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Artisanal Legacy



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NATIONAL INSTITUTE OF FASHION TECHNOLOGY, SHILLONG MINISTRY OF TEXTILES, GOVT. OF INDIA COPYRIGHT INFORMATION © Published in the year 2023 by Textile Design Department NATIONAL INSTITUTE OF FASHION TECHNOLOGY (Ministry of textiles, Government of India) Umsawli, Mawpat Pin Code: 793012 Shillong, Meghalaya (India) © All rights reserved. No part of this book may be reproduced in any form or by any means,electronic or mechancical,including photocopy,recording or any other information storage and retrieval system, without the written permission of the author and publisher.

Acknowledgement We would like to take this opportunity to extend our heartfelt gratitude to the National Institute of Fashion Technology, Shillong for providing us with the opportunity to explore and learn about the Nyishi Tribe of Arunachal Pradesh. We would also like to thank the Textile Ministry of India for sponsoring this trip. This experience has been instrumental in shaping our understanding and enhancing our skills for the future. We would also like to express our sincere appreciation to our esteemed mentor and campus coordinator, Ms. Aurineeta Das, for her unwavering support and expert guidance throughout this journey. Her expertise and encouragement have been crucial in helping us navigate through the challenges and complexities of our research. We would also like to reach a word of appreciation to Miss Tilling Nisar, our wonderful guide who impart- ed to us her knowledge and helped us have faith in our decisions as we embarked on this journey. We appreciate the generosity the people of the Nyishi tribe showed us while sharing with us their knowl- edge, and culture. They showed us patience as we interviewed them, kindness by sheltering us, and provided us with joy by jesting with us and treating us like a part of their family. We thank all the wonderful people of Arunachal Pradesh who generously shared their insights and experi- ences, contributing to the richness of this document book. Thank you all for being an integral part of this remarkable learning experience. Your contributions have been instrumental in making this project possible.



National Institute Of Fashion Technology, Shillong Documentation on Textiles craft practices of Nyishi Tribe, Papum Pare,Arunachal Pradesh ,India. This craft documentation has been written, illustrated, edited and designed by :- Bachelor of Design | Textile Design Department | Batch 2021-2025 Anjali Kumari Ayushi Sharma Mohammad Azhaan Nabanita Maity Pavni Joshi S Ragul Mentor :- Ms. Aurineeta Das (Associate Professor-TD)

Fig. No. A Shuttle with Red thread

PRE For prospective designers, it is important to develop a comprehensive understanding of both practical and theoretical facets of different craft. While familiarity with aspects such as texture, process, color implementation, design evolution, and other related elements is important, awareness of the origin of crafts and the community that sustains it, serve to better enrich and enhance their approach towards design. This document endeavors to provide a profound exploration of the Nyishi tribes and their weaving craft, for the purpose of the same. Each piece of information contained within this book has been meticulously organized to cultivate and sustain the readers’ interest throughout its entirety. It is our sincere aspiration that the accumulated knowledge herein shall prove both beneficial and captivating to our esteemed readers. Thoughtful and easy choice of language, use of local terms, inclusion of photographic content and sequential illustrations have been thoroughly provided to facilitate easy com- prehension. Augmenting the textual content, the inclusion of flowcharts and observations is intended to offer an additional asset in facilitating enhanced understanding.

Fig. No. View from Ziro Valley “As we sat at a rest stop on our way to the Dobum village, we saw the fog part away like stage curtains to reveal the misty hills enveloping the gentle rivers and a wave of vigor cascaded over us. In the quest to search for the knowl- edge of the Nyishis, we had been broken down many times but at times as such, the kind state of dawn-lit mountains would bestow upon us with these views to bring back our hope and energy to continue our work” ~Mohammad Azhaan

ABSTRACT The Nyishis of Arunachal Pradesh are the largest tribe in the state. Despite the huge population, books and research done on the Nyishis seem to be little in contrast to other tribes of the state. The document aims to hence add more information on the tribe through first and sec- ond-hand research done by our team during their visit to Arunachal Pradesh. The document tells of the lives, cultures, stories, and traditions of the Nyishi tribes and the evolution of these customs over the years. The secondary purpose of the document is to also locate and write about the weaving cluster in Dobum Village which weaves the traditional costume of the Nyishi tribes. The information regarding this includes the artisan profile, SWOT analysis, their achievements and affiliations.

