Introduction:

        The Malsom Dofa is a sub-group of Halam community of Tripura State in North-east of India. It is believed that the Malsoms are known as No.1 Halam in the long past and is prevailing till today. It is, therefore, taken for granted that the culture of the Malsoms must be similar to that of the rest of Halam sub-tribes in comparison. On the other hand, it is also revealed that little variation in regard to their traditional food habits, rites and rituals, dialectical pronunciation are worth mentioning today. From customary popular belief, we know that the number of sub-groups or sub-tribes in the Halam community is 12(Twelve) in number. This is why, all sub-tribes or sub-groups of the Halam community are popularly called as 'Baro Khil Halam'(a community consists of twelve sub-tribes).

      As we know that the Halam Community consists of some sub-tribes, namely, (1) Malsom, (2) Kaipeng, (3) Hrangkhawl, (4) Kalai, (5) Rupini, (6) Bongcher, (7) Karbong, (8) Langkai, (9) Chorai, (10) Morsophang, (11) Ranglong and (12) Thangachep.

      In addition to the above, the following sub-tribes also subsequently merged with the Halam Community.  They are- (1) Natianglong, (2) Nasbang, (3) Saimar, (4) Dab and   (4) Sangachep. Actually, all these sub-tribes came from some original Halam sub-tribes like Bongcher, Karbong, Langkai, Morsophang, Ranglong and Thangachep etc.

      It is interesting to note that each of the Halam tribe is, however, consisting of some clans (Tero-Panchi). For instance, the Malsom tribe also consists of 13(Thirteen) clans, such as - (1) Sungphun, (2) Uisa, (3) Lengman, (4) Mapu, (5) Nokham, (6) Nawmpor, (7) Lourak, (8) Singar, (9) Achep, (10) Lungthung, (11) Dourai,  (12) Tuisum and (13) Rawnte. All these clans (Panchi) are named after some natural objects. For instance, Nawmpor is named after leaf; Nokham after a fire; Achep after forceps; Lungthung after oven; Singar after a wild cat and something like this.      

The Language :

The Malsoms also have a language of their own like any other sub-tribe. Besides, Kalai and Rupini, the rests of the sub-tribes' dialects are found to be almost synonymous. The Kalai and Rupini use Tripuri language, which is called Kokborok. It is surprising to know that how the Kalai and Rupini are included into Halam community, though they speak in Kokborok.

Nomenclature:

According to the folktale, the Malsoms used to reside originally at Bolpuitang, which was probably in somewhere else of North-Eastern Zone of India. The particular village where they were residing consisted of 'ten hillocks' from which the name 'Malsom' was coined. In Malsom, 'mal' means 'hillock' and 'som' means 'ten' and thus Malsom means 'the inhabitants of ten hillocks.'

It has been observed and found to be commonly recorded in government documents and census reports as Murchum or Mursum which is, in fact, a corrupted form of the original name of 'Malsom'. Simultaneously, it is also found as Molsom which is a little variation in the spelling of the same word. 

Physical Structure:

In respect of physical structure, they are generally medium-statured and well built, and possess flat face and nose in appearance. Their frontal hair is scanty, straight and coarse and eyes are obliquently set, covered with an epicanthic fold. Major portion of them are found to be possessed a straight hair and tall body. Considerable variation in their physical features also deserves equal mention.

The Traditional Malsom Dresses and Ornaments:

In respect of dress and ornaments, the Malsoms also have their own. In far-flung areas, the infants are generally found to be almost naked while in proper sides are well dressed. The forefathers of the Malsoms used to put on loin cloth (Puidari) in the past though it is not found nowadays. At present, an adult man's dress consists of two pieces of clothes:  a napkin made of raw cotton (Tau borok dhoti) and a Kanchili (shirt). The womenfolk use two pieces of clothes too, namely a Rwsa(an upper garment of Malsom women) which is a well designed long narrow piece of cloth. It is horizontally tied below the arm simply covering the breasts, and a Pawnzel (a lower garment of Malsom women), is a large piece of cloth tied to the waist and goes a little below the knees.

