Chapter VI

Impact on the Society of Tripura

There exists a close nexus between migration and social

relations of a state or a country. In general, migration leads to changes

in a state, may it be positive change or may it be negative change.

Thus, migration is a multifaceted phenomenon, which is intricately

interrelated with progress, advancement as well as decay. It is a chief

instrument, which mobilizes society upward as well as its vise-versa.

However, it is not easy to demarcate a line between the advancement

and decay of a society due to migration. The relation between

migration and social change of the host country is a complex one. In

the course of migration, it is not necessary that the immigrants would

adopt the culture or mingled themselves with the social customs of the

host country. It is not necessary that immigrants would become much

more inclined to the social change of the host country or state. The

numerous characters of migration determine its impact on society of

the host nation. Thus, it plays a precarious role in affecting society.

Tripura being a tiny state witnessed almost all forms of

migrations within the period under study. The various natures of

migration and the terms used to define those immigrants make it much

more complex to determine its impact on the society of Tripura.

The cultural sphere of Tripura involves an extensive range of

multi-dimensional features. The fundamental base of the society of

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Tripura was its tribal culture and beliefs. In Tripura, along with that

tribal culture and beliefs, cultures of the Bengali and Manipuri flow

side by side. Hence, Tripura always preserved a multiple culture of her

own and the social structure of Tripura demonstrates a harmonious co-

existence of various tribal and non-tribal communities. Thus, one finds

elements of culture, of different sets of people, each unique in its own

way mingled together, and in the process, a composite culture is

embracing the different strands of faith.

Tripura was a princely state, ruled by the famous Manikya

rulers and the period from 1900 to 1947 was the last half of Manikya

dynasty. It was discussed earlier in Chapter III that, the process of

modernisation, which was started by the rulers of Tripura in the last

half of the 19th century, continued during the period under review and

that process of modernisation smoothened the path of migration,

which ultimately put pressure on the demography of the state and its

society. The pressure on the society due to migration continued during

the period of Regency (1947 –1949) and after the amalgamation of

Tripura with the Indian Union until 1971.

The present study is going to lay emphasis especially on the

area of migration and its impact on the society of Tripura. Essentially,

this state has witnessed a dramatic political transformation during the

first and second quarters of the 20th century. In that phase, the social

relations had been stimulated to experience some challenging tasks

accompanied by the continuous inflow of those immigrants, especially

from Bengal. Hence, the society of hill Tripura, provoked by dramatic

transformation and escorted by immigrants was certainly going to

have an impact on the society. In essence, migration had some

implications in the modernization drive of the society of Tripura.

155

It is an acknowledged fact that when a society experiences

modernization, it confronts with new culture and values. However, in

the society of Tripura, diverse tribal culture embedded for centuries,

but the unrestricted inflows of migrants have led to occurrence of

gradual cultural transformation in Tripura. In this context, a brief

study in this chapter has been made. With this end in view it is

necessary to highlight the composition of tribal and non-tribal

population of the society in Tripura. This is with a view to examining

the cultural intermixture and value dynamics.

Table No. 6.1 Composition of Tribal and Non-tribal Population in Tripura (1901 to1971)

Year Total

Population

Tribal

Population

Non-Tribal

Population

Tribal

growth (%)

Non-Tribal

growth

(%)

1901* 1,73,325 91,679 81,646 - -

1911 2,29,613 1,11,303 1,18,310 21.41 44.91

1921 3,04,437 1,71,610 1,32827 54.18 12.27

1931 3,82,450 2,03,327 1,79,123 18.48 34.85

1941 5,13,010 2,56,991 2,56,019 26.39 42.93

1951 6,39,027 2,37,953 4,01,074 -7.41 56.66

1961 11,42,005 3,60,070 7,81,935 51.32 91.76

1971 15,56,342 4,50,544 11,05,798 25.12 41.41

* The tribal population of 1901 is obtained by adding all the tribal population given in Census Report 1310 T.E. (1901 A.D.) Source: 1. Atish Chandra Choudhury, Census Report 1310 T.E. (1901 A.D.),

Tribal Research Institute, Government of Tripura, Agartala, Re-printing 1995, p. 18. 2. S.R. Bhattacharjee, Tribal Insurgency in Tripura: A Study in Exploration of Causes, Inter-India Publications, New Delhi, 1989, p. 39.

