HPAS Notes: The Swangla Tribe
1. Identity and Composition
- Classification: The Swangla is a Scheduled Tribe exclusively living in the Lahaul-Spiti district.
- Social Structure: ‘Swangla’ is a generic term which includes both Brahmins and Rajputs.
2. Geography and Habitat
The Pattan Valley
Their habitation is geographically distinct:
- Location: They live exclusively in the Pattan valley tract.
- River Bank: Their settlements are along the banks of the Chandra Bhaga (Chenab) river.
- Terrain: They occupy the remote and inaccessible tract of this valley.
3. Theories of Origin
Different versions have been given about the origin of the Swanglas. The three main theories are:
Theory 1: The Taimur Invasion (Mongol Link)
- Event: When Taimur invaded this part of the country, he drove the Buddhists out and occupied the territory.
- Etymology: The people came to be known as ‘Swangla’ from ‘Swanl’, which was the earlier name of the area.
Theory 2: Migration from Chamba
- Origin: This version says they were mostly immigrants from Chamba.
- Evidence:
- They display Mediterranean features.
- Geographical Logic: This conjecture is justified as Chamba is the adjacent district to Lahaul-Spiti.
Theory 3: Migration from Kinnaur
- Origin: According to this theory, they originally migrated from the Sangla valley in Kinnaur.
- Reason: They fled because the region was subjected to Tibetan subjugation.
HPAS Notes: Languages & Dialects of the Swanglas
1. Primary Languages (Social Stratification)
The language spoken in the valley is divided based on social groups:
Manchhad vs. Chinali
- 1. Manchhad:
- Composition: It is a mixture of Tibetan and Hindi.
- Speakers: Spoken by the Brahmins, Rajputs, and Swanglas (High Castes).
- 2. Chinali:
- Speakers: Spoken by the Sipi and the Lohar (Artisan/Lower Castes).
2. Other Regional Dialects
- Bhoti: This is also prevalent but is only spoken by the Bodh (Buddhist) inhabitants of the valley.
- Tinan (or Tinent): A distinct dialect spoken specifically in the Sissu area.
3. Linguistic History & Origins
The Munda Connection
Linguistic research provides a window into the ancient history of the region:
- Aboriginal Link: In the earliest times, the area was inhabited by an aboriginal tribe.
- Similarity: In language and perhaps habits, they resembled the Munda-speaking tribes of Bengal, Bihar, and Central India.
4. Modern Communication
- Lingua Franca: Hindi serves as the link language with outsiders.
- Literacy Impact: With the spread of education, English and Hindi are commonly used by the literate population.
HPAS Notes: Social Life of Swanglas (Diet & Habits)
1. Staple Diet
The staple food of the Swangla consists of:
- Grains & Pulses: Wheat, beans, chapatti, rongi, and pulses of masur.
- Rice: It is taken, but not frequently.
- Vegetables: Edible roots and tubers locally available in jungles or grown in kitchen gardens (especially Potato) are consumed.
Traditional Specialities
- ‘Chilra’: A millet baked bread which is commonly taken.
- Salted Tea: Salted buttered tea is very popular and is often taken at regular intervals.
2. Non-Vegetarian Habits
- General Habit: The Swanglas are basically non-vegetarian.
- Meat Sources: Sheep, goat, chicken, and wild animals.
- Gender Norms: The women cook and eat meat.
- Seasonal Variation: The intake of non-vegetarian food increases in winters, occurring nearly every day.
3. The “Milk Constraint” (Geographical Adaptation)
Why is pure milk rare?
Due to the specific geographical conditions (“Arctic climate”), fruits and fresh produce are not easily available. This impacts dairy consumption patterns:
- Infants: Milk in its pure form is taken by infants only.
- Elders: Elders take milk only in tea or as by-products like curd.
4. Alcohol and Social Habits
Local Drinks & Smoking
- ‘Chhang’: The local drink consumed almost daily by men.
- Women: Swangla women also take alcoholic drinks, but only occasionally.
- Production: Usually distilled at home, with excess distillation taking place during social functions (birth, marriage, fairs).
- Smoking: Men smoke bidi and hubble bubble, locally known as ‘Hukka’ and ‘Jhajri’.
HPAS Notes: Social Customs & Hierarchy of Swanglas
1. The Definition of ‘Swangla’
The term ‘Swangla’ is not just a tribal name but a specific social marker in the Pattan valley:
- Generic Term: It is used as a generic term for Brahmin, Rajput, and Rana living in the Pattan valley.
- The Excluded Groups: Other communities like Rathi, Hali, Lohar, Sipi, and Chanal live in the valley but are not yet included in the term Swangla.
2. Social Hierarchy
The Order of Precedence
The Swangla society has a distinct peculiar social hierarchical order:
- 1. Brahmins (Top): They occupy the top position. They are said to have come from Chamba to serve as official and family priests for Ranas and Thakurs. They are also called ‘Pandit’.
- 2. Thakur & Rana: They follow the Brahmins in the social order.
- 3. Lower Strata: The artisans and other groups mentioned above.
3. Unique Mixed-Heritage Groups
‘Garu’ and ‘Mundro’
Besides the standard castes, there are two specific groups believed to have emerged from inter-marriage:
- Origin: They are believed to have come up as a result of a Rajput marrying a Bodh girl.
- Status: The Bodh girl is socially considered to belong to the lower strata.
HPAS Notes: Marriage System of the Swanglas
1. General Rules of Alliance
- Endogamy: Swanglas are endogamous, meaning everyone marries within their own respective classes.
- Outcasting: Marriage outside one’s own social order is not recognized, and such persons are declared outcaste (losing their original Swangla status).
- Prohibitions: Marriage is strictly prohibited with:
- Father’s sister’s daughter.
- Mother’s sister’s daughter.
- Mother’s brother’s daughter.
- Degrees of Relationship: Marriage is prohibited within three degrees of relationship on both the father’s and mother’s side.
2. Distinct Forms of Marriage
Besides the standard arranged marriage, the Swanglas practice unique forms:
Terminology (Exam Key)
- ‘Rusa-te-byali’ (Elopement): This exists where the boy and girl fall in love with each other.
- ‘Kua-byah’ (Marriage by Capture): Practiced when the boy likes a girl but the parents/husband are unwilling. The boy, with the help of friends, picks up the girl forcibly.
- ‘Mazmi byah’ (Ad hoc Marriage): A unique formal marriage for those with poor economic resources. If the boy cannot bear the expenditure, he sends his sister to bring the girl, and they start living together. The actual ceremony is performed later when he can afford it.
3. The Institution of Polyandry
The “Rule of Three”
Swanglas practice fraternal polyandry, but with a specific modification regarding the number of brothers:
- The Limit: One wife can be shared by not more than three brothers.
- The Fourth Brother: If the number of brothers is more than three, the subsequent brothers (e.g., the fourth) will get another wife for themselves.
- Current Trend: With the spread of education, polyandry is giving way to monogamy.
4. Rituals and Customs
Ceremonies & Traditions
- Venue: Marriage rituals are performed at the bride’s place.
- The Procession (Polyandrous): All brothers dress in ceremonial attire and proceed to the bride’s house. However, except for the elder brother, all other brothers return from midway.
- The Tilak: The bride’s elder brother applies a mark (Tilak) on the forehead of the bride and groom.
- ‘Chheti’: The custom of giving money to the bride was prevalent in the past but is now neither demanded nor paid.
- Residence: Usually patrilocal, but recently there is a tendency for neo-local residence (setting up a new home).
HPAS Notes: Birth Customs & Rites of Passage (Swanglas)
1. Birth and Infancy
- Son Preference: A son is preferred to a daughter, especially if it happens to be the birth of the first child.
- Pre-natal Restrictions: The expectant mother is given enough rest and is not allowed to go in the open during ‘solar’ and ‘lunar’ eclipses.
- Post-natal Pollution: Observance of pollution is reported for 20 days after birth.
2. Key Life Cycle Rituals
High Yield Terminology (Match the Following)
- ‘Chhati’:
- Equivalent: Annaprashana (First Feeding).
- Timing: Observed six months after birth.
- Ritual: Child is fed with cereal food for the first time.
- ‘Kratricti’ or ‘Kramog’:
- Equivalent: Tonsure (Head Shaving) ceremony.
- Timing: Observed on completion of one year.
- Performer: Usually performed by either the mother’s brother (Maternal Uncle) or mother’s father.
3. Puberty Rites for Females
The ‘Nanched’ Ceremony
Specific rites are observed for females upon the onset of puberty (menses):
- Name: ‘Nanched’.
- Seclusion: She is secluded for five days and is not allowed to come near the hearth (kitchen fire).
- Purification: On the last day, the house is cleaned, the girl is given a bath, and only then is she allowed to enter the kitchen and perform religious rites.