Earlier, both the male and female were fond of ornaments and used to keep long hair. Ornaments are used for neck, Rwthwi(necklace); ear-lopes, Nabet(ear ring); nose, Nakuphul(nose-flower); hair, Samkil (hair stead) and hands, Bala (rings used in wrists); fingers Kutsabi (finger ring) etc. of all the ornaments, those for neck and ear-lobes are deserves special mention in women. The necks are profusely decorated with large number of Rwthwi (neck lace) and Sumrui (a neck-lace of coins) reaching to the belly and covering the chest. From the early childhood, the ear lobes of the girls are pierced with needle (Thirsim) and a little cork made of broomstick is inserted in it. After sometimes, it is replaced by the bigger one, which tends to tear the lobe and enables to wear Nabet therein.

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The Food Habits:

The foot habit of this tribe is akin to that of other sub-tribes of the Halam, Tripuri, Jamatia, Noatia and the like. Rice is their staple food. A common Malsom meal consists of boiled rice (Bu); a preparation of dry fish (Ngathu), chilli (Mwrsw), turmeric (Aiswl), salt (Michi), onion (Mwzou sen), garlic (Mwzou ngou) and some vegetables locally known as Anronok (Godak in Kok-Borok); a vegetable curry (An-sul) or fish curry (Nga-an) or a curry preparation of either pork (Vok-me) or chicken (Aawr-me) and other birds etc. Mainly two methods of cooking are namely, (i) boiling (but) and (ii) roasting (Er-nin) are used in preparing food. Foodstuffs are boiled traditionally in bamboo pot (Thwibwl), which is nowadays replaced, by metallic cooking vessels. For boiling in bamboo pot is generally used only once for preparing Anronok and Bu-rumung (boiled rice of Bhinni dhan) as its outer surface gets burn after cooking. Traditionally meat, fish, dry fish, etc. are cooked by singeing which now-a-day is very much rare.

Traditionally no oil is used in cooking, as the processes of frying or roasting were almost absent in food preparation. Chilli, turmeric and ginger are the common spices of which the use of chilli is dominant. Curry, Anronok and other food preparation tests pungent due to excessive use of chilli. Locally made alkaline water (Changaltui) is used to cook hard roots, herbs etc. Such alkaline water is made from the ashes of dry bark of banana or pre-matured bamboo plants or dry stems of sesame plant. Keeping ashes in a funnel made of bamboo splits locally known as Changalpho (Chakhui khok in Kok-Borok) water is poured slowly in a container placed below the conical end of the funnel. Such alkaline water makes the roots and herbs soft, smooth and comfortable to eat. Anronok is also most popular among the other tribal communities of the state and it is commonly known as Godak. The preparation of Anronok or Godak is more or less the same with a little variation in the vegetables components. For preparation of Anronok, at first some dry fish is taken and a small quantity of vegetables such as, buds of banana (Changvui), toy (tender bamboo shoots) wild potato (Rambal), aurum root, bean etc. are cut into pieces which are then put into bamboo pot along with specific quantity of chilly, salt, dry fish, turmeric and well mixed by pulping with a small bamboo pole or wooden stick, which is locally known as Kotrot. The bamboo pot is heated on fire and thereafter the boiled mixture is taken out and kept on a piece of banana leaf (nom) or metal plate for use. Sometime, fishes or meat also used in preparation of Anronok. Excess pork of meat is cut into pieces, slung side by side (Khat-khat-kan rithil) with bamboo split and generally kept over the hearth (Rwtap) to be dried up and thus preserved for future use. This process of preservation of meat and fish is called An-mwchar. It is worth mentioning that the Malsoms, traditionally do not eat the meat of cow, dog, cat and birds like crow, pelican and some others.

Drinking of local alcoholic beverage (Zukola), and Rakzu (is most popular among them. Zukola is prepared broadly in two phases. Chawl, the fermenting cake, is prepared in the first phase. Rice dust about 100 grams, sugarcane leaf-one piece, Chawl kung (a local herb)-two or three leaves, one ripen banana, three or four pieces of green chilli, Banchikol nawm (a local herb), three or four leaves of Chawl are generally mixed and grinded by pestle and mortar (sum-Sarel). Water is added with the mixture dust converting these into paste from which cakes are prepared. Some dry hay are scattered on a banana leaf on which cakes are kept covering them with some more hay. These are then kept in a cool place for about three or four days and then dried up in the sunlight. These dry cakes are known as Chawl, which are preserved in a bamboo made basket locally known as Chawl Robom.

