Anthropological study of the arrival of the small ethnic group Tanchangyas in Bangladesh

• A review of history shows that Dainaks or Tanchangyas came to Bangladesh unable to bear torture and oppression. It is said that the Arakanese used to persecute the Tanchangyas.
• The Tanchangyas have crossed a long path of history with the identity of an independent ethnicity, and today they are living in the mountainous districts of Bangladesh

By Shakil Kalam | Dhaka

Almost every country in the world has a minority community. Due to the natural environment, geographical location, ambiguity of occupation, anarchic conditions of survival, ethnic violence, exploitation, deprivation, torture, racial discrimination and conflict, superstition, and lack of good governance, ethnic groups have been forced to leave their original habitats in search of new places. A review of history shows that Dainaks or Tanchangyas came to Bangladesh unable to bear torture and oppression. According to sources, the Arakanese used to persecute the Dainaks or Tanchangyas. They could not bear the torture and left the place called Chaprei in Arakan in 1418 AD. Then they crossed the Naf River through the deep jungle and reached Chittagong. The then ruler of Chittagong, Jamal Uddin, allowed them to settle in 12 villages in the Taingang river basin near the Matamuhuri River, which is now part of Alikadam upazila. Later they spread to different parts of hilly Chittagong. At present, Tanchangya people are living in Sadar, Bilaichhari, Kaptai, and Rajosthali upazilas of Rangamati district and Sadar, Rowangchari, Alikadam, Naikshyongchari in Bandarban district, Rangunia in Chittagong district, Ukhia and Teknaf in Cox’s Bazar district.

Creation of Tanchangya “Gacha”

The then ruler of Chittagong, Jamal Uddin, appointed 12 group leaders/village head talukdars from 12 villages. He had created “Bartaluks” of the Tanchangyas from these 12 groups the 12 “Gachas” or “Gotra”. These 12 clans of descent were named after the characteristics and behavior of their leaders. The groups are: 1. Dainya Gacha, 2. Mo Gacha, 3. Karbaya Gacha, 4. Mangla Gacha, 5. Smelong Gacha, 6. Llang Gacha, 7. Angya Gacha, 8. Tassi Gacha, 9. Rangya Gacha, 10. Lapsya Gacha, 11. Tamuluk Gacha and 12. Hang on Each Gacha or gotra is divided into several groups or groups. At present, 7 groups of Tanchangya people are found in Bangladesh. Apart from this, Tanchangyas are known to live outside Bangladesh in Tripura, Mizoram, Arunachal and Manipur in India and Arakan in Myanmar.

Population

As per data, provided by the Bangladesh Tanchangyas Welfare Organization, a total of 51,773 Tanchangyas are living in Rangamati, Bandarban, Chittagong, and Cox’s Bazar districts of Bangladesh According to various sources, a total of 4 lakh Tanchangyas live in other regions including India and Myanmar.

Physical structure and disposition

The Tanchangyas belong to the Mongolian ethnic group. They are conical in shape, with high cheekbones, black hair, fair complexion, and small eyes. Their nature and character are humble and modest. They are generally simple, naive, friendly, hospitable, hardworking, and always grateful to benefactors.

Occupation

People’s social lifestyle is always changing and dynamic. The Tanchangyas ancestral profession agriculture changed and now their children are getting higher education, some doctors, engineers and college teachers are working in various professions as prestigious officials in government and private offices.

Food Habit

Rice is the staple food of the Tanchangyas. They eat all kinds of fish, chicken, goat, duck, and pork along with rice. Nappi and Sidol are the favorite food of Tanchangyas. Dry fish is also their favorite food. They eat a lot of fruits, bamboo shoots, mushrooms etc. Besides, various vegetables are very popular to the people of Tanchangyas which are collected from the forest.

Pitha-Putuli

Tanchangyas prepare various pithas (cakes) in their homes. Many times pitha is prepared on the occasion of various festivals. The pithas made by Tanchangyas are Sainya pitha, Bini pitha, Ilsi pitha, Tel pitha, Mali pitha (Gulik/Gaisya pitha), Kala pitha, Patisapta etc. Besides, kain bhat, binni bhat and sweets are also prepared on various occasions.

Clothing

The Tanchangyad caste has its traditional dress. Tanchangya men’s clothing is a shirt and white-pant. But nowadays men wear pants, shirts, lungi etc as they like. The dress worn by women is called peroin or thami. There are longitudinal stripes on both ends of the pinon, longitudinal stripes of color on the two ends in the middle, and stripes of different colored threads on the entire pinon. Tanchangya girl’s dresses are pinoon, khadi, mada kabong, pa-duri, salum.

Ornaments

Among hill women, Tanchangya women wear various types of ornaments. Among the ornaments used by them are bajju and jhangka in the ear, baghor in the wrist, kuchikharu, tajjur in the arm, chandrahar, hachuli, sikchhara in the neck. These ornaments are usually made of silver.