Note: Tribal and non-tribal growth in percentages are calculated from the figures of population.

156

Figure. 6.1. Tribal and Non-Tribal population

Source: Based on Table No. 6.1 Figure. 6.1. Tribal and Non-Tribal growth rate in percentage

Source: Based on Table No. 6.1

It becomes clear from table no. 6.1 that the massive increase of

non-tribal population in the state during that period out-numbered the

aborigines of the state. At the end of monarchical regime in the state

Tripura she was converted from a tribal hilly state to a non-tribal one.

It was only due to flow of immigrants in Tripura, especially the

Bengalis. Society is always led by the majority but it is the dynamic

157

part of the society that after the majorities’ rule it always tries to

maintain equilibrium between the majority and the other minority

groups. It is evident from the table (No. 6.1) that during the whole

period (1901 to 1971) under study, the non-Tribal population was

dominant in the Tribal state like Tripura.

In Tripura, the non-tribal population headed by the Bengalis

was patronized by the Royal court of Tripura. The tribal rulers of

Tripura always gave importance to Bengali culture. They were very

much acquainted with the culture and literature of Bengal. The main

fabric of the society of Tripura is an active reflection of a certain

image, and that image is nothing but the respect for the language and

culture of Bengal. Later the respect and admiration for the Bengali

culture and language, have taken roots among the aborigines of

Tripura. This transfusion was further increased by the influx of

Bengali immigrants into Tripura from East Pakistan (discussed in

Chapter IV), which influenced different aspects of the society of

Tripura like her education, health, dress, food habits, social

administration, marriage and customary life of the aborigines.

Modern educated Bengali immigrants influenced the

educational system of Tripura. From the table no. 3.16, 3.17 and 3.18

(Chapter III), it can be ascertained that the literacy growth rates of

Tripura from the year 1901 to 1941 was not very impressive in

contrast to the number of the increased immigrants. It was due to the

illiteracy of the local tribal people as well as the immigrant Bengali

agriculturalists. Nevertheless, it is evident that in the last three

consecutive census years of this study, the percentage of literacy rate

in Tripura increased and ultimately crossed the growth rate of India

(Table No. 6.2). The reason behind this growth rate is that after the

158

partition of India, until the Bangladesh Liberation War, the period was

full of political turmoil, hence, the influx was huge and those migrants

belong to all stratum of the society.

Table No. 6.2. Literacy growth rate of India and Tripura (1901 – 1971)

Census year Crude literacy rate India in % Tripura in % 1901 5.4 2.5 1911 5.9 4.0 1921 7.2 8.2 1931 9.5 2.8 1941 16.1 7.9 1951 16.7 15.50 1961 24.0 20.24 1971 29.4 30.97

Source: 1. http://www.educationforallinindia.com/page172.html. 2. Table No. 3.17. Literacy in Tripura during 1901 – 1941.

(Chapter III) 3. Statistical Abstract of Tripura 2007. Directorate of Economics and Statistics Planning (Statistics) Department, Government of Tripura, Agartala, Chart No. 2. B.

Figure No. 6.3 Literacy growth rate of India and Tripura during

1901 – 1971

The educated migrants increased the literacy growth rate of the

state. Moreover, due to the influx of displaced people, the population

159

of Tripura increased, which ultimately paved the way to increase the

number of educational institutions in the state (Table No.6.3). Table No.6.3. Number of Institutions (Primary, Basis and non-Basic) and

pupils. Year Number of Schools Number of pupils

1907-08 137 4,011 1916-17 125 4,842 1926-27 139 4,215 1936-37 111 5,110 1943-46 123 5,115 1950-51 404 19,155 1955-56 1001 54,053 1960-61 1074 81,358 1964-65 1359 1,20,304

Source: 1. Table No. 3.16 (Chapter III) 2. Tripura District Gazetteers, Government of Tripura, Agartala, 1975, p. 322.