HPAS Notes: Divorce Customs & Remarriage (Swanglas)
1. Divorce Terminology & Origins
‘Tsud-thvagchi’
- Local Name: Divorce is known as ‘Tsud-thvagchi’.
- Etymology: This term is a distorted form of the Bhoti word ‘Thagchod-pa’.
- Social Status: The society approves of divorce.
2. The Ritual of Separation
The Thread Ceremony
The divorce process involves a symbolic physical ritual:
- The Act: The couple holds a thin thread that symbolizes the matrimonial bond.
- The Break: They break the thread to signify the breaking of matrimonial bonds.
3. Grounds and Compensation (‘Izzat’)
- Common Grounds: Strained relations, change of religion by either spouse, and mutual consent.
- Rights: Both husband and wife have equal rights to seek divorce.
- The Concept of ‘Izzat’:
- If the cause of divorce is the infidelity of the wife, her paramour (new lover) must pay ‘izzat’ money to her earlier husband.
- The bride’s price in the event of divorce is technically known as ‘izzat’.
4. Custody and Remarriage Rules
Life After Separation
- Child Custody:
- Primary Right: Rests with the father.
- Exception: If the child is very young, they may stay with the mother.
- Remarriage: There is no prohibition on the marriage of a divorcee, widow, or widower.
HPAS Notes: Role of Women in Swangla Society
1. Overview of Status
- Importance: The woman in Swangla society has to play a very important and varied variety of roles.
- Religious Participation: Women participate in all socio-religious activities alongside men.
2. Economic Contribution (Hard Labor)
Agricultural Dominance
Women are the backbone of the Swangla agrarian economy, performing physically demanding tasks:
- Field Work: She carries out all economic activities in the agricultural fields.
- Ploughing: Notably, she even ploughs the fields (a task often restricted to men in other cultures).
- Crop Management: She weeds and harvests the crop.
- Fodder Management: She collects fodder not only for immediate use but also stacks it for use in winters.
3. Family Structure and Evolution
From Polyandry to Nuclear Families
- Historical Context: Polyandrous families existed primarily to prevent the fragmentation of land.
- Modern Shift: With the spread of education and diversified fields of employment, nuclear families are becoming an increasing phenomenon.
HPAS Notes: Death Customs & Inheritance Laws (Swanglas)
1. Death Rites and Mourning
- Method: The dead are cremated, with rites performed by the eldest male member of the house.
- Disposal: The bones and ashes are immersed in the river.
- Pollution Period: A period of pollution is observed for 13 days, followed by purification rites.
The Widow’s Ritual (Unique Custom)
A very specific custom marks the main days of mourning for a widow:
- The Act: A widow puts on the deceased husband’s clothes.
- Duration: This is done for eight days, which are considered the main days of mourning.
2. Laws of Inheritance
The Law of ‘Pagwand’
- Lineage: Property is inherited in the male line.
- Division Rule: All sons inherit the father’s property equally. This custom is technically known as ‘Pagwand’.
3. Rights of Women and Stepsons
- Widow’s Rights: If a person dies issueless (without children), his wife inherits the property for her lifetime.
- Daughter’s Rights:
- In the absence of a widow or male issue, the property is inherited by the daughters.
- Collateral Rule: If the daughter does not want to come back to her parents, the property passes on to the next collateral.
- Stepson’s Rights: A stepson succeeds his natural father but has no right to succeed his stepfather.
4. Succession of Authority
- Head of Family: The eldest son succeeds his father as the head of the family.
- Decision Making: After the death of the father, he takes all important decisions in family affairs.
HPAS Notes: Community Council (Political System)
1. Structure and Leadership
The ‘Sehna’ System
For maintaining social order and norms, the Swanglas rely on a traditional council with a specific structure:
- The Chief: The council is headed by a chief known as ‘Sehna’.
- The Council: He is assisted by four other members chosen by a voice vote.
- Selection Criteria:
- The office is not hereditary.
- Only a judicious and socially capable person is appointed to the post.
2. Jurisdiction and Powers
- Scope of Cases: The council adjudicates cases related to:
- Divorce.
- Petty quarrels.
- Thefts.
- Breach of community rules.
- Punishment: Fines in cash or kind are levied on the offender.
- Utilization of Funds: The collected money is utilized towards defraying the expenditure on the panchayat.
3. Traditional vs. Modern Systems
HPAS Notes: Religious Beliefs of the Swanglas
1. The Dual Faith System
The Swangla community exhibits a coexistence of two major faiths:
- Hinduism: Most of the Swanglas are professing Hinduism.