Religion and Religious Festivals

Even though the Tanchangyas have been followers of Buddhism since time immemorial, many of them worship gods and goddesses such as Buddha Puja, Gang Puja, Bhoot Puja, Chumulang Puja, Mittini Puja, Lakshmi Puja, K-Puja, Burpara etc. The Tanchangyas observe religious events like Buddha Purnima, Sangha Donation, Sutra Shravan, Ashta Chiba Dona, Prabarana Ceremony, Solid Cheebar Donation, Vyuhuchakra Mela on Maghi Purnima, Jati Sammanlam on Falguni Purnima.

Religious Values and Beliefs

The Tanchangyas are Buddhists by birth. They follow the teachings of Gautama Buddha. Each of them has a Bihar or pagoda in their village. In the morning and in the afternoon they go to the temple and worship. They also worship Buddha and Bhante. The motto of their prayer is, May all beings in the world be happy. It is a custom of Tanchangyas that they have to take Shramanya Diksha at least once for a certain period from birth to death.

Sports

Ghila game is the national game of Tanchangyas. Tanchangya young men and women participate in the all-night Ghilakhela competition on Biju day. Nadeng is also the most important sport of Tanchangyas. Apart from this, they play Gang, Putti, Gudu, Boli, Angi, Lugalugi, Kakkema or Khabam, Nareng, Chamuk, Bait Kharong, Dola, Bait, Tumbul Khel, Du-du Khel, Tedai Bichi Khel, Gayang Khel, Shamuk Khel, Gat Khel, signature game, even-odd game, ichibichi game, singing game, kutta game, lu-a lui game, kain or kanchi game, dhanguli game, gulik game, chi-kut-kut game, bolly game, etc. Nowadays traditional sports are not seen much except in some regions. Due to the infiltration of modern counter-culture, the various steps and techniques of the games are being lost.

Music and Musical Instruments

The Tanchangyas have a rich folk culture. Traditional Ubagit, Baromasi, modern music, fairy tales, folk tales, and legends are prevalent in their society. They sing Ubagit or Pala in memory of their ancient homeland called Chapre in Arakan. Ubageet or Pala songs are usually love songs. Even now the Tanchangyas carry the happy memories of their war victory through Radhaman. Tanchangyas use flute, bela, khengkhong, dhutuk national musical instruments during various festivals and rituals. When Tanchangya youths play the flute to the tune of Ubagit, the audience is enthralled with heart and soul.

Marriage Method

Marriage is the basic foundation of Tanchangyas society. The marriage ceremony is called “Sanga” in the Tanchangyas language. If a Tanchangyas male is marriageable, he must perform “shramana” for at least three days and observe “shramanya dharma” before marriage. Late Sri Yogeshchandra Tanchangyas has given a detailed description in his book “Tanchangyas Upajati”. Generally, there are 3 types of marriage systems in Tanchangyas society. Those methods are marriage through contact with the bridegroom in the daughter’s house, marriage by the match of mind and “Queen’s fair Sanga” which means widow marriage. If one marries in an illicit relationship, both the punishments of fine and expulsion from society are carried out together.

Social Structure and Economy

In Tanchangyas society, men are the head of the family. The judicial function of the society is managed by the Para or village chief Karbari. In Tanchangyas society, after the death of the father, sons inherit the property. Daughters do not own father’s property. Most of the Tanchangyas depend on the Jhum staple economy for their livelihood. They cultivate the sloping land in the hills and produce paddy and various seasonal crops. Besides, the Tanchangyas in the Karnaphuli River basin earn their livelihood by catching and selling fish in the river. However, currently, the youth of Tanchangyas earn their living by working in various government and private institutions.

Festival

Biju is the main social festival of the Tanchangyas. In the Tanchangyas language, the New Year and New Year celebrations i.e. “Chaitra Sankranti” are called Biju. The first day of New Year’s month of “Baisakh” is observed as “Noa Bochor or New Year. “On the “Ful Biju” day Tanchangyas youths float flowers in water, pay obeisance to the Water Buddha, decorate the house with flowers and clean the house around and the house yard. On the main “Biju” day, they take care of the service of the old people of the neighborhood and go home and bow to their feet. Their blessing is that all live a happy and peaceful life in the New Year.

Cremation

When any people of Tanchangyas die, their bodies are cremated. When someone dies of epidemic diseases like cholera or smallpox they are buried. Before taking the dead body from the house to the crematorium, a pyre is prepared with dry wood five layers for men and seven layers for women. Pyre is made facing east if male and west facing if female. Then the funeral pilgrims would receive the “Panchsheela” from the monk and listen to the “Mangal-Sutras”. To wish for the deceased’s supernatural virtue, money is donated to the monk and the donation is dedicated to the dead person. After performing these pious deeds, at first, the eldest son or a relative circumambulates the pyre seven times and connects fire to the mouth of the corpse and the pyre. After the cremation is over, while returning from the crematorium, the funeral processions have to bathe or wash their hands, feet, and mouths and enter their respective houses.

