill tribe of
Chittagong Hill Tracts dwelling in the corridor link of Arakan (Myanmar) by the then British
administrators and scholars who ruled over and reached on these tracts of hill by mid-18th
Century to mid-20th Century.1 T.H. Lwein holds the opinion that the name Chakma is given to
this tribe in general by the inhabitants of the Chittagong District (now in Bangladesh), and the
largest and dominant section of the tribe recognizes this as its rightful appellation.2 The Chakmas
have no caste system. They are divided into three major groups’ viz. Anokya Chakma, Doinakya
Chakma and Tongchongya Chakma.
The Chakmas are practicing Theraveda Buddhism in modern days, but before the 19th
Century AD, they practiced Tantric Buddhism. Different writers have viewed different opinions
regarding the religious practice of the Chakmas. S.R. Maitra in his book ‘Ethnographic Study of
the Chakma in Tripura’ viewed “Buddhism is not the original religion of the Chakma”.
Nowadays, there are two contrasting religious beliefs among the Chakmas. Buddhism operates in
the upper stratum and animism and sacrifices at the lower stratum. When Buddhism was
liquidating due to pressure of Islam and Hinduism, the Buddhist preachers took shelter in the hill
tract and came into contact with the Chakmas and preached them Buddhism”.3 Here, Maitra
viewed that the original religion of the Chakmas was not Buddhism and they became Buddhist
when the Buddhist monks who took shelter in the Chittagong hill tracts preached it to them.
However, the above assumptions contrast with the Chakma Bijag (history). It quotes,
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“Bijoy Giri somare anya Tara Agare,
Mani labang egemeh, solibang sagale su-dine”.
English translation: King Bijoy Giri brought Agartara along with him, we follow it strictly and
together we shall live and spend the life.4
The above lines testifies that before the Arakan expedition, king Bijoy Giri was
accompanied by four scholars (Pandit) who brought the manuscripts of Agartara along with
them. The Agartara is the oldest Buddhist religious scripture of the Chakmas. Therefore, the
Chakmas practiced Buddhism before entering into Arakan (Myanmar) and Chittagong hill tracts
CHT in Bangladesh). Further, R.H. Risely in his book ‘Tribes and Caste of Bengal’ opined that
though the Chakmas introduced themselves as Buddhist, earlier they practiced animism. We
cannot deny the fact that not only the Chakmas but also all the races in the world worshipped
inanimate objects in ancient time.
Whatever it may be, the Chakmas have been practicing Buddhism since ancient time.
However, due to social, political, economic conditions and religious reformation, many new
customs, rituals and thoughts had penetrated into their society and religion.
Dr. Heinz Bechet wrote in the ‘Contemporary Buddhism in Bengal and Tripura’ “There
can be no doubt that the Chakmas have been Buddhist since long”. This is well attested by two
historians’ works - Tibetan literature viz. in Taranaths ‘History of Buddhism in India’ by San pa
Po’s. He further stated in another book ‘Buddhism in East Bengal’, There is a very interesting
record of the History of Buddhism in the countries east of Bengal in two works of Tibetan
literatures viz. Taranaths ‘History of Buddhism in India’ and in Sampa Makhan, Po’s ‘History of
the rise, progress and downfall of Buddhism in India’. According to these works, Assam,
Tripura, Arakan, Burma and some other eastern countries were collectively called ‘Koki Lands’.
Buddhism is said to have spread since Asoka’s times in these Koki Lands. When the Muslims
occupied Magadha, a large number of Buddhist monks came from here to the Koki lands. King
Balasundara of this country is said to have sent many Pandits to the Siddha Shantigupta or
Shivavamsa in south India in order to procure the Mantrayana literature, i.e. the works of Tantric
Buddhism. Balasundara’s son Chandravahana became the king of Arakan (Rakan, his son
Atitavahana, the king of Chakma (Chagma) and Balavahana, the king of Burma (Munyang), and
the Buddhist religion flourished in their countries during this period….. and secondly the
conversion of Chakma to Buddhist in this period.
