products and sell them in the marketing centers. Few domestic possessions are also sold in
the market. And we are happy that all type of communications, specially the improvement in
transportation, help us to sell the surplus agricultural products or purchase essential
commodities from other parts of the area.
Case Study 7.5
Name - Shri Moni
Padun. Age-60 years. Village-Duhutimukh.
Shri Padun is of
the opinion that due to constant contact with not-tribal Assamese, the socio-economic
structure of the Mishings has been changing. In comparison to the time of his youth,
now-a-days, more status is given to the economically sound families. It leads to the
determination of stratification system among them. Therefore, people are now conscious in
producing more agricultural products to gain position in society. Ultimately, as he says,
competition starts among the villagers for more agricultural output. He is of the opinion
that it has paved the way for economic soundness among his co-villagers.
Case Study 7.6
Name - Shri
Manuram Doley. Age - 66 years. Village-Barpamua.
by Shri Doley, majority of his co-villagers are self-sufficient. Their agricultural
products are mostly for consumption. The profit gained out of selling surplus products is
invested in the education of their children. Their community is changing gradually due to
acculturation and communication. As a result, expenditure in various aspects has been
increasing. Therefore, as he told, the villagers are bound to do business and to take
other alternative measures to maintain their family. It leads to the division of labour
among them. So, their sources of income have widened.
traditional notion about diseases of the people under study is that there are unknown
spirits behind all kinds of diseases suffered by them. For the prevention of unknown
diseases they worship their ancestors with pujas like Dobur, Dotgang, Urom
Apin etc. The thunder and lightening (Mukling-Taleng), earth and water (Among-Ashi),
air and fire (Esar-Emi) alike are believed to be spiritual beings possessing
power greater than those of man. According to the belief of the people, they are
benevolent to human beings, protect their farms and families from damages and misfortune,
but they have to be kept appeased with occasional offerings called Taleng-Uyu and
Bokpu-Done(eater of white cock). The evil spirits to whom every illness or
misfortune is attributed are the spirits looking around the streams (Ashi-Uyu),
the mountains (Adi-Uyu), the forest (Yumrang-Uyu) etc. To protect
themselves from these spirit or Uyus they perform pujas for the
respective Uyus.The Miboo is supposed to know the spirti or Uyu
responsible for illness or trouble and the form of worship that will appease them. The Miboo
or village expert, for instance, has often been found offering chickens in the name of Dopum
Dorum, a demon having three heads, to evade the attack of tetanic or
convulsions and at times the spirtis is threatened with heated iron-rod and burning
pepper. These malevolent motives of the evil spirit (Aiman Uyu) causing bodily
illness or misfortune have to be brought off by offering pig, fowl, plantains, Apong etc.
in ways prescribed by the Miboo and expert (pegu, 1956:56-57).