Craft Cluster Initiative The Craft Cluster Initiative, supported by NIFT and the Ministry of Textiles, in col- laboration with the Office of Development Commissioner (Handlooms and Handi- crafts), aims to raise awareness and appreciation for India’s diverse crafts. This program offers students exposure to rich handicrafts and handlooms, upgrading their design knowledge while fostering interaction with artisans and craft experts to understand the sector’s realities. It promotes and strengthens existing crafts, providing artisans with an identity and exposure in the modern world, preserving heritage, and offering livelihoods. Through the Craft Cluster Initiative Program, artisans benefit from design intervention, innovative designs, and market linkages, uplifting their standards.

In a realm where sun and moon receive devout praise, Resides a tribe with spirits, both gentle and strong, Amidst hills adorned with nature’s lush green haze, Their harmonious tale weaves joyous songs. A love for dogs and cats, their hearts do embrace, With tender affection and care, they’re graced. A Place where Mithun holds cultural significance uniting into rituals of both offering and recompense . Their culture, a rare tapestry spun, Layers of indigenous happiness, joy-filled and bright, To the rhythm of drums, stories are spun, Of festivities and play, each day and night. The Nyishi’s art, a spectacle of grand design, Silver, copper, and gold, in crafted splendor combine, Carefully entwined, like muga and eri silk’s link, Their adornments shimmer, divine and refined. As morning mist envelops the forest floor, The Nyishi tribe awakens to explore, With reverence, fishing and hunting they partake, Giving back to nature, more than they take. -Anjali Kumari

CONTENTS 01 Introduction 01- 06 02Dobum Village 07- 46 India Village Folklores Arunachal Pradesh Area and location Supernatural beliefs Birth marriage death Flora fauna Festivals About tribe Food Community Agriculture Language Basketry Religion Types of basket Infrastructure Culture and beliefs Title of Book 03About the cluster 04 Raw Materials 05Looms 47- 50 & Tools 57- 64 51- 56 Types of loom Parts of loom About the Cluster Raw materials and Tools Types of Silk

06 Process 65- 80 07 Motifs 81- 86 08Costume 87- 96 Pre preparatory Types of Motifs Costume Weaving Ornaments Techniques Hairstyle , headgear 09Product Analysis 10 Market Scenario 11 Artisan Profile 97- 102 103- 110 111-118 Product analysis .Market scenario Artisan Profile Product range Swot analysis Product pricing 12 Conclusion 119-127 Experience Conclusion Glossary Bibliography Crd team Photo Gallery Colors

Introduction | 01

CHAPTER 1 INTR DUCTION Introduction | 02

INDIA Introduction | 03

Fig. No. 1.1 Bobbin with blue thread The origin of Indian textiles can be traced back to as early as the 5th millennium BCE during the Indus Valley civilization. Over the years the variety of cultures and traditions in the country’s histo- ry has manifested itself into a wide array of Indian textiles and their designs. Currently, textile production is the nation’s second-largest employment sec- tor after agriculture, directly providing work to over 30 million households. The expertise of these textile craftsmen can be seen in the colors and designs of their magnificent woven pieces, with each new addition, relaying a unique tale of the loca- tion of these garments. Introduction | 04

Fig. No. 1.2 Street View during sunrise Arunachal Pradesh literally means ‘the land of dawn-lit mountains’, for it is the first part of India to greet the rising sun every day. The state is situated between latitudes 26°40’ and 29°25’ N and longitudes 91°35’ and 97°25’ E, and is one of the seven sister states of North East. The state was previously called the North-East Frontier Agency (NEFA) and was part of Assam till it gained the Union Territory status on January 20, 1972, and got renamed Arunachal Pradesh, with Itanagar, as its new capital. Later, on February 20, 1987, it achieved statehood. Arunachal Pradesh shares its border with Bhutan in the west, the Tibetan Plateau and the Yunnan Province of China towards the north and northeast, and Myanmar in the south.The northern part of the state, separated by the upper part of the Brahmaputra Plain in Assam, encompasses the Himalayan ranges, while the southeastern part extends into the Arakan ranges, which continue into the state of Nagaland. The state’s international boundary with Tibet , known as the McMahon Line, was famously established through a treaty at the Simla Convention of 1914. Arunachal Pradesh comprises two divisions, namely, East and West, and twenty-six districts (as of July 2020). West Siang is the largest district in terms of area and Tawang the smallest district with Pap- um being the most populous and Diwang Valley being the least. It is an ethnically diverse state, with home to 26 major tribes and 110 sub tribes. Introduction | 05