Figure No. 6.4. Number of Institutions (Primary, Basis and non-Basic) and pupils.

137 125 139 111 123 404 1001 1074 13594011 4842 4215 5110 5115

19155

54053

81358

120304

0

20000

40000

60000

80000

100000

120000

140000

1907-08 1916-17 1926-27 1936-37 1943-46 1950-51 1955-56 1960-61 1964-65

Number of Schools Number of pupils

Along with the Government aided schools and colleges, a number

of private schools began to emerge in the arena of education in

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Tripura. The educated displaced teachers from East Pakistan opened

those private schools in Tripura, which were aided by the Relief and

Rehabilitation Department of the administration and by the Education

Department.

Women’s education got its impetus. In the 1st half of 20th

century i.e. before the amalgamation, there were only 5 lower Primary,

6 Middle and one High English School for girls in Tripura and in the

year 1946, only 1,026 nos. of girl students enrolled themselves in the

schools. However, as the Bengali immigrants began to increase in

Tripura after the partition of India, the girl’s enrolment began to

increase and accordingly it augmented the female literacy rate in

Tripura (Table No. 6.4). After her amalgamation until 1965, 3nos. of

multipurpose Higher Secondary Schools, 7nos. of class X High

Schools and 3nos. of Junior High Schools only for girl student along

with a considerable numbers of co-educational schools were

established. In the year, 1963-64 full-fledged Women’s College was

also established.1 Due to the growth of women literacy rate, women’s

participation in the Government and semi-Government institution

increased.

Table No. 6.4. Trend of Literacy rates in Tripura (1901-1971)

Year Total Female

1901 2.5 0.2

1911 4.0 0.8

1921 8.2 1.1

1931 2.8 0.4

1941 7.9 2.5

1 Tripura District Gazetteers, Government of Tripura, Agartala, 1975, p. 326.

161

1951 15.5 8.0

1961 20.2 10.2

1971 30.9 21.2

Source: 1. Table No. 3.17. (Chapter III) 2. Purusottam Nayak and M Karmakar, Educational Development and

Wastage in Tripura, TUI, Vol-2, No. 3, 1994, Table I, p. 7. Figure No. 6.5. Trend of Literacy rates in Tripura (1901-1971)

The growth of literacy among the tribal population was

inadequate. In the year 1961 while the total number of tribal

population was 3,60,070, the total number of literate tribals were

36,059 (10.01%) and among them 31,996 were male literate tribals

(17.37%) and 4,063 (2.31%) were female literate in Tripura.2 The

indirect cause behind this illiteracy among the tribals was the influx of

Bengali immigrants into Tripura. The Bengali immigrants began to

settle themselves in the plains as well as on the footsteps of the hills.

As a result, the tribal peoples began to penetrate deep inside the hilly

areas. Thus, they remain ignorant about the outside world. The table

no. 6.5 depicts that the rural literacy rate in Tripura was very low. 2 Census of India 1961, Demographic and Socio-Economic Profiles of the Hill Areas of North-East India. Office of The Registrar General, India, Ministry of Home Affairs, New Delhi. Appendix XIII, (ix)

162

Only the tribes especially the Tripuris, Jamatias, Chakmas and

Halams, those who were living in the urban areas or semi-urban areas

are taking the advantages of modern educational system. According to

the Census of India 1971, the tribal population in the urban areas are

very negligible (Table No. 6.6). Hence, due to the low literacy rate

among the rural tribals of Tripura, the social mobility in the rural and

hilly areas became restricted. Again, a question arises that, whether

these limited literate people of rural Tripura had some impact on the

society. S.R. Bhattacharjee opined that in the hilly areas of Tripura

more than 50 percent literates are without any educational levels and

thus a doubt arises about their educational efficiency.3

Table No. 6.5. Rural Literacy in Tripura (1961-1971) Year Percentage of tribal literates to

the total rural tribal population Percentage of rural non-tribal literates to the total rural non-tribal population

1961 9.47 20.61 1971 14.33 27.13

Source: S.R. Bhattacharjee, Tribal Insurgency in Tripura, Inter-India Publications, New Delhi, 1989, p.66 Table No. 6.6. Tribal Population in the Towns of Tripura

Towns 1961 1971 Agartala 3346 3655 Khowai 102 221

Dharmanagar 47 77 Kailashahar 53 86

Radhakishorepur 88 173 Belonia 62 106

Source: A. K. Bhattacharyya, Tripura a portrait of population, Census of India 1971, Published by Controller of Publications, Civil lines, Delhi, 1975, p. 60.

