According to the “Kachari Buranj”, Dimasa people are the descendants of Ghatotkacha. The term ‘Dimasa’ has been derived from Hidimba, wife of Bhima; the second Pandava. It is mentioned in the Mahabharata that he married her while in Exile. Ghatotkacha is their son, founder of the Kings of Cachar through Heramba Rakshasi. Nothing much is known about the Dimasa state until the advent of Ahoms in the early 13th century, who had very unique folk traditions and culture since time immemorial.
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When the royal succession disputes at the death of Dimasa Raja Govind Chandra in April 1830, without leaving any male heir to the throne; the site for the construction of colonial knowledge on Dimasa custom begins. In the absence of written documents, the colonial officials resorted to verbal interrogation of local elites through which colonial knowledge on it came to be produced.
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Subsequently, the native voice was inscribed within imperial discourse. Thus, questions arise – How much information gathered by the Colonial Officials? How much authenticity lies in the interrogation? Who were the informants that helped the British investigators in the process of production of knowledge? Were there any policies made by the British government during the colonial period which impacted the life and society of Dimasa tribe? What was the relationship like between the British people and tribal people at colonial period? Was it merely a misconception or is there really any authenticity in calling the tribal people as “SAVAGE” during the colonial period? How far did the Dimasa tribe go to participate in the freedom struggle? What were the impacts on folk-culture and folk society when they come into contact with the British people and the aftermath that came along after their rule? What were the changes that occurred in Dimasa Folk-culture from colonial times until the present times? Where do the Dimasa tribal people stand at the world of capitalism?
How far were they able to grip their own culture now at these modern times of globalization?
Knowing the history has always been human instinct. Knowledge of past makes the people rooted to their culture and it gives a unique identity to a particular community. The more civilization advances, the deeper the unique identity of “Folk culture” sinks into the abyss of oblivion. The recognition and promotion of Dimasa folk culture on national and international level will contribute to the preservation and appreciation of the region’s rich cultural heritage. The Folk Culture of Dimasa Kacharis is so rich that it tends to kindle the imagination of any scholar. Worth knowing and worth researching on.
(The author is an Assistant Professor, Dept. Of English, Puthimari College.)