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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 Tech- nology, 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 arranging and making this trip possible. 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 en- couragement have been crucial in helping us navigate through the challenges and complexities of our research. Furthermore, we are indebted to all the faculty members and staff at the National Institute of Fashion Technology, Shillong, for their constant encouragement and assistance. Their ded- ication to fostering an environment of learning and exploration has been truly inspiring. Last but not least, we would like to thank all the wonderful people of Arunachal Pradesh who gen- erously shared their insights and experiences, 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.
--~ ` “As we sat at a rest stop on our way to the village, we saw the fog part away like stage curtains to reveal the misty hills enveloping the gen- tle rivers and a wave of vigor cascaded over us. In the quest to search for the knowledge of the Nyishis, we had been broken down many times but at times as such, the kind state of dawn-lit mountains would bestow us with these views to bring back our hope and energy to continue our work” ~Mohammad Azhaan Fig. No. View from Ziro Valley
ABSTRACT The Nyishis of Arunachal Pradesh is 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 correct this through first and second-hand research done by our team during their visit to Arunachal Pradesh. The book documents 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 report on the weaving cluster in Dobum Village which weaves the traditional clothing of the Nyishi tribes. The information regarding this includes the artisan profile, SWOT analysis, their achievements and affiliations. We thank the Textile Ministry and our institute - the National Institute of Fashion Technology, Shillong for providing us with this opportunity.
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 the largest of the seven sister states. 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. Thestate’sinternationalboundarywithTibet(China),knownastheMcMahonLine,wasfamouslyestablishedthroughatreaty attheSimlaConventionof 1914.ArunachalPradeshcomprisestwodivisions,namely,EastandWest,andtwenty-sixdistricts(as of July 2020). West Siang is the largest district in terms of area and Tawang the smallest district with Papum 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 ROAD MAP Dobum Village | 09
District Dobum Village Fig. No. 2.2 Way to Village Papum Pare district is situated in the Arunachal’s Papum Pare district, has southern region of Arunachal Pradesh. The Dobum Village. Upper Dobum and Population district boasts a picturesque landscape en- Lower Dobum are the two sections compassing hills, rivers, and dense forests. that make up this area. In Papum Pare’s 592 people reside in the village as It has three significant rivers: Pappu, Pare, Banderdawa circle are the Upper Both a whole. Lower Dobum Village has and Dikrong which sustain the lives and settlements. It is located 3km from the roughly 99 residences. The village near- livelihoods of the local communities. The tehsildar office at the sub-district head- ly consists of 55 households in both the Papum Pare district is primarily inhabited quarters in Banderdewa. segments. For all significant economic by the Nyishi tribe. activity, Banderdawa is the closest town to Upper Dobum Village. Dobum Village | 10
H rnbill The hornbill holds immense cultural and religious sig- nificance in the traditions of the Nyishis. The majes- tic bird is a vital element in their ceremonial headgear, known as the ‘Bopia,’ featuring its beak and feathers. Within the Nyishi community, the Great Indian Hornbill represents wisdom, good fortune, and fertility. Nyishi folklore attributes supernatural abilities to the hornbill, making it an intermediary between the human and spirit realms.Itisreveredasaguardianandprotectorandthebird’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 | 11
Mithun The Nyishi tribe highly regards the Mithun as the em- bodiment of wealth, prestige, and social status. Known as “Gau” in the Nyishi language, the Mithun plays a cen- tral role in Nyishi customs and rituals. Owning a signif- icant Mithun herd bestows honor and respect, 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 cultural, social, economic, and ecological dimensions, representing their valuable cultural identity and rich heritage. Fig. No. 2.3 Dobum Village | 12 Mithun wandering in Dobum Village roadside
Fig. No. 2.4 The Nyishi people, along with other tribes such as A year old Nyishi lady Adi, Gallo, Tagin, Apatani, and Mishings, are part of the “Tani Group of Tribes”, due to their be- About lief of having Abo Tani as their common ancestor. the tribe The Tani Group of Tribes is primarily concentrated in the northeastern states of India, particularly in the Dobum Village | 13 state of Arunachal Pradesh. These tribes share certain linguistic, cultur- al, and historical affinities, which have contrib- uted to their identification as a distinct group. The belief in a shared ancestry and the notion of being descendants of Abo Tani serve as a unifying factor among these tribes, strengthening their sense of collective identity and cultural bonds. This shared heritage often manifests in their cul- tural practices, traditional rituals, folklore, and so- cial interactions. It’s important to note that while the Nyishi, Adi, Gallo, Tagin, Apatani, and Mish- ings tribes consider themselves part of the Tani Group, each tribe also maintains its unique cul- tural traditions, languages, and customs. The Tani Group designation represents a broad- er classification that recognizes their historical and cultural connections, while acknowledging the individuality of each tribe within the group.