3 S.R. Bhattacharjee, Tribal Insurgency in Tripura, Inter-India Publications, New Delhi, 1989, pp. 66-68.

163

Figure No. 6.6. Tribal Population in the Towns of Tripura

3346102 47 53 88 62

3655221 77 86 173 106

0%10%20%30%40%50%60%70%80%90%

100%

1971

1961

Before amalgamation, the Hindu Bengalis, those who

immigrated into Tripura were engaged in the white collar jobs and

business and thus concentrated in the urban areas. The Muslim

Bengali immigrants, on the other hand, were poor, uneducated and

thus concentrated themselves in the field of agriculture i.e. in the rural

areas. Hence, according to the Census Bibarani, 1931, in the urban

area (only the town Agartala) 86% of the people were Hindus and

14% of the people were Muslims.4 In the later phase of the present

study, also, it is observed that due to the influx of Hindu Bengali

immigrants from erstwhile East Pakistan almost all the government

and private jobs were occupied by them and thus the social-

administrative structure of Tripura was completely dominated by the

immigrant Bengalis. The rulers of Tripura for their own interests

invited the educated Bengali immigrants to modernize the socio-

economic and administrative structure of the State. However, this in

turn became a nightmare to the tribal aborigines of the state and they

began to lose their status in their own state.

4 Takhur Shri Somendra Chandra Devbarma , Census Bibarani (Bengali), Tribal Research and Cultural Institute, Government of Tripura, Agartala, 1997, p.41.

164

Hence, the aborigines of the state Tripura suffered a lot due to

the immigration. The process of modernisation, which was started by

the rulers, continued by the Government of Tripura with the help of

the Central Government of India with a hope that it should provide

benefits to the society. However, in Tripura, the fruits of

modernisation were never tested and in fact never reached to every

stratum of the society. The Bengali educated people with their

advanced educational and scientific knowledge dominated the socio-

economic structure of the state as a whole and on the tribal peoples of

Tripura in particular. They got maximum opportunities in the

Government jobs; they have their access of mobility and control the

economy of the state. On the other hand, due to the lack of proper

education and modern skill the aborigines of the state lost their social

mobility. The Bengali people considered those uneducated, poor and

rural tribal aborigines as uncultured. They used to call the Kukis, as

Nengta Kuki (a naked Kuki) because they accustomed to remain naked

in the earlier times.5

Nevertheless, this is one side of the impact of migration, which

was probably the darkest one. The other side was just its opposite,

where due to close interaction between the two diverse cultures and

tradition, a new composite culture emerged in Tripura. This composite

culture was the synthesis of the Bengali immigrants and the aborigines

of Tripura. Hence, Tripura was termed as, “a laboratory of exotic

cultural synthesis”.6

5 From the personal interview with Mr. Ramaprashad Dutta (Paltu da), the owner of Ramaprashad Gobeshonagar, Agartala, time 12.30, p.m, dated 31/05/2010. 6 Gurmeet Kanwal, V.K. Shrivastava, Defenders of the dawn: a panorama of Eastern Command, Lancer Publisher, New Delhi, 2000, p.69.

165

Because of extremely close contact between the Bengali

migrants and the different tribes of Tripura, the Bengali migrants were

easily absorbed in the mainstream of the society. The migrants now

began to flow in the main stream of socio-cultural activities of

Tripura. Though Princely Tripura witnessed a long tradition of cultural

relation with Bengal, since 1949, Bengali culture fast penetrated into

the arena of tribal language and culture. Bengali language and culture

started absorbing the tribal dialects and their age-old rituals. The

Bengali immigrants of this state generally belong to the various

districts of East Pakistan. Thus, those Bengali immigrants brought

with them the culture of their own districts. With those immigrants,

various cultural rites, rituals, ceremonies and festivals entered into the

cultural life of the tribal peoples.

Due to the long period of co-existence, the association between

the tribals and the Bengalis became much cordial and equally

receptive to each other’s needs. Matrimonial relations developed

between the two communities, along with it the Bengali dowry system

penetrated in the tribal society. Works of fine art, music and dance

manifest the mutual interaction of the two cultural forces. Some

Bengali songs are begun to be worded according to tribal Jhum songs.

The Shaklak Matai is a similar domestic ritual in Bengali houses

known as Bipadnashini brata, performed to keep away dangers or

evils. Alpana or ornamental floor painting, an usual exercise in any

religious function in Bengali society of Tripura is similarly found in

the tribal ritual of Mailuma Khuluma.7

7 S.N. Guha Thakurta, India – The land and the people – Tripura, Director National Book Trust, India, New Delhi, 1999 (2nd Edition), p.85.

166

The tribals of the remote areas are much more ethnocentric and

they were reluctant to sustain their traditional ethos viz. their dress,

ornaments, artifacts, food habit, performance, dance, folksongs and

observance of festivities etc. However, their ethnocentrism and

reluctance could not save them from the grasp of immigrant culture.

As for the traditional tribal garments, it deserves mentioning

here that, the female folk wear ‘Pachra’ and ‘Richa’ all the time and

the males wear their traditional short dhutis made by their own hand.

In this case, a change is noticed to certain extent among the young

girls. Attracted by the traditional Bengali apparel they began to wear

sari, blouse and while the gents began to wear mill made dhutis

purchased from the market.

The changes are not found only in the dresses but in the

ornaments and in the customary life styles. The Chakma, Tripuri,

Noatia and the tea garden tribal labour women were attracted by the

insignia of marital status in Bengali society. Thus, most of urban tribal

women began to wear the ‘Shakha’ and ‘Pola’ in their hands and give

‘Sindoor’ on their forehead.

In the previous chapters, based on various census reports, it was

stated that the tribal people profess Hinduism, Buddhism and

Christianity. However, the tribal peoples of Tripura had their own

uniqueness, which was characterized by animism, spiritism, fetishism,

ghost worship or ancestor worship, totemism, magic or witchcraft etc.8

But, by the influx of non-tribal immigrants especially the Bengalis,

their distinctiveness in the field of religion began to be shaded by the

Hindu Bengali religious rituals and ceremonies.

8 Dwijendralal Bhowmik, Tribal Religion of Tripura – A Socio-Religious Analysis, Tribal

Research Institute, Government of Tripura, Agartala, 2003, p. 21

167

The tribes of urban and semi-urban areas of Tripura were much

more motivated by the Bengali religious practices. They began to

escape themselves from all their age-old tribalism and began to

perform only what is prevalent among the Bengali society. Many

people began to read the Ramayana, the Mahabharata every day. Both

the ‘Vaishnab’ and the ‘Shakta’ sects are found among those urban

tribal people. Most of their houses contain platform of Gods. Many of

them wear basil plant garland. They would go to Kashi, Gaya,

Brindaban for pilgrimage. Ignoring their economic hardship, they

offer ‘Pinda’ at Gaya for their deceased parents as to set the soul free.

They submerge ‘Asti’ in the Ganges.

In the assimilation work, the Bengali priest-hood also is a big

factor. The educated urban tribals began to engage Bengali Brahmins

as priests. These priests are introducing all Bengali ways in the tribal

ceremonies, which are accepted by the tribals.

Kharchi is one of the popular festivals of Tripuris. However,

given the participation of people transcending community and place it

has universal character. It is also said to have been influenced by the

Brahmanical Hindus. Hence, the tribal culture began to shift from their

traditional animistic and spiritualistic-based religious beliefs towards

brahmanical principles, framed by Bengali culture and tradition.

Bengali influence may be found in their ‘Sraddha’ or funeral

ceremony and marriage ceremony. Especially among the tribals of tea

gardens it was observed that the assimilation of both Bengali and

tribal system of marriage. Also because of matrimonial relations with

the tribals and non-tribals especially, some changes are observed in

the tribal society. A mixed culture began to grown up in the society of

168

Tripura, due to such relations. The behavioural patterns among the

tribals have been changed in certain occasions. Almost all the tribal

women of various communities had their liberty in respect of domestic

activities, choosing their life partners, marital separation, and visit to

parents etc. However, due to the influence of Bengali social

orthodoxy, the tribal women began to lose their position in the house

as well in the society. She has to obey her husband’s directions as in a

Bengali family. Hence, a shift can be noticed in the urban tribal

societies, during the period of this study, from gender equalities to

male controlled social structure.

The immigrant communities directly or indirectly affected

almost all the tribes of Tripura. The Tripuri community had the

highest social status in Tripura. They were the ancient tribes of the

state. Thakurs were the most important group among the Tripuri tribe.

Socially they were just after the ruling family. They had close

relations with the royal family. Educationally and culturally, they were

equivalent with the educated elite groups of Bengal. Another

important community was the Deshi Tripuri. They were the Bengali

Hindus, those who entered into the Tripuri community either through

matrimonial alliance or through any other means. They usually follow

the culture of those Bengalis. Thus, the Bengali culture and tradition

was already prevalent and accepted by the Tripura community in

Tripura. Moreover, Tripuri or Kokborok, the language of the

community, has no alphabet of its own, and it is written in Bengali

script. However, through the last few decades, the non-governmental

organizations and ethno- nationalists promoted the Roman script but

still today Bengali script is recognised officially. Most of the Tripuris,

therefore, can speak and understand Bengali.

169

The Tripuri children and youths have their traditional games

and sports or ‘Thoonga’ viz. Mufuk Saganang, Ramtan Lairo, Owabai

Fan Salaio, Musta Seglaio, Owachago, Longgai Chakmani, Kaldang,

Cooking game, Achugoi phan Solaimani, Solaimani, Bumanikatar,

Sukui Thungmani. The traditional sports of the Tripuris are almost in

common with other Kokborok speaking tribes of Tripura. However,

most of the games and sports began to lose their importance in the

society of Tripuri community and the games like football, kabadi, ha-

du-du (i.e. the games usually played by the Bengalis) were given

much importance.

The Garo migrated from East Bengal and later East Pakistan,

Assam and Meghalaya to Tripura. Thus, they have an admixture of

both tribal and Bengali culture. They embraced themselves in many

socio-religious customs of the tribal and non-tribal communities of

Tripura and thus, make themselves different from the Garos of

Meghalaya. Christianity influences the Garos in Tripura. However, the

most important aspect of their social system is that while the societies

of other tribes of Tripura are patriarchal the societies of the Garos are

matriarchal. Thus, the women generally control the powers of the

family, the property.

The food habits of the tribal population in Tripura were also

affected by the food habits of those immigrant Bengalis. Food habits

generally developed from the environment and climate of that

particular area. Usually, it is motivated by the economic conditions of

the society. The food habits of the tribal society of Tripura are very

simple and very much suited with their environment and their

economic status. Rice, dry-fish, roots of vegetables, are their principle

food items. They also like boiled food, meat and fish. However, after

170

the influx of the Bengali immigrants they came near the world of

spice. The spicy foods of Bengali attracted them and began to put

them away from their traditional foods.

Another most important impact of Bengali immigration was the

spread of Rabindra culture in Tripura. The rulers of Tripura had a

close personal relation with Rabindranath Tagore. Rabindranath

Tagore was attracted by the beauty of Tripura and visited Tripura,

seven times. He was in close touch with four successive rulers of

Tripura viz. Birchandra Kishore Manikya Bahadur, Radhakishor

Manikya Bahadur, Birendra Kishore Manikya Bahadur and King Bir

Bikram Kishore Manikya Bahadur. Several times, he received

financial assistance from the rulers of Tripura. The unique bondage of

love and affection between the rulers of Tripura and Rabindranath

Tagore created an environment of Rabindra culture in Tripura.

Accordingly, the rulers prepared the plot of Rabindra culture in

Tripura and the Bengali immigrants built the structure on that plot.

Rabindranath became an inspiration for both the tribal and non-tribal

people of Tripura.

The Bengali immigrants not only established Rabindra culture

in Tripura but they brought with them the songs and poems of Kazi

Nazarul Islam, the ideas of Sukanta Bhattacharjee, novels of the

immortal Wordsmith Sarat Chandra Chattopadhyay, songs of

Atulprasad Sen and so on. This new path of philosophy attracted the

educated tribes of Tripura. They began to think about the world in a

different way. The tribes of Tripura began to be attracted towards

Bengali literature.

171

Nevertheless, during the period of this study, the tribes living in

the rural and interior areas of Tripura were not so much motivated by

the Bengali practices and with much hardship and less enthusiasm

maintained their own traditional customs.9 However, it seems that

gradual urbanization and spread of education among the tribals will in

the end, greatly minimize their practices and bring about assimilation

as in their urban counter parts. Total uniformity may not be achieved

or expected because some racial peculiarities are always preserved in

some form or other. Allowing for that, the modern trend is towards

gradual assimilation of tribal culture with the general Bengali Hindu

culture and traditions.

Society is always variable and thus, when due to huge influx of

Bengali refugees transformed the social stratum of the tribal society of

Tripura, the society of those immigrant Bengalis were also affected by

the aborigines of Tripura. The food habits of the tribal communities

like eating pork, Godhak10 , Koroil11 and drinking ‘langi’ or country

beer, made by the tribes, began to enter into the dishes of the Bengali

people in Tripura. The tribal festivals like the Garia puja, Ker puja,

Kharchi Puja remains no longer only for the tribes of Tripura. The

Bengali people began to enjoy those festivals equally with the

aborigines of the State.

Hence, it can be said that migration and social change is very

much interrelated. Migration has multifaceted consequences. It paved

the way for two or more different cultures to come closer to each

other. It is obvious that culture is not static rather it is dynamic

because human minds are heavily influenced by the external factors. 9 Debapriya Deb Barua, op.cit. p.105. 10 Godhak – A delicious dish prepared from the dry fish by the tribes of Tripura. 11 Koroil – The lower inner part of a Bamboo tree.

172

Culture is a set of diverse practices in which people engage

themselves in order to live their lives and suit themselves with the

upcoming changes. Hence, it is not possible for the static culture of the

tribes of Tripura to overlook the culture, which came into Tripura

along with the immigrant Bengalis.

Accordingly, due to the influx of huge number of migrants of

different forms into Tripura, the age-old traditions and customs of the

tribes of Tripura were influenced. The rulers of Tripura invited the

Bengali immigrants to modernize the state and those Bengali migrants

brought with them the culture of their own, which were completely a

new ethos to the tribes of the host state Tripura. The refugee

immigrants poured into the hilly tribal state of Tripura and influenced

the long-standing beliefs of the aborigines. Along with the changes in

the tradition and outlook of the tribes, the total social structure of the

state Tripura was transformed.

It is true that, society is always ruled by the dominants and it

may be by the religious majority or by the majority of a particular race

or community. Due to the influx of Bengali immigrants into Tripura,

the Bengali community surpassed the tribal population and thus they

became the dominating figures of the society of Tripura. Hence, the

society of Tripura began to be dominated by the Bengali culture and

customs. The social structures of the tribals especially the tribals of the

urban areas were completely changed. Accordingly, the process of

modernisation started by the rulers of Tripura was in progress but the

Bengali community, of whom a huge number were the migrants,

headed that route of modernisation.

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However, the impact of migration cannot be measured only

from the social perspective. Because, social configuration of a state is

to a great extent interlinked with the economic structure of a state.

Hence, the social transformation of a state due to the huge influx of

migrants is definitely going to affect the economic foundation of that

state and that impact is discussed in the next chapter.