Culture

The Tanchangyas Gingkhulis usually play the violin and sing Radhaman-Dhanpudi “Ubagit or Palagan” to entertain the audience throughout the night. Ubagit occupies a significant place in the culture of the Tanchangyas. From the early times, they used to perform temple dances. Now they perform wonderful dances highlighting everyday aesthetic phenomena including Jhum dance. Even in the Tanchangyas culture, their movement is free and spontaneous.

Language

The Tanchangyas language is a language belonging to the Indo-Aryan family. However, according to other sources, the language of the Tanchangyas belongs to the Indo-Iranian branch of the Indo-European language group. That is why there is a phonetic, semantic and morphological similarity between the basic words of the Tanchangyas language with languages like Bengali, Hindi, and Assamese. The Tanchangyas nation has its own language and alphabet. The main sources of their language are Indian Aryan languages like Pali, Prakrit and Sanskrit. According to the prominent German Scholar and Linguist Dr. G.A.  Grierson, the Chakma and the Tanchangyas languages are separate but both languages are included in the Indo-Aryan language. Recently, many Bengali words have directly entered the Tanchangyas language and this trend continues. In earlier days the old people spoke the Arakanese language and nowadays young people use the Tanchangyas language along with some Bengali words in daily conversation. The influence of the regional language of Chittagong can also be seen in their language. Example of Bengali and Chatgaon languages with Tanchangyas language is given:

তঞ্চঙ্গ্যা

বাংলা

চাটগাঁইয়া শব্দ

মুই

আমি

আঁই

তুই

তুমি

তুঁই

আইস

আস

আইয়

কাল্যা

কাল

কালুআ

বিন্যা

সকাল

বেইন্ন্যা

সাচন্যা

সন্ধ্যা

হ্‌আজন্যা

ব্যাক্কুন

সব

ব্যাগ্গুন

Literature

Reviewing the history of the literature of different countries or ethnic groups in the world, it can be seen that the literary elements, content, presentation, simile, and imagery of each language are almost the same but the expression is a little bit different. The literature of a country refers to the regional language of that country and the integrated form of word groups that come from different languages. In the same way, the original language of the Tanchangyas and entered vocabulary from different languages are constructed in the sophisticated Tanchangyas national literature. Like other languages, Tanchangyas literature also includes rhymes, poems, short stories, novels, plays, essays, dialects, folk tales, fables, baromas, riddles, songs, palas and so on. Fundamentally, Tanchangya literature has developed around the dreams planted by them through Jhum farming. Tanchangyas literature and writers can be divided into three categories. In the first part Sadhak Sivacharan and the creator of historical literary works, in the second part the royal poets Pamladhan Tanchangyas, Govinath Tanchangyas, Kabiratna Sri Karthik Chandra Tanchangyas, Rajguru Agravansh Mahasthavir, Kshemankar Mahasthavir, Yogesh Chandra Tanchangya, Sri Vir Kumar Tanchangyas, Ratikanta Tanchangyas and in the third part Lagan Kumar Tanchangyas, Advocate Deen Nath Tanchangyas, Sudatta Vikas Tanchangyas, Bholanath Tanchangyas, Paramita Tanchangyas, Uchitamani Tanchangyas, Tapas Tanchangyas, Ajay Vikas Tanchangyas, Ishwar Chandra Tanchangyas, Karmadhan Tanchangyas, Ujjbal Kumar Tanchangyas (Manichan), Dipankar Tanchangyas, Ariyajyoti Bhikshu, Milind Tanchangyas and many more. Jaisen Tanchangyas said Tanchangyas have a huge collection of literary works around Biju. Many writers have written poems, rhymes, songs, stories, essays, dramas and plays about Biju.

Story

The literature of every race, ethnic group or country in the world is almost the same. However, no difference can be observed in the way of expression. The difference is only linguistic and presentational. Ratikanta Tanchangyas, the author of the book Tanchangyas Jati, mentioned in his book, “I heard many stories, proverbs and riddles from my parents when I was a child. If I had the opportunity, I would listen to it; especially when I had leisure. And there is no question if the friends and siblings meet. Every childhood day was spent like this. Sometimes I used to get scared when my parents told ghost stories. But when the prince killed the demons and rescued the princess from the palace of the giant; at that time I didn’t become afraid again, I used to become happy or have more fun.” Every literature in the world has funny stories in fiction and non-fiction. There is no shortage of such stories in all languages of the world including Bengali literature.