In the past, the Nyishi people were sometimes referred to as “Daf- la,” which carried a derogatory connotation implying that they lacked knowledge and were savages. This perception portrayed them as being aggressive, unfriendly and less culturally developed compared to other groups. However, such prejudices do not accurately represent the rich cul- tural heritage and abilities of the Nyishi people. Over time, the Nyishi community has continued to preserve and showcase their artistic talents, cultural traditions, and craftsmanship, demonstrating their significant contributions to the cultural tapestry of their region. Dobum Village | 14
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 | 15
INFR STRUCTURE Dobum Village | 16
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 | 17 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, tin, cane, straw (banana), bamboo, and mud. Both the floors and walls are constructed by split bam- boos. 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 | 18 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 | 19 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.
Dobum Village | 20
Fig. No. 2.9 A worship lamp in Nyishi temple RELIGION Dobum Village | 21
The Nyishi people follow the Donyi-Polo religion, a form of animistic and shamanic belief centered around the worship of the Sun (Donyi) and the Moon (Polo). In their 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 na- ture, and emphasizing the importance of maintaining 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 righteous. Truth occupies a central position within the ideology of Donyi-Polo, with truth be- ing considered an omnipresent force that ultimately prevails. They express this sen- timent with the phrase “Donyi-Polo e len- duku,” signifying the triumph of truth in the end. Dobum Village | 22
Dobum Village | 23
photo gallery Dobum Village | 24
Fig. No. 2.9 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 be- fore their main ritual. The dance features two char- acters, Rikham Pada and Rinyam Yami, brothers who captivate women’s attention. They receive numerous marriage proposals, but Rikham Pada respectfully de- clines. In response, the women express their desire through songs and dances. The dance unites men and women, forming circles, singing, and dancing togeth- er. Men engage in mock fights with daos and shields, symbolizing valor. It conveys the message that one should not undermined or underestimate any individ- ual as the temperament of an individual lies inside and that we should respect each other. It conveys the mes- sage of respect and that one should not undermined or underestimate 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
Fig. No. 2.9 FOLKLORE A cat in village LLoonngg aaggoo,, ccaattss aanndd ddooggss wwoouulldd ssppeeaakk lliikkee tthheeiirr hhuummaann ccoommp-an- Dobum Village | 27 ipoannsi,oWns,itWh iwthowrdosrdasndansdensetenntecnesc,est,htehyeywwereereththeemmeesssseennggeerrssbe- tbweteweneetnhethgeogdoadnadnpdepoepolpe,ler,erleaylaiynignginifnofromrmataiotinonbebtewtweeenenthtehetwo rtweaolmresa. lms. OOvveerr ttiimmee,,tthheesseefofouur-rl-elgegggededcrceraetautruersebsebceacmaemferiefrniednsdwsitwhitthhetirheir hhuummaann ccoommppaanniioonnssaannddstsatratretdedgogsossispiipnigngwiwthitthhethmeamboaubtoguotdgso. ds. AAnnggeerreedd bbyytthhiissaaccttoof fthtehmem, A, AbubuTaTnainhiithtiht ethmeimn tihnetihremiromutohus,ths, ccoonnddeemmnniinngg tthheemmttoonneveveerrspsepaekakthtehheuhmuamnatnontognuge.uTe.hTe hhuemhuanmsans ttooookkppiittyyoonntthheeccuurrseseddmmesessesnegnegresrasnadnkdekpetpotnotnhethmeimntihnetihrheiormhoesm. es. SSiinnccee tthheenn,,ccaattssanandddodgosgshahvaevbeebcoecmoemtehethpeetpseotfs houf mhaunms,amnse,wl- minegwalnindgwaonodfiwngootfoinsghatroesthhaerier 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 | 28
Nyishi Marriage Dobum Village | 29
Among the Nyishis , exogamous marriage is the norm as members of the same clan are considered to be siblings as they are believed to have a common ancestral father While not as prevalent nowadays , another aspect of the Nyishi marriages was the accep- tance of polygamy . a common reasoning given for this is the showcase of power , but a much unknown reasoning was to provide support to any widows of the tribe . An example for this would be a married male member of the tribe marry- ing his widowed sister in law to provide her respect and support among the tribe . A nyishi marriage, called Nyeda, is considered to be a simple yet elegant affair. The groom comes to the bride’s family with a procession called Nyeda Sonam / An- gnam, who bring with them gifts in forms of cattle for the bride’s family. Among them, the cows and mithun are brought alive and sacrificed at the venue, the pigs are brought in the form of meat.The amount of cattles brought by the nyeda for the bride’s family is dependent on the social and educational standing of the bride and the groom . One mithun is considered to be worth two cows in this ritual. Based on the amount of mithuns received , the bride’s family give jewels and ornaments in the groom and his family in a ritual called Changtum Bheenam. Some other rituals of the marriage include the invocation of Gods, Goddesses, and Nature to witness and bless the wedding in a ritual called Dapo Dingnam, which is preceded by a purification process of the soul and mind called the Changtum Pahi. The rituals of Nyeda are performed under the supervision and guidance of the nyup with the belief that any deviation from the proper practices can lead to difficulties and misfortune in the marriage. Nowadays love marriage, which was frowned upon, has become acceptable in the Nyishi society. Another old practice is, marriage was the groom’s stay at the bride’s house for 2-3 days be- fore taking her to his house. 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 tak- en 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. 2.9 Dobum Village | 32 Nyishi woman with 5 months old child
Fig. No. 2.9 An old woman’s burial site FUNERAL Dobum Village | 33
The Nyishi Community follows a burial practice where de- During the death ceremonies, a Mithun sacrifice takes place, ceased individuals are buried in family-owned land near the with the participation of invited villagers. Families unable to homes. As parts of these rites, the dead is supplied with two procure a Mithun for sacrifice are granted the option to substi- pots of rice and beer for train fare to the land of the ancestors tute it with a pig or a hen. called orum where the spirits dwell and carry on with their work that they had in this realm before they die yet again and Post burial, a tower of bamboo and wood is erected over their move on to the next realm. grave, with the revered Mithun Horn placed atop, symbolizing a lasting connection with the departed. In case of the death of an infant, the body is encased in a wood- en coffin made out of two hollow pieces of logs fastened to- These rich customs and traditions demonstrate the Nyishi’s gether, one atop the other, with cane ropes and joints sealed by deep respect for the departed, while fostering a sense of unity damp clay to prevent seepage, and half buried with the elon- and reverence within the larger societal framework. gated end of the coffin inserted into the earth, while the re- maining portion, with the infant’s body respectfully contained within, remaining visible above the ground Dobum Village | 34
Traditional Festival Dobum Village | 35
The Nyokum festival is an annual celebration in the Nyishi The head priest, known as Nyubh, determines the number and tribe, symbolizing the unity with nature and the significance types of offerings required. Instead of permanent structures, of a bountiful harvest and well-being for humankind. The term they use millet seed beer and rice paste. ‘Nyokum’ translates to ‘Nyok,’ signifying ‘land,’ and ‘Kum,’ rep- resenting ‘togetherness.’ It takes place on February 26th each The Nyishi attire for the festival is traditional and includes cot- year and involves invoking celestial forces, particularly the pri- ton robes (eri) for men and finely draped cotton apparel (par mary deity, the Nyokum goddess. ej) for women. They adorn themselves with bead jewelry, in- cluding earrings, neckpieces, and headdresses made of finely The Nyishi people hold strong beliefs in numerous deities and scraped bamboo. spirits present on Earth, with the afterlife believed to reside in Oram Nyoko. They perceive these spirits and deities in all The main day of the festival sees a ceremonial procession where aspects of nature, from mountains and crops to rivers and villagers gather at the procession ground. Women, clad in tra- household items, whether benevolent or malevolent. The key to ditional attire, joyfully sing and dance their way to the ritual prosperity and happiness lies in maintaining harmony between ground. The head priest (Nyokum Yullo Nyibu) chants hymns humans, deities, and nature. near the place of worship (Uyus Ako). At the ritual ground (Nyokum Hapa), bamboo poles with fowls (Tori) are placed Whenever natural calamities like floods, droughts, or untimely on the Nyokum altar, alongside sacrificial animals like Mithun deaths occur, it is believed to be a result of displeasure from and goats. Men and women dance (Buya) in a chain around the the deity. To protect themselves from evil spirits and ensure prayer altar, singing traditional songs (Nyokum bo tapa debe). well-being, the Nyishi perform propitiatory rituals, including the Nyokum Yullow. During this time, men also engage in mock fights with short swords and shields made of animal hide while the During the festival, the Nyishi people use bamboo poles known priest continues chanting hymns. The festival culmi- as ‘Dapo’ rather than traditional idols for worship. They con- nates with the ritual sacrifice of goats, Mithun, and fowls. struct a prayer structure called ‘Yugang’ and offer sacrifices of The horns of Mithuns displayed in Nyishi houses sym- animals like goats, cows, and Mithuns to the deities. Chickens bolize respect and social prestige within the community. are also hung on the Yugang. It is a vibrant and graceful festival that showcases the marriage of traditions and spiritual beliefs of the tribe. Dobum Village | 36
Fig. No. 2.9 Agriculture A Nyishi woman in a rice field The Nyishi people practice various agri- Dobum Village | 37 cultural activities to sustain their liveli- hoods and meet nutritional needs. Shifting cultivation, once predominant, involved clearing land, burning vegetation, and cultivating crops before moving on to another area, maintaining soil fertility. Nowadays they utilize different cropping systems for optimized output, including sole cropping, mono-cropping, and mul- tiple cropping. Winter prepares them for Jhum cultivation, with mixed crop- ping maximizing harvests.
Fig. No. 2.9 Rice field Concerned with environmental conservation, the Nyishis are Among the major crops grown by them are rice, maize, millet, shifting to sustainable water cultivation. They have begun to potato, ginger, mustard, off-season vegetables, and large carda- practice wet rice cultivation, home gardening, and agroforestry mom, which provide them with staple food sources and poten- for steady produce and additional income. tial sources of income. Dobum Village | 38
Fig. No. 2.9 The people of nyishi tribe are trained in the art of making A Nyishi woman with Byopa and bamboo and cane-based baskets . These handi- Egin basket crafts are the trademark of Nyishis artefact since ages. The artisans collect raw materials from the forests and use their Basketry skills and handmade tools to carve beautiful traditional bas- and kets. It takes around 15 days of hard labour to complete a other single basket and even more to carve out a Byopa. Both these crafts items are of huge demand in the market, contributing to the economic benefits of the people who sell them. Dobum Village | 39
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