In the second phase, about one kilogram of boiled rice is spread on a bamboo mat (Darhak) and a Chawl is mixed. The mixture is then pulped by hand and put in an earthen pot (pitcher). The mouth of the pot is then air tied by leaves of banana and covered with a piece of a clean narrow cloth. Afterwards, it is kept untouched in a cool place for five to seven days for fermentation. Fermented beverage (Zukola-min) is drunk through a bamboo-straw Chongki). And a bamboo split pointed below with a little splinted part thereof in order to guess the quantity of consumption by each is vertically set on the open mouth of the Zukola which is locally known as Bautwk.

The local liquor namely Rakzu is prepared, as stated earlier, from distillation of local beverage (Samte). Distillation is done in the local distilliser known as Batibau, consists of three parts, namely a boiler vessel (Bel) which is a metallic vessel may be of iron etc., cooler tube made of clay Sakhnang is used for cooling the liquor vapor passed through a bamboo pipe locally known as Batizon. Another stronger liquor locally known as Barandi or Rakzu-aal is also prepared in the same manner. Generally, the females prepare such liquor and beverages. The women while preparing liquors or beverage observe some restrictions. They take bath and put on clean dresses. Besides, the women who are in menstrual cycle (Abur) are not allowed to take part in the preparation. They are even not allowed to touch the materials and the persons engaged in the preparation.

Some formalities are observed while drinking or smoking is done in formal gathering or in groups. Persons having higher social status in respect of seniority in kinship, senior in age and otherwise get to have smoke or drink first. In a village gathering, for instance, the order of the offer respectively follows from the Ochai (village priest) to the Khaw ulwn (village headman: Choudhuri), village headman to his assistant (Khandol) and the elders. The guests and other respected persons are cordially entertained with smokes and drinks. Distinguished persons are honoured and entertained with the liquor prepared from the Sazu rice. In the Malsom Dofa, liquor is used almost in every socio-religious occasion. It is used in the rites and rituals related to birth, puberty, marriage, death and worships, festivals and ceremonies in the joy and sorrows of life. Traditionally, the alcoholic beverage was used predominantly, but nowadays the local liquor called Rakzu has replaced it. The female prefer Zukola at present and Rakzu is by the males.

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The Economic life:

The life of the Malsoms are amidst of the hills and jungles where natural products are abundantly available. Their economic life is consists of gathering of wild vegetables, fishing, hunting, basketry, weaving and primitive agriculture called Lau (shifting cultivation) which is also known as Jhum by the common people of the state. In this field, variety of crop seeds are sown by putting into shallow holes and dug by gangs of men and women with stroke of choppers held in the right hand. Thus paddy, cotton, melon, sesame, aurum, jute, brinjal, chilli, ginger, turmeric, maize, cucumber, gourd, pumpkin etc. all these are sown into the same field.  The economic activities of the Malsoms relates mainly to weaving and basketry. Women do weaving but basketry by the men. Some noteworthy of their handloom products are Pawnzel (a female lower garment), Rwsa (breast cover), Ponhak (wrapper), Kanchili (shirt), Lukom (turban) etc. The Malsom male folk make baskets of different sizes, shapes, uses and names, such as, Chawk (fishing trap), Rwlwi (winnowing pan), Darhak (big sized mat made of bamboo used for drying crops in the sun), Japa (a rectangular shape of box made of bamboo and cane used in the form of small brief case) , Bem (a sort of basket used for transferring goods from one place to another by head load), Ura(casket) and so on.