Poetry

The original language of the world or the main means of expression was poetry. Now the question is, who or who wrote poems? The simple answer is that poets compose poetry. Who is the poet? The poet is the one who gives the feeling of the outside world or the thoughts and pains of the mind, the imagination into a rhythmic form that is delightful. Poetry is the expression of the imaginary or inevitable meaning of the use of words, which is a short form of a poet’s emotions, perceptions and thoughts. It certainly moves the human mind by imparting rhythm, rhyme, imagery, simile and aesthetics to a subject or context. The body or structure of the poem is constructed with the integrated topics of country, time, society, human values, humanity, social customs, religious beliefs, mind, culture, nature, environment, conflict of interest, rituals, mind-mentality and folklore etc. The elements of poetic literature of every country or ethnic group of the world are contained in these things. These issues come up strongly in Tanchangya’s poetry. Love, romance, exploitation, deprivation, torture, racial discrimination and conflict, superstition, mountains, nature, environment, forests, animals-birds, happiness-sadness, laughter-crying, joy-sadness, Jhum, Biju, ideal teachings of Buddhism, festivals, fairytales and folk-story are well developed in Tanchangyas poetry. Ancient and medieval poems of Tanchangyas literature were composed in a poetic rhythm. The predominance of preaching and theological topics can be noticed in these poems. These were included hymns and moral poems. But modern Tanchangyas youths have become more interested in literature, especially poetry. Two poems of Tanchangyas youth are quoted:

সোহেল তঞ্চঙ্গ্যা, ছাত্র, রাঙ্গামাটি সরকারি কলেজ, রাঙ্গামাটি, বাংলাদেশ

পিত্তিমিয়ান জিদি লুবং

আমি উলংগে তনচংগ্যা জাদি,

আমার আহে নিজর ভাইত আ সাহিত্য-সংস্কৃতি।

বেয়াক্কুনে অংচুগ গম কাম গুরিবং,

সেনে আমা তনচংগ্যা জাওয়ারে ফুদি তুলিবং।

কেউ জনে পিচ্ছিদিন নথাবং,

ইদিক্কিয়াগুরি আমি আগাবং।

ইতুক ইতুক গম কাম গুরিনায়,

জাদর বিয়াক্কুনে মিলিনায় গীত গায়বং।

জিদি যাবং সিদি আমি,

অংচুগ উছায় উদিবং।

দুগ ওব আগাইতস্যা জাঙাল,

জুনি আমি আদি।

কারোরে মনর দুগ লাগায় নদিবং,

কারোরে চিয়ন গুরি নচাবং।

কেবায় দগাদুগি গুরি আই,

বেয়াক্কুনে এক জাদর ভাই-ভাই।

চিয়ান অংচুগ বুসি লুবং,

বুসি লুইনায় আমি আদিবং।

গম কামদ যাবং,

বসং কাম নগুরি নায় থাবং।

ইংসা মনদ নথুবং,

গমপানা দিনায় আগাবং।

যক্কে বসং কাম নগুরিনায় অংচুগ গমকাম গুরিবং,

সক্কে তে আমি জিদিনায়

তনচংগ্যা জাওয়ারে পরদ ফুদি তুলিবং।

সক্কে তে তনচংগ্যা বেয়াক্কুনে মিলিনায়,

পিত্তিমিয়ান জিদি লুবং।

সুধাম্মা তঞ্চঙ্গ্যা, ছাত্রী, বান্দরবান সরকারি মহিলা কলেজ, বান্দরবান

বিষু

বিষু তুই কুরু আগইত

আ-য়-না জারি তুই

ম-ন-ত উড়েত বানা-ত-য়ে

বা-ছা-য় আগং মুই।

তুই আলে আমা-তুন

কড়ক গম লাগে

ন-আ গুই সাজি আমি

বে-য়াক্কুন এক সমারে।

পু-আন-কড়া পে-লাই-

নান আমি ন-আ-গুই ভাবি

বিষু আ-লে বেয়াক্কুনে আমি

সু-গ-অ কড়া ভাবি।

Pala

Yatras, palas, anecdotes and ballads have been written based on primitive folk tales in every language of the world. In the Tanchangyas language, such composition is called pala. There are several palas in the Tanchangyas mythological history.  It is also a matter of pride for Tanchangyas. Their palas are qualitatively rich. In these stories, there is a combination of love, jealousy, patriotism, nature and history. In such creations, Bengali literature, especially medieval literature, has a combination of the same elements. These Palas have been written concerning the history of the country, time, social life, culture, romance, love, and the cruelest tortures inflicted on them. Although they have not been identified as the authors of these palas, the stories and subjects of their works have touched society, country, time, history and tradition in the period. These palas will forever inspire the Tanchangyas in their ethnic love. Several palas of Tanchangyas have been found. Among these, the names of palas like Radhaman-Dhanpudi, Vijayagiri, Ghilapara, Rainya Parana, Chadigang Rham, Miadhan-Miyabi, Reserve, Hiradhan-Hirabi, Mejangbi-Mejangdhan and Alanga-Alangi are particularly noteworthy.