- Buddhism: Some of them have converted to Buddhism. Those professing the Buddhist faith belong specifically to the ‘Gelugpa sect’.
2. Hindu Practices: Ancestors and Spirits
The ‘Man’ (Ancestor Worship)
- Belief: They propitiate their dead ancestors as their family deities.
- Purpose: Their blessings are invoked on all family festivals for the well-being of the members.
- The Sacred Room: A separate room called ‘man’ is kept exclusively for worshipping ancestors.
Other Beliefs:
- Village God: They have a village god, represented by ‘Nag Deota’ or ‘Devta’ (Serpent deity).
- Superstitions: The Brahmin Swanglas also believe in ghosts and evil spirits.
3. Important Sacred Centres
Key Pilgrimage Sites
- Local Temples: The two famous temples of the Swanglas are Trilokinath and Markula (Marikula) at Udaipur.
- Main Sacred Centre: Their main sacred centre is Manimahesh in Bharmaur tehsil of Chamba district. (Note: This reinforces the theory of their migration from Chamba).
4. Buddhist Practices & Syncretism
The Blending of Rituals
The distinction between the two faiths is often blurred in practice:
- Overlap: Buddhists observe both Hindu and Buddhist rituals.
- The Difference: The only major difference is that a ‘Lama’ officiates in place of the ‘Pandit’.
- Sacrifice Ban: According to Buddhist doctrine, none can make a sacrifice of animals to please any Buddhist deity.
HPAS Notes: Fairs and Festivals of the Swanglas
1. The Major Annual Fair
The Trilokinath Fair
The most significant cultural gathering for the Swangla community is centered around their revered temple:
- Event Name: Trilokinath Fair.
- Timing: Celebrated annually in the month of August-September.
- Significance: It serves as a major socio-religious congregation for the entire valley.
2. General Festivals (Pan-Indian Influence)
Adoption of Hindu Festivals
Besides their local fair, the Swanglas observe festivals that are common across North India, indicating their strong link to the Hindu fold:
- Shivratri.
- Holi.
- Ramnavami.
- Navratras.
- Diwali.
- Janmashtami.
- Dushehra.
Significance: All these festivals hold a deep socio-religious significance for the community.
3. Traditional Dress Code
- Uniformity: The Swanglas do not have a separate ceremonial dress for these festivals; they wear the same dress as others do in the valley.
HPAS Notes: Economic Structure & Occupations (Swanglas)
1. Agriculture: The Primary Resource
- Land Holding: The chief economic resources are land and agriculture, with land being jointly held by the family.
- Self-Sufficiency Issue: The cereal crop produce is barely sufficient for self-consumption.
The Shift to Cash Crops
A significant economic transition has occurred in the Pattan valley:
- New Focus: Instead of devoting land to cereal crops, the Swanglas now devote it to the production of cash crops.
- Major Crops: The two dominant cash crops are Potato and Hops.
- Market Reach: These crops are widely grown and find a market outside the valley.
2. Trade and Commerce Mechanisms
The Cooperative Model
- Selling: Produce is sold through the local cooperative society on partly deferred payments.
- Buying:
- Daily use items are bought from local shops.
- Bulk Purchase: Supplies for the entire year are often purchased from Mandi through cooperative members on cash payment.
3. Diversification of Livelihood
Since agricultural produce does not suffice for the whole year, the community supplements its income through:
- Manual Labor: Working as labourers.
- Small Business: Running tea shops, Dhabas, and small trading.
- Government Service: With state efforts, Swanglas have entered government jobs, administration, and other white-collar professions.
4. Other Economic Features
- Working Season: The working season in the valley is quite limited (due to harsh winters).
- Child Labor: Children above 10 years of age help their parents in various household activities.
- Common Assets: All villagers have equal access to common resources like water, roads, schools, crematoriums, and the Panchayat Ghar.
HPAS Notes: Social Taboos & Inter-Caste Relations (Swanglas)
1. Food Taboos (Commensal Rules)
2. Smoking Etiquette
The Hukka Rules
Smoking the Hukka is a communal activity but follows caste lines:
- Equals: The Brahmin and the Rajput can share the same pipe.
- Unequals: But while sharing with a Chanal or Sipi (lower castes), the nipple is removed before passing the pipe.
3. Ceremonial Kinship
- Term: The system of ceremonial kin exists, known as ‘mitr-bhai’.
- Obligation: A ‘mitr-bhai’ is expected to behave in the same manner as a real kin.