Kra Dadi (NYISHI) East Kameng (NYISHI) Papum Pare (NYISHI) ARUNACHAL PRADESH The ‘Nyishi’ are the dominant East Kameng is situated in the Kra Daadi is a district in Arunachal Pradesh in north-east- tribe of Papum Pare District of western part of Arunachal ern India. The Nyishi tribe in Kra Daadi is known for their exper- Arunachal Pradesh. The differ- Pradesh. The Nyishi tribe in East tise in bamboo crafts. ent types of cropping system fol- Kameng has a strong tradition of Introduction | 06 lowed by Nyishis like sole crop- ping, mono-cropping, multiple ACHAL PRADESHcropping. hunting and gathering.

Fig. No. 2.1 A shop in Dobum Village Dobum Village | 07

CHAPTER 2 D BUM VILLAGE Dobum Village | 08

Donyi Polo Airport (Itanagar) Dobum village Banderdewa check gate Lokpriya Gopinath Bordoloi International Airport (Guwahati Airport) Shillong Roap Map Dobum Village | 09

Fig. No. 2.2 Way to Village District Dobum Village Population Papum Pare district is situated in the Dobum Village falls under the Papum 592 people reside in the village as southern region of Arunachal Pradesh. The Pare district of Arunachal Pradesh. Up- a whole. Lower Dobum Village has district boasts a picturesque landscape en- per Dobum and Lower Dobum are the two roughly 99 residences. The village near- compassing hills, rivers, and dense forests. sections that make up this area. Both the ly consists of 55 households in both the It has three significant rivers: Dikrong , settlements are situated in Papum Pare’s segments. For all significant economic Pappu and Pare which sustain the lives and Banderdawa circle. It is located 5km from activity, Banderdawa is the closest town livelihoods of the local communities. The the tehsildar office at the sub-district to Upper Dobum Village. Papum Pare district is primarily inhabited headquarters in Banderdewa. by the Nyishi tribe. Dobum Village | 10

Fig. No. 2.4 The Nyishi people, along with other tribes such as An old Nyishi lady Adi, Gallo, Tagin, Apatani, and Mishings, are part of the “Tani Group of Tribes”, due to their be- The lief of having Abo Tani as their common ancestor. tribe The Tani Group of Tribes is primarily concentrated in Dobum Village | 11 the state of Arunachal Pradesh. These tribes share certain linguistic, cultural, and his- torical affinities, which have contributed to their identi- fication as a distinct group. This shared heritage often manifests in their cultural practices, traditional rituals, folklore, and social in- teractions. It’s important to note that while the tribes consider themselves part of the Tani Group, each tribe also maintains its unique cultural traditions, languages, and customs. The Tani Group designation represents a broader classification that recognizes their historical and cultural connections, while acknowledging the in- dividuality of each tribe within the group. Previously labeled “Dafla,” the Nyishi people faced derogatory stereotypes of ignorance and savagery. Yet, their rich culture, talents, and contributions defy such prejudices, showcasing their significant cultural heritage.Over time, the community has continued to preserve and showcase their artistic talents, cultural tradi- tions, and craftsmanship, demonstrating their significant contributions to the cultural tap- estry of their region.

Dobum Village | 12

Language Fig. No. 2.5 Two Nyishi women talking The tongue of the Nyishis comes from the Tibeto-Bur- in their language man language, which belongs to the Sino-Tibetan lan- guage family. Despite not having a written script, they possess a vibrant oral tradition rich in folklore, tribal his- tory, and folk wisdom. This rich heritage is meticulously passed down from one generation to the next through the medium of oral traditions. Through storytelling, the Nyishi people ensure the preservation and passing of their cultural knowledge and ancestral wisdom. This oral tradition serves as a vital link that connects them to their past, solidifies their collective identity, and fosters a sense of community and pride within the Nyishi. This practice of passing down knowledge through oral tradi- tions has caused significant changes in the tribal dialect as you move from one village to another. Dobum Village | 13

INFR STRUCTURE Dobum Village | 14

Fig. No. 2.6 The Nyishis dwellings are known as Namda, derived A traditional Nyishi house from the Nyishi words, ‘nam’ meaning house and ‘da’ meaning long. These long houses are usually present Dobum Village | 15 on hilltops or spur and may come across as fortresses. The Nyishis design these homes with ecological sustain- ability in mind, utilizing locally sourced materials such as wood, cane, straw (banana), bamboo, and mud. Both the floors and walls are constructed by split bamboos. The roofs also serve storage purposes by having false ceilings to keep stuff. Namdas are specifically designed to accommodate extended families, with a distinct lay- out. One section of the room is in direct contact with the ground, while the other remains elevated. The ground-touching rooms are referred to as Nambang, while the elevated rooms are called Namja. The el- evated design is preferred due to hygiene, ease of cleaning, and mitigation of the effects of damp soil.

The walls of the longhouses are meticulously wo- Fig. No. 2.7 ven, and despite the presence of gaps, rainwater is Woven walls of a Nyishi house prevented from entering due to the extended roofs that effectively keep the walls dry. Dobum Village | 16 Traditionally the longhouses containing more than five fireplaces are called namda and those with less than 5 are called namtung instead.

Fig. No. 2.8 Traditionally upon entering a Nyishi Stove with rectangular grill dwelling, the first room that greets one on top in a kitchen of a Nyishi is the kitchen with its distinctive hearth dwelling and a rectangular grill hanging above it, which is used for various purposes. Dobum Village | 17 The circular stove is where utensils are placed along with wood logs lit up at the bottom for the purpose of cooking. Basic staples food such as rice along with meat or vegetables are cooked here only. The rectangular grill on the top most- ly takes up the space to store wood logs which are later used for cooking purpose as well as for drying meat.

Fig. No. 2.9 A handwoven mat Dobum Village | 18

H rnbill The hornbill (Buceros Bicornis) holds immense cultural and religious significance in the traditions of the Nyishis. Themajesticbirdisavitalelementintheirceremonialhead- gear, known as the ‘Bopa,’ featuring its beak and feathers. Within the Nyishi community, the Great Indian Hornbill represents wisdom, good fortune, and fertility. Nyishi folk- lore attributes supernatural abilities to the hornbill, mak- ing it an intermediary between the human and spirit realms. It is revered as a guardian and protector and the bird’s distinct call is believed to bring good luck and prosperity. The Nyishi people have become dedicated guardians of the forest and its inhabitants after recognizing the considerable threats faced by the Great Hornbills, in- cluding the loss of their natural habitat, poaching in- cidents, and the adverse effects of climate change. Recognizing the need for action, the Nyishi commu- nity has joined forces with conservation organizations to safeguard and preserve their revered avian deity. Dobum Village | 19

Mithun Dobum Village | 20 The Nyishi tribe highly regards the Mithun (Bos Fron- talis) as the embodiment of wealth, prestige, and so- cial status. Known as “Gau” in the Nyishi language, the Mithun plays a central role in Nyishi customs and rituals. Owning a significant Mithun herd bestows honor and re- spect, reflecting wealth and social standing. Sacrificing these bovine creatures during ceremonies and festivals demonstrates devotion to deities and ancestors, seeking blessings for community prosperity, while shar- ing their meat symbolizes unity and fraternity. Mithun also serves as a dowry in marriages, signifying familial bonds and enhancing the social status of the bride and groom. The Nyishis possess inherited knowledge of herding practices and Mithun care, which contributes to ecolog- ical balance by aiding in seed dispersal and vegetation control. The Nyishi-Mithun connection encompasses cul- tural, social, economic, and ecological dimensions, repre- senting their valuable cultural identity and rich heritage. Fig. No. 2.3 Mithun wandering in Dobum Village roadside

Fig. No. 2.10 A worship lamp in Nyishi temple RELIGION Dobum Village | 21

The Nyishi people follow the Donyi-Polo Fig. No. 2.11 religion, a form of animistic and shamanic A Nyishi temple belief centered around the worship of the Sun (Donyi) and the Moon (Polo). In their Dobum Village | 22 religion, Ane Donyi (Mother Sun) and Abo Polo (Father Moon) represent visible man- ifestations of the supreme deities, Bo and Bomong. The core principle of their faith is the belief in spirits associated with nature, and emphasizing the importance of main- taining a harmonious equilibrium with the natural surroundings. This religious tradition shows elements resembling pa- gan or pre-Aryan practices, through their reverence for trees, rocks, and plants, and animal sacrifices to appease these entities. The followers of Donyi-Polo firmly be- lieve that nature brings punishment upon wrongdoers while rewarding the righ- teous. Truth occupies a central position within the ideology of Donyi-Polo, with truth being considered an omnipresent force that ultimately prevails. They express this sentiment with the phrase “Donyi-Polo e lenduku,” signifying the triumph of truth in the end.

Fig. No. 2.12 Atang Hoch Fig. No. 2.15 Worship Lamp Fig. No. 2.16 Silence please sign Fig. No. 2.13 Pattah Fig. No. 2.14 Wall painting Fig. No. 2.17 Water vessel Dobum Village | 23

Fig. No. 2.18 Temple bell Fig. No. 2.20 Egin Basket Fig. No. 2.19 Hymn book Fig. No. 2.21 Junghang & Bellang Fig. No. 2.22 Taal Fig. No. 2.23 Wall painting Inside of Neydar Namlo Dobum Village | 24

Fig. No. 2.24 An old Nyishi man CULTURE The Nyishi community follows a clan-based structure for their family relations, mainly divided among the clans of Dopum, Dodum, Dollu, and Hari. Within this community, the family system operates under a patriarchal and patrilocal framework where the final authority rests with the eldest member of the family. The Nyishis embrace a progressive and open-minded outlook, recognizing the significant role women play in fostering peace and prosperity. They provide women with equal status within the community. This inclusive and forward-thinking of the Nyishis makes them a community of social progress and harmony. Dobum Village | 25

Nyishi Dance RIKHAM PADA: The Rikham Pada dance is a cher- ished Nyishi cultural tradition. It is a welcoming dance done for the head priest and his attendants before their main ritual. The dance features two characters, Rikham Pada and Rinyam Yami, brothers who capti- vate women’s attention. They receive numerous mar- riage proposals, but Rikham Pada respectfully declines. In response, the women express their desire through songs and dances. The dance unites men and women, forming circles, singing, and dancing together. Men engage in mock fights with daos and shields, symbol- izing valor. It conveys the message that one should not undermined or underestimate any individual as the temperament of an individual lies inside and that we should respect each other. It conveys the message of respect and that one should not undermined or un- derestimate any individual as the temperament of an individual lies inside. BUIYASODON DANCE: This dance, performed only by males, is performed in marriage and Yulo ceremony for prosperity. Yulo happens between Jan-March after harvest. The dancers form a line and hold hands, mov- ing left or right, flexing knees gracefully. They start the dance singing out in chorus ‘hir-ri! hoh! hoh! hoh!” for some time. Then the dancers of one half of the line sing one line of a song followed by the dancers of the other half singing another line. This alternate singing of lines is accompanied by gong players. Dobum Village | 26

Riniam boyami ngo aing ngo jaa , Nyodi potu finyir finy ar kaangam mei Donyi nege mopup Namme Arunachal Aam teme seye niam niam rongo lo Dinte temin ko seb remin ko Arunachal Rikam bo pada ngo aing ngo jaaaaa Riniam bo yamingo aing ngo jaa Ditte hapung pungmin kuhey ngul Arunachal Doon Dobum Village | 27

Ringpa jumin kuhey ngul Arunachal Cherko doko kocho kuhey ngul Arunachal chille doley lecha kuhey ngul Arunachal Chenta donia nytacha kuhey ngul Arunachal Chiyin doyin hencha Kuhey ngul Arunachal Rikam bo pada ngo aing ngo jad..d Riniam boyamingo aing ngo jaa Dobum Village | 28

Fig. No. 2.25 FOLKLORE A cat in village LLoonngg aaggoo,, ccaattss aanndd ddooggss wwoouulldd ssppeeaakk lliikkee tthheeiirr hhuummaann ccoommp-an- Dobum Village | 279 pioannsi,oWns,itWh iwthowrdosrdasndansdensetenntecnesc,est,htehyeywwereereththeemmeesssseennggeerrssbe- tbweteweneetnhethgeogdoadnadnpdepoepolpe,ler,erleaylaiynignginifnofromrmataiotinonbebtewtweeenenthtehetwo rtweaolmresa. lms. OOvveerr ttiimmee,,tthheesseefofouur-rl-elgegggededcrceraetautruersebsebceacmaemferiefrniednsdwsitwhitthhetirheir hhuummaann ccoommppaanniioonnssaannddstsatratretdedgogsossispiipnigngwiwthitthhethmeamboaubtoguotdgso. ds. AAnnggeerreedd bbyytthhisisaaccttofofthtehmem, A, bAubTo aTnainhiiht itthethmemin tinhetihremiromutohus,ths, ccoonnddeemmnniinngg tthheemmttoonneveveerrspsepaekakthtehheuhmuamnatnontognuge.uTe.hTe hhuemhuanmsans ttooookkppiittyyoonntthheeccuurrseseddmmesessesnegnegresrasnadnkdekpetpotnotnhethmeimntihnetihrheiormhoesm. es. SSiinnccee tthheenn,,ccaattssanandddodgosgshahvaevbeebcoecmoemtehethpeetpseotfs houf mhaunms,amnse,wl- imnegwalnindgwaonodfiwngootfoinsghatroesthhaerier ntheewirs naenwdsgaonssdipg.ossip.

Supernatural Beliefs Among the Nyishis, belief exists that speaking in any language other than their native ‘Nyishi’ in forested areas and old locations may result in punishment from the resident ghosts or spirits. There are many other scary legends told of in this tribe that is associated with several ghostly entities, like: Poring, Soniu, Wiyu, Yapam Paja, Sangri, and Sotung. Poring is considered a banshee among the Nyishi people and is believed to bring bad news. They manifest themselves to individuals directly affected by unfortunate occurrences. As people approach them, they grow taller and appear entirely black with white eyes. Soniu is the evil spirit of people who had died of unnatural causes. Wiyu are malignant spirits that cause unnatural deaths. Yapum Paja is an invisible ghost capable of instantly transporting someone to a different location. The Sangri (Pepaal tree) is believed to be inhabited by devils and, therefore, should not be cut down. Sotung Tungnam is the process of destroying people by unleashing a dark energy or deity called Sotung, on them through chantings and mantras done by a special priest. If done wrongly or baselessly, the So- tung is said to harm back the performer themselves. Dobum Village | 30

BIRTH In Nyishi culture, women have historically relied on the aid of traditional birth attendants during the childbirth process. These attendants, typically experienced older women of the community, possess traditional knowledge and skills pertain- ing to childbirth. After childbirth, several purification ceremonies are conducted for both the moth- er and the newborn. A naming ceremony is observed for the newborn Nyishi, where great care is taken in selecting the infant’s name, by taking astrological aspects and family lineage under consideration. Nyishi women have also acquired extensive knowledge of medicinal plants and traditional healthcare practices, which are frequently employed during postpar- tum care to facilitate the mother’s recovery and ensure the well-being of the newborn. Dobum Village | 31

Fig. No. 2.26 Dobum Village | 32 Nyishi woman with 5 months old child

Nyishi Marriage Dobum Village | 33

Among the Nyishis , exogamous marriage is the norm as One mithun is considered to be worth two cows in this ritual. members of the same clan are considered to be siblings Based on the amount of mithuns received , the bride’s fam- as they are believed to have a common ancestral father. ily give jewels and ornaments in the groom and his family While not as prevalent nowadays , another aspect of the in a ritual called Changtum Bheenam. Nyishi marriages was the acceptance of polygamy . a com- mon reasoning given for this is the showcase of power , but Some other rituals of the marriage include the invocation a much unknown reasoning was to provide support to any of Gods, Goddesses, and Nature to witness and bless the widows of the tribe . wedding in a ritual called Dapo Dingnam, which is preceded by a purification process of the soul and mind called the An example for this would be a married male mem- Changtum Pahi. ber of the tribe marrying his widowed sister in law to provide her respect and support among the tribe . The rituals of Nyeda are performed under the supervision A nyishi marriage, called Nyeda, is considered to be a sim- and guidance of the nyup with the belief that any devia- ple yet elegant affair. tion from the proper practices can lead to difficulties and misfortune in the marriage. The groom comes to the bride’s family with a procession called Nyeda Sonam / Angnam, who bring with them gifts Nowadays love marriage, which was frowned in forms of cattle for the bride’s family. Among them, the upon, has become acceptable in the Nyishi society. cows and mithun are brought alive and sacrificed at the ven- Another old practice is, marriage was the groom’s stay at ue, the pigs are brought in the form of meat. The amount the bride’s house for 2-3 days before taking her to his house. of cattles brought by the nyeda for the bride’s family is de- pendent on the social and educational standing of the bride and the groom . Dobum Village | 34

Fig. No. 2.27 An old woman’s burial site FUNERAL Dobum Village | 35