Drama

According to a report sent by the Kaptai representative of the online newspaper Pahar Barta, the Tanchangyas drama “Man Ukule” produced by Taingang Theater was staged at Wagga Jankalyan Buddhist Vihar Grounds on April 13, 2023 at 8 pm at Tanchangyas Community Biju festival in Kaptai. The story of the play is like “Long ago, a saint was meditating on a distant mountain. Everyone used to address him as Guruji. He had two disciples named Punyadhan and Demkhula.

Punydhan was honest, calm, wise and benevolent. On the other hand, Demkhula was just the opposite. By being in Guruji’s presence for a long time, Punyadhan acquired the meditation of devoting himself to the service of mankind. But Demkhula wants to rule over people. He wants to exploit people by applying his knowledge to the contrary. Demkhula is eager to find the treasure of Guruji’s priceless wealth. On the other side, Dhuppuri and Punydhan love each other. But Demkhula also loves Dhuppuri. He wants to snatch Dhuppuri by force. Incidentally, one day Demkhula got into a fight with Punydhan. As well Demkhula demanded justice against Punyadhan from Guruji. When Guruji wanted a fair trial, Demkhula despised that justice and considered everyone, including Guruji, as his enemy. Demkhula begins his jealousy and wants to revenge5.” Reviewing the story and characters of this drama, it can be seen that like Bengali drama, there are heroes, heroines, villains, human good and bad, and saint male characters in this play. So it can be said that there is no difference between Bengali and Tanchangyas plays.

Rhyme

Rhyme is a fertile element of Tanchangyas literature. We have seen and read many Ghum Parani rhymes in Bengali literature. Such Ghum Parani rhymes also exist in Tanchangyas literature. When the mother goes to work in Jhum, the older siblings have to take care of the younger siblings. Then what kind of irony they have to endure has emerged in rhyme! There is great difficulty in feeding and sleeping. Apart from the lullaby rhymes, there are also some romantic and sports-related rhymes. Three types of three rhymes are quoted below:

ঘুমপাড়ানী ছড়াঃ

ডুলু বাইছর দোলইন্,কাই-জ্যা উদাল দুরি।

ঘুম যাবদে ম লক্ষোবা,সোনা দোলইনত্ গুরি।

রোমান্টিক ছড়াঃ

জুম লেছাত্ উবা কইন,

সমারে বেরাইদন্ দ্বি-বা বইন্।

দ্বি-বইনত্তুন কন্ন্যা লইন,

দাঅর বইন্যা ন পালে, চিয়োন্যা লইন,

কারে-য়-ন পালে, মৈন্ছাঙ অইন।

খেলাধুলা ছড়াঃ

আম পাদা লক্ষণ, তরে মাইত্তে কদক্ষণ।

আমত্ তলে সমালুং, বরই কাদা ফুদা লুং।

বরই কাদা এদক বিদ, তিবিরিত তিবিরিত।

শমই পাদা লরে চরে, তরে লড়াইদে বল্ পড়ে।

Idiom

Idioms range from one word to two-three-four, mostly five words. Because an idiom is a short group of words; Of course that has a special meaning. Even if people don’t know what it means, they don’t face problems in understanding it. The use of idioms is limited to spoken language. However, it is not used much in traditional literature. However, the use of idioms is observed in modern works. Every nation has more or less idioms in its language. Tanchangyas language also has its idioms. Idioms excel in language as a rich branch of literature. In the idioms, rational ideas and their deep perspectives emerge. That is, the image of the large canvas is expanded in a short range. A kind of joy and sense of humor is also expressed in idiomatic sentences. The word Bakdhara (idiom) in Tanchangyas is borrowed from the Bengali language. The Tanchangyas language also had many idioms. But many idioms are lost in the womb of time due to lack of preservation in the right way. A few phrases are mentioned below with Bengali translation:

তঞ্চঙ্গ্যা ভাষা

বাংলা অনুবাদ

১। আমনর্ আন্দইজ্ পাগলেও বুসে\

১। নিজের আন্দাজ পাগলেও বুঝে।

২। আগুইন্ ফোইলে ধুমা সয্য গআ পএ\

২। আগুন পোহালে ধোঁয়া সহ্য করতে হয়।

৩। আরা শুগায় গেলেঅ ঝাল্ ন কমে\

৩। আদা শুকিয়ে গেলেও ঝাল যায় না।

৪। হ্আত্তে চিনে স্ত্রী,

মাত্তে চিনে পুরুইত\

৪। হাঁটতে চেনা যায় নারী জাতি,

কথায় চেনা যায় পুরুষ জাতি।

৫। হ্‌আইত্ মআ কুলা ঢাগি রাগেই ন পে\

৫। মরা হাতি কুলা দিয়ে ঢেকে রাখা যায় না।

Bana or Puzzle

Solving puzzles is challenging, intriguing and fun. Human intelligence is found in finding solutions to problems. On the other hand, the range of knowledge and mental development of children. Once upon a time, Tanchangyas children used to have fun with puzzles. The children used to collect riddles from their grandparents or friends in groups and started asking questions or answering questions. Nowadays there is no practice of Bana or puzzle in rural areas. Puzzles aren’t just about fun; they increase advice, sharp intelligence and sharpness of thinking. Due to a lack of preservation, this valuable part of Tanchangya literature is getting lost. All the poverty in the life of this tribe is reflected in the puzzle. Below are some examples of puzzles:

তঞ্চঙ্গ্যা ধাঁধা ও তার উত্তর

বাংলা ধাঁধা ও তার উত্তর

১। বিলর বগা বিলত্ চএ শুগেইলে বগ মএ = চেয়াগবাত্তি, তেল \

১। বিলে বগা বিলে চরে, বিল শুকালে বক মরে = চেরাগবাত্তি, তেল।

২।গাইছ উবে পানি কঅ = নাইকুলা \

২। গাছের উপরে পানির কুয়া = নারিকেল

৩। চাল আগে তলা নাই পসা তুবার জাগা নাই      = ছাড়ি \

৩। চাল আছে তলা নেই, মাল রাখার জায়গা নেই = ছাতা।

৪। চিগুন লক্ষে কারা ডাঙ উলে পারা = শন

৪। ছোট থাকতে কাঁটা, বড় হলে পাতা।

৫। মা ভাসি ভাসি গারে পআবা হআন্নোয়াল গএ = ন, পাঙেই \

৫। মা ভেসে ভেসে স্নান করে, ছেলে পানি ঘোলা করে = নৌকা, বৈঠা।

Proverb

Sentences or sayings that have long been uttered in short form and figurative in people’s mouths and carry meanings, in which some real truth lies. What gives people advice or knowledge about life is called a proverb. The proverb has a wide range and considerable literary value. Therefore, more proverbs are used in literature than in traditional language. Proverbs, like idioms, are not short sentences. A proverbial sentence is like a long sentence. The proverbs of the Tanchangyas are not out of this. Their sayings reflect extreme truths and realities close to life. In terms of structure and meaning, Tanchangya proverbs show some intensity, antiquity and influence of the Chantgaia language. Some examples of which are given below:

তঞ্চঙ্গ্যা প্রবাদ

বাংলা অনুবাদ

১। পেলায় পেলায় বাজ্জাবাড়ি খান \

১। পাতিলে পাতিলেও বাড়ি খায়।

২। পয়ায় ন কানিলে দুধ খায়ন ন পান\

২। পুতে না কাঁদলে মাও দুধ দেয় না।

৩। এক্কয়া শিলৎ এক্কয়া কাঁড়া

৩। নানা মুনির নানা মত/যার ঘরে সে রাজা।

৪। খাং খাং মাইনসত্তুন গেয়াহ্ নাই

দাং দাং মাইনসত্তুন বউত্ নাই

৪। অতি গেরস্থ না পায় ঘর

অতি ঘরণী না পায় বর।

৫. পেদৎ বোক মুয়ত লাই

৫। প্যেড়ত বোক মুগোৎ/মুয়ত লাজ (চাঁটগাইয়া)

Pason or Fairy tales

Like Bengali culture, the Tanchangyas have stories or fairy tales called Pason. However, due to a lack of preservation, many of the original Pason of Tanchangyas are being lost. These fun options are their own culture. At night, after the meal, Pason was listened to by lighting candles in the open verandah. “Teeth like radishes, ears like dish, only one eye in the forehead. He has a fierce look in his eyes. As if flies the fire. Not one, not two, dozens of children can keep in the stomach at once8.” Hearing this, everyone sat together. Again, the children enjoyed hearing the Pason of laughing of tigers, bears, and monkeys! Some of the popular Pason the Tanchangya are named Alchia Midingya, Kabi-Dhabi, Gul-China, Bhulla-Bhulli, Kalathu Kanya, Bujya-Buri, A Baghya, Belei Kanya, Khusyoa Brang, A Subattubi, Shug Ma Racha Bhaganya Nakkon Chila, Kait Kanya, Banduri etc.

Folk literature

One of the most powerful elements of Tanchangya literature is its rich folklore repertoire. Literature emerges in daily activities and thoughts along with the social, economic and political behavior of the time. Ubagit, proverbs, riddles, stories, rhymes and baromas are remarkable among them.

Ubagit

From the ancient age, the only form of entertainment for the Tanchangyas was the Ganguli/Ubageet gathering. This song used to be held during the “Nabanna” festival. Besides, the Ganguli song sessions used to be held at various religious events. This song was also organized in wedding ceremonies. The natural wisdom of the composers of this song is unimaginable. They broadened their thinking by harboring the knowledge of the time. Especially they created this immortal literary treasure with romance and history. This song had a melody; which is called a hilly or tribal tune. Nature, fountains, the chirping of birds and forests would become one with this melody. It is as if nature itself is giving tuning, raising the tuning and matching the harmonizing. The main feature of this song is that it has a story and at the end of the line there will be an end match. Moreover, this song has to be sung with the violin. Jayachandra Tanchangya is one of the important Ganguli authorship among the others. Below is a verse from Ubagit:

গীতঃ আদমের ফুল

রচনাঃ বি.এন তঞ্চঙ্গ্যা

নানান-ভই-চর নানান রং,

ধানে সুধায়  উ-ল সং

ধান ছরাত ধুল্ল রঙ,

গাবুজ্যা গাবুরী উলাক সং।

দেবংশী ফুলর গিলার তাক্,

আদামত্ বেড়াইদন গাবুরী ঝাক।

উদানত্ খেলিদন্ গুরালক্,

পাল,পাল বেড়াইদন্ গাবুরলক

উরায় বইয়ারে তুলা-নি,

আইছ্যা গাবুর লক্কুন কি গরন্ কি জানি।

ই-চ-র মাদাত ধান তলই,

জলা-জলি গাইততন্ গাবুরীলই।

মিল্লা ধানতলই কুরায় খায়,

কি জানি পরান বিরে আইছ্যা কন্না পায়।

পশ্চিমে ডুবেল্লই পুব বেল,

চুবে-চাবে গাবুজ্যা গাবুরীরে কই গেল।

জুন পইজ্যা ভূই আদে,

পরান দ ন জুড়ায় তুই বাদে।

কদান কইনে লাঙ্যা দা গিয়ে গই,

ঘর উবরে উইচ্ছে গই।

ঝুবুক গাইছত্ পাইছ্ বাহ্,

বাঁশি বা-ধল্লই লাঙ্যা দা।

বাঁশী র শুনি মন কান্দে

ইন্দি লাঙ্যাবী চন রানে।

চন তাবা চিদলে,

লাঙ্যাবী মন দি ন পারের গমে দোলে।

চনান উদুরাই পরেল্লই পেলাত্তুন,

ঔল গুরি ভাত পেলা বাদ দি-লই নুন।

জুরি পজ্যেই বু-য় খাদিয়ান ,

মাদিত্ পজ্যেই কাদিয়ান।

ধারা বা-ই-নে পরের ঘাম,

লাঙ্যাবীত্তুন আদত ন

উদের কন কাম।।

Bachanyi Geet

Audible art, which can create harmony, can create joy in the human mind through speech or silence. Songs are created by the combination of voice and sounds. This sound can be human voice, machine-generated sound, or a combination of both. But in all cases, vowels are the main media of sound. A type of folk or rural song created through the tones and sounds of the Tanchangya language is called Baichani Sangeet. Through such songs, the Tanchangyas are reminded of their old glory sagas and traditions. Awakens and enriches their consciousness. Below is a reference to one such wake-up song:

ও ও মুয়াল্ল্যা লক

ও ও জুম্মোয়া লক

বেলান হআইলেযার ঝাড়ী উর

খরক্ যেবা ঘুম সময় থাক্কে পথ ধর

ঔই গেলং ব্যাক্ থুম\

দিন দিন বাত্তন মানুইত্

অভাব এলো চাবি

ঝাড়ত্ মুড়াত্ যুগ যার

আন্ধারত আগি ডুবি

চুগ্ থাগরে আমি অন্ধ

মদে ভাঙ্গে জীবন

লেগাপড়া ন শিগিনায়্

সারুবা দিক্যা মন\

জ্ঞানী লক্ লৈই মিশি থাগ

শিগিত্ত হ্অ ব্যাক্কুন

আন্ধার ছাড়ি পহ্অরত্ আইস

লামি আইস মুআত্তুন\

Auspicious or unlucky behavior of Tanchangyas

In the life of man, his/her actions result in happiness unhappiness and immortality. One’s own family, other’s family and even nature in various ways appear for good or bad. Just as we don’t want to obey the forecast for this purpose, we laugh at it when others observe it. Auspicious or inauspicious is also observed by planets, stars, lunar days, animals and birds, and insects. Also in Bengali literature, from Khanna’s message, good and bad luck can be seen at the time of journeying. Again in the Tanchangyas literature, similarly good and evil can be seen. The following are examples of Bengali and Tanchangyas literature.

Bengali Examples

১। শূন্য কলসি ডাঙ্গায় নাঙ

শুকনা ডালে ডাকে কা

২। ভরা হতে শূন্য ভাল যদি ভরতে যায়

আগ হতে পিছে ভাল যদি ডাকে মায়

The Tanchangyas had many principles and practices; again, there were obstacles. Some of the rules that were prevalent at one time are given below:

১। বাড়ির উঠোনে, ঘরের ছালের সাথে সংযুক্ত বা যাতায়াতের পথে কাপড় শুকানোর বাঁশ কিংবা দড়ি টাঙ্গানো থাকলে তার নিচ দিয়ে যাতায়াত করা অশুভ।

২। ঘর থেকেবের হবার সময় দরজায় পা আছড়ানো বা পা ঝাড়া দেয়া গৃহস্থের অমঙ্গল হয়।

Jhum Literature

Like other tribes of the Chittagong region, Tanchangyas are also dependent on Jhum cultivation. They migrate from one place to another in the hills every year in search of fertile land for Jhum cultivation. The life cycle of the Tanchangyas has also developed around this Jhum cultivation. As a result, it is seen that Jhum amazingly has emerged very easily as a material for their life and literature. Jhum literature is built on these. In the ancient Tanchangyas Jhum literature, Baromas, Ubhagit, Pason, riddles, poems and rhymes are found. A few palas have also been composed based on this Jhum literature. Among these Palas, “Jum Kaaba” and “Rainya Barana Pala” are the most renowned. This Jhum is one of the places where lovers can enjoy their hearts. The love songs of the Tanchangya youth used to be sung in the voice of the Ganguli singer. Now Mother Language (MLE) education program is being conducted in the Chittagong Hill Tracts. There are also stories, rhyme books and theme pictures promoted on Jhum. Jhum culture is making a comeback among today’s writers as well. There were many traditional poets in Tanchangya literature. Among them Sadhak Shivcharan, Rajkabi Pamladhan Tanchangya, Gobinath Tanchangya, Kabiratna Sri Karthik Chandra Tanchangya, Rajguru Agravansh Mahasthavir, Kshemankar Mahasthavir, Yogesh Chandra Tanchangya, Sri Bir Kumar Tanchangya, Ratikant Tanchangya, Lagna Kumar Tanchangya, Adv. Deen Nath Tanchangya, Sudatta Vikas Tanchangya, Bholanath Tanchangya, Paramita Tanchangya, Uchitamani Tanchangya, Tapas Tanchangya, Ajay Vikas Tanchangya, Ishwar Chandra Tanchangya, Karmadhan Tanchangya, Ujjal Kumar Tanchangya, Dipankar Tanchangya, Ariyajyoti Bhikshu, Milind Tanchangyas are tremendously noteworthy.

Participation in the Great Liberation War

People of all classes and all professions participated in the Great War of Liberation, regardless of caste, or religion. Their only goal was to make the country independent and free from enemies. The Tanchangyas also participated in that great liberation war both indirectly and indirectly. They have sacrificed their lives and families for the country. They provided safe shelter and food to hundreds of Bengali families who fled from the plains to the mountains due to the oppression of the Razakars and the Pakistani Army. They were treating the sick patient with their own medical method and making them well. Moreover, many Tanchangyas freedom fighters also participated in the liberation war of pride of the Bengali nation. Unfortunately, their names didn’t appear in the list of freedom fighters. However, Anil Chandra Tanchangyas of Aguniachhara village in Wagga Mauza of Kaptai Upazila fought for the country with arms. According to the official gazette, he is the only Tanchangya freedom fighter to receive the allowance.

Conclusion

The Tanchangyas have crossed a long path of history with the identity of an independent ethnicity, and today they are living in the mountainous districts of Bangladesh such as Rangamati, Bandarban, Chittagong, Cox’s Bazar, etc. and outside the country in various places in India and Myanmar, sporadically maintaining their traditions, uniqueness, literature and culture. Karmadhan Tanchangyas mentioned in one of his writings, that although the Tanchangyas have their language and alphabet, their language and alphabet are being lost over time. However, they are practicing literature in the Bengali language due to the lack of Tanchangyas linguistics. There is no state or mainstream initiative in collecting, sensitively documenting, publishing and promoting literary works of ethnic minorities. However, the Tanchangyas of the small ethnic group themselves are advancing the practice of the mother tongue as much as they can. If educationally backward Tanchangyas children are allowed to learn in their mother tongue and alphabet from the pre-primary level, the dropout rate will be reduced. As a result, they will achieve the desired progress or development in the field of education at the primary level. However, provision can be made for teaching the mother tongue of all ethnic minorities as an optional subject from secondary to university level. In Bangladesh, all tribal children should be kindly looked into so that no one is deprived of the right to get an education in their mother tongue from the primary level.