I. Food gathering:

The food gathering activity of the Malsoms consists of the collection of vegetables, fishing and hunting. It is supplemented by food production, and domestication of animals and birds. As the forests are receding, dependence on food gathering is decreasing. The forests of Tripura offer ample scope for food-gathering activity. There are many kinds of edible vegetables, leaves, fruits, roots and tubers. The vegetables, roots and tubers commonly collected by the Malsoms are Toy (bamboo shoots), Bal (aurum), Nolnot (Basella mubra), Samchok (wild brinjal), Raisok (soft top of cane), Changvui (wild banana's flower), Laifang (wild banana shoots), Therai (Alpina allurghas), Kantha (Lasia heterophylla), Chichiri (Monocharia hastate), Patung (Mushroom), Singitnom, Samzota (Ceatella asiatica) and so on. They also gather variety of wild fruits such as Ramtheihai (wild mango), Ribil, Thwibakuk, Kao and many others. Wild vegetables grow profusely during the rainy season (May to September). Some vegetables, stems and arums, which grow in marshy lands and riverbeds, are available throughout the year. Roots and tubers are generally collected during autumn, winter and early summer. Beehive, if ever detected in a tree, is also collected by several men together. The gathering of wild vegetables, roots, tubers and stems is generally done by grown up girls and women who after taking the morning meal set out in batches. Men gather honey and fruits from long and big trees.

II. The Fishing Traps:

Fishing in streams, rivers, marshy land and lakes is done by all, male and female, boys and girls, for home-consumption all throughout the year but more profitably during the rains. The usual methods of fishing are simple catching, poisoning, killing and trapping.

Simple catching requires no tool, but swift maneuvering of hands. In poisoning, the juice of a particular creeper call Ru is used. The creeper collected fresh from the forests is cut into short pieces, crushed and thrown into a lake, marsh, or a pool in the course of a stream to stupefy the fishes. For killing, chopper and spear are necessary. Big fishes can be caught by this method. For trapping, various types of appliances are used such as Ngakoy (fish hook), Chawk, Chorkora, Chelek and Len (net).

Chelek:  It is not a trap. It is a fence that lets out water but not the fishes. It is made of a large number of the bamboo splits, each of equal length; say about 4', woven with canes. It is set vertically at riverbed against the current. It needs support of poles. It can be folded and spread according to necessity.

Chawk: It is a Madal-shaped complicated trap made of several thin and fine bamboo strips, woven with canes. These two ends gradually get tapered and closed. An opening kept at the middle point is prepared in such a way that fish can go in but cannot go out. The mouth made of short bamboo-strips and cane is wide towards the front and narrow towards the back.

Surdam: It is triangular shaped bamboo trap. The front is wide and open; the back is tapering and closed. It is porous and made of bamboo strips. A bamboo pole set at the top in a slanting position keeps the instrument steady and serves the purpose of a handle. Surdam may be made of different sizes and shape.

III. The Hunting,  Crafts and Gears:

Many of the indigenous hunting crafts and gears which were once participated by the natives in Sylvan country like Tripura (which would abound in delightful and dreadful variety of wild games) are now obsolete and not being practiced,  because the general public have realized the vital need to integrate human life into a cordial relationship with natural life, but because of many of the wild fauna having failed to escape farmer's  hunters, predators and trappers are on the verge of extinction. Plans, programmes and laws to conserve nature and wild life are half-healthy executed. The hills and forests of Tripura are the variable resorts of different species of animals and birds like bear, bison, buffalo, cat, deer, dog, elephant, goat, jackal, monkey, pangolin, porcupine, pig, squirrel, tiger etc. and babbler, bee-eater, nightingale, crow, cuckoo, dove drogue, duck, eagle, flower-pecker, fowl, heron, jacana, kite, quail, kingfisher, lark, magpie, myna, night-jar, oriole, owl, parakeet, partridge, pelican, pigeon, shrike, sparrow, stork, swallow, tea, thrush, warbler, wood-pecker etc.

Long ago to the Kiratas of Tripura was not a mere pastime. They relied on wild games for food. Dependence on hunting had been now reduced. Domestication of animals markets, cheap ration shop, white-collar jobs and many other vocations has recently become inseparable parts of their lives. Nevertheless, hunting is done either individually or collectively with bow and arrow, spear, deadfalls, stakes, snares, pit, trap, sling, stick, birdlime, chopper, gun and trained elephants, dog, fowl and dove. Their methods of hunting included stalking, snaring, trapping and shooting.

IV. Domestication of Animals and Birds:

The Malsoms domesticate a few species of animals and birds. Only four types - pig, fowl, cat and dog- are found in the house of the Malsoms like other tribes of the state.