Buddhist priests are known as Bikkhus. The Buddhist monasteries or temples are called
Kiyong by the Chakmas. There is a temple in almost all the villages in their respective
jurisdiction. It is the custom of the Chakmas that when a boy attains 7 years of age, the parents
takes him to the temple and make him a Shraman or Monyang (novice) under a Tagur or Bikkhu
at least once before marriage. There he learns Buddhist principles wearing a saffron colour cloth
and observing strictly the ten Shilas (precepts) for seven days.
SIGNIFICANT OF THE STUDY
The study is significant; for the Chakma tribe in Mizoram and other tribes in general. The
Chakma ethnic group are one of many tribes living in Mizoram. A majority of their population is
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located in the Southern part of the state of Mizoram. Chakma ethnic tribe are the second largest
in number in the state who adhere to Buddhist religion. Except the Chakma tribe, all the other
tribes in Mizoram were converted to Christianity during the British administration. The Chakma
ethnic group constitute about 8 % of the total population of Mizoram state. Since they are the
only non-Christian residential ethnic group in the state, the study of their religion becomes
important. Apart from this religion reflects the identity of human being irrespective of where
they live.
OBJECTIVE OF THE STUDY
The study is an attempt to explore the influence of tantricism and animism on the
Chakma ethnic tribe. As the Chakmas adopted Buddhism since long back, they believe
themselves nothing less than a Buddhist, but at the same time they, knowingly or unknowingly
allow tantricism and animism to influence their way of life.
METHODOLOGY ADOPTED IN THE STUDY
The method of this study included both empirical and library research. Magazines,
journals, souvenirs, papers and articles, published and unpublished, were used to frame the work.
AREA OF THE STUDY
The study is limited to the Chakma ethnic tribe of Mizoram, especially Chawngte area
where they have the autonomy in the form of Chakma Autonomous District Council (CADC) in
Mizoram.
LIMITATIONS OF THE STUDY
As the literature is in Chakma script, an attempt has been made to translate some of the
wordings in English language which may well have some error as it is not an easy task to
translate a language.
RELIGION OF THE CHAKMA TRIBE
All ethnic groups have their own religion. Owing to the onslaught of other dominant
religions many have been amalgamated. In this regard the tribal are the most affected ones.
However, the Chakma ethnic group able to keep up and evolve their religious tradition through
the process of selection and accommodation, thereof in consonance with the changing time and
situation. On the basis of religion, the people of Mizoram can be divided into two broad groups
i.e. the Christian group and the non-Christian group. The non-Christian group is again divided
into Buddhist, Hindus, Islam, Sikhs, etc. The dominant non-Christian in the state of Mizoram are
the Buddhist, and almost all the Buddhist belong to the Chakma tribe following Hinayana and
Mahayana cult in Mizoram. H.H. Risley writes, “The Chittagong Hills Tracts is a professed
Buddhist district... from very ancient times”.5 His views can be justified owning to the fact that
the Chakma ethnic tribe had been living in Chittagong Hill Tracts since long time and are the
prominent tribal group in the district. He was talking only about the prominent tribe in the region
i.e. the Chakmas who later on migrated to Lushai Hills (now Mizoram) during the British period.
The Chakmas believe that before the creation of the earth, there was Gojen (Almighty
God). Chumlang (man), Parameshwari (the nature or the woman), form the life are the ancient
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religious thought of the Chakma tribe. Along with these two thought, another thought i.e. of
Basumati (the earth) constitute the Gojen (almighty).6
INFLUENCE OF ‘TANTRICISM’ ON THE RELIGION
Belief in natural objects like sun, moon, water, fire etc is the universal feature of the
tribal religion. The belief in supernatural power that is embodied in the natural things
necessitates them to profess and worship these natural objects. Among the ethnic tribes in
Mizoram, the Chakma ethnic group is found to have been influenced by tantricism. There are
some tantric hermits among the Chakmas, who are known as Fagir or Sidhyapurush. They are
believed to have acquired this special power, by sadhana (meditation). Tantricism are found to
be very much prevalent among the Chakmas. They use some mantras to get cure of diseases.
They believe in witches (bhut) who are the regions of miseries, sufferings, misfortunes and even
disease. The Chakmas believe that bhut consists of those who rule over earth, ocean, human
beings and animals with different character and deities. They always worshipped the spirits
either to appease in order to avoid any harm or to gain the blessing and favour from them. Their
ceremonies are of two type viz., religious ceremonies and ceremonies based on social customs. It
is in their social customs they believe in ghosts and spirits. In fact, their rites and rituals are
basically worship of nature and its various attributes represented by numerous gods, goddesses
and spirits based on the personification of natural phenomena or objects. They worship such
objects and spirits and perform various rituals for being blessed with happiness, wealth and
prosperity in their life.
INFLUENCE OF ANIMISM ON THE RELIGION
Animism comes from the Latin word Anima meaning soul and is not a unified religion,
but a mass of primitive beliefs and practices found in various parts of the world which mainly
include ancestor worship, spirit worship and nature worship. Animists believe that at death the
soul of a person leaves the body and has influence over the living, who must take elaborate
precautions to get rid of their general malevolent influence.7 Other spirits and powers are
believed to inhabit animals, trees, rocks, rivers, hills and caves, and must be manipulated by
magic, taboos and fetishes. Witch doctors and sorcerers become the human mediums to identify
and placate the spirits. Even among believers of major religions of the world, there linger many
remnants of animistic ideas and customs. In spite of the fact that the Chakma ethnic group are
devoted to Buddhist faith and teachings of Lord Buddha, they are adhered to some animistic
beliefs and practices; they have adopted and modified this animistic worship and even made
sacrificial offerings to propitiate them. The influence of Animism is traceable in the pujas for the
reason that the mystic rituals are mixed with the performance of the pujas. They believe that
natural objects such as trees, stones, water, wind, etc have souls. They worship them to bring
about fortune and to liberate them from the possession of evil spirits. Vestiges of primitive
animism, which is believed to have been the religion of the Chakmas before their conversion to
Buddhism still survives in the festival called Shongbasa when nats or the spirit of wood and
stream are worshipped, either by votary himself or by an exorcist (Ojha), who is called in to
perform the necessary ceremonies. The demons of cholera, fever and other diseases are
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propitiated in a river bed or in the thick jungle where spirit delight to dwell, with offerings of
goats, fowls, dicks, pigeons and flowers.8 In the field of animism and cultural sphere, the
Chakma ethnic group are akin to the people of Burma (Myanmar) and Shan group before their
conversion to Buddhism.9 The Chakmas are regarded as animist Buddhists because they also
worship and offer sacrifices to evil spirits though they claim to profess Buddhism.10
CONCLUSION
One can sum up this study by saying that the present Chakma ethnic tribe who are believe
to be Buddhist of Hinayana and Mahayana cult in Mizoram is not without the influence of
tantricism and animism in their day-to-day life. There are some forces that influence the rituals
of the Chakmas. The first force is the belief of spirits and their worship owing to fear. The
second force is the engagement of exorcist (Ojha) or Boidyo, who is called in to perform the
necessary ceremonies. The belief and involvement of the first and second forces shows that the
Chakma religion is certainly influenced by tantricism and animism.
References
1. S.P. Talukdar., 1988. The Chakmas: Life and struggle, Gian Publishing House, Delhi,
p.5.
2. T.H. Lewin., Reprint 2004. The Hill Tracts of Chittagong and the Dwellers therein,
Tribal Research Institute, Aizawl, p.90.
3. S.R. Maitra., 2002, Ethnographic Study Of The Chakma Of Tripura, Anthropological
Survey of India, Kolkata, p.5.
4. Translated by Jyotirmoy Chakma, at Chawngte (Mizoram) in 15.6.12.
5. H.H. Risley., 1901. Census of India, Vol. I, India, Part – I, p.369.
6. S.R. Maitra., Ibid, p.179.
7. A.T. Houghton, 1955. ‘Animism in the World’s religion’, ed., J.N.D. Anderson, Grand
Rapids: Eerdmans, p.12.
8. S.P. Talukdar., 1994. Chakmas: An Embattled Tribe, Uppal Publishing House, New
Delhi, p.45.
9. Dr. Heinz Bechart, Contemporary Buddhism in Bengal and Tripura (Educational
Miscellany), Vol. IV, Dec 1967 to March, 1968, pp.3&4.
10. Hamphrey, 1958. Buddhism, (Reprinted), London, p.63.
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