All domesticate pig, which is called Vok. In their rural environment pigs fit well. Rearing them is inexpensive. From dawn to dusk they roam about the village and eat up paddy, gruel, husks, fermented rice, chaff of arum, worm, and the like. At night pigs are kept in a pigsty made of stout pillars, posts, bamboo and canes. The sty is almost square in shape; its size varies according to the number of the pigs to be kept therein. Formerly, it had to be erected below the platform of the house to save them against the depredations of tigers. Now the sty is built at a corner of the courtyard. Pork is served at all public dinners. Pig is also used as a sacrificial animal.

The fowls and chickens called Aawr are domesticated in large numbers. They find their own food from gardens and courtyards. They are kept either in baskets or a raised (Aawr-bom), small shed (Aawr in). Their meat is a very favorite dish. Chickens are sacrificed in all worships. Rearing of goats and buffalos also found in some Malsom villages. In almost every house one or two dogs (Ui) and cat (Meng) are found. These animals are domesticated not for eating meat, but for other purpose like hunting, watching, guarding and killing of rats.

V. The Malsom Handicrafts:  

The Malsoms have a few crafts. Whatever they do, do for their domestic use. The important handicrafts of the Malsoms are basketry and textile, weaving etc. In addition, there are a few of minor crafts.

1.     Basketry:-

Basketry of different shapes, sizes, uses and names are woven by men. There is very little difference between basketry of Kalai and that of other tribes belonging to Halam community. Materials and tools used for basketry consist of bamboo splits, canes, creepers and iron chopper (chem.). As a craft, basketry is probably older than textile weaving because of the fact that picking and gathering requires containers. Before the introduction of iron chopper their baskets were not as fine as those of today. There is a taboo for women to make baskets. It is generally expected a young man should know workmanship of basketry for lullaby for his child or baby before his marriage. He must at least know how to make a cradle (Wareng). Moreover, proficiency in basketry enhances his position and prestige.

The Malsom baskets are of variety types, which mainly variations of the twill patterns. According to purpose, they have several categories of baskets, such as, carrying baskets; storing baskets,

 trays, mattresses, cages, haversacks, vessels, and rain-shields (Lakhu). They have different names for different items. For example, Tuikok, Bemnath, Bem, Zoubem, Langka, Dingkara, Japa, Rwlwi, Kaiseneng, Chempai, Sakok, Darhak, Lakhu, Wreng, Pawr, Kiseneng etc.

2.           Weaving of Clothes:-

It is exclusively done by girls and women.  Men are not allowed to do it. It is believed that if a man weaves     clothes he may be scratched by a bear (Vom eina khek sin).  Similar belief is that among other communities too. The Tipras believe that a man engaged in weaving will be killed by lightning (Mechek kapnin thiyat). But almost all tribes and sub-tribes of Halam community believe that a bear may scratch such a man.

Materials and tools necessary for weaving consists of cotton, spindle, spinning machine, bow, and simple tension loom which includes sword (Rwtwm), suttle, back-strap (Phwivon), shed-stick (Tekam), heddle, beams, posts, breast rods and lease-rods. The weaving of clothes might have been preceded by the use of fibres. Cotton is grown in October-November. At convenient times, shells and stored skins are peeled off (Pat-mo-ot), and the flowers are put to a ginning machine (Mwiot) for separating the cotton from the seeds. The machine consists of two wooden rollers horizontally inserted into two posts, which are erected on a short heavy wooden plank. The rollers are gear in opposite directions with a crank (Mwiot kut).

After ginning, cotton is carded (Patkap with a bow and a striker (Patsai). The bow is made of a fine bamboo split which tappers towards the ends. The split is bent and its two ends tied with a rope of Lasin rui(a local fiber tree). Cotton is rubbed (Pat mojot) against the thigh and made into several wicks as a preparatory to spinning (Pat-kher), which is followed by dyeing (Rong  nawk). Mainly two colours prepared: red colour from local tree named Rong-kung and black colour from a plant known as chichi. Actual weaving starts after dyeing.  It is done with a loom, which is neither heavy nor fixed, but can be rolled and carried from one place to another. For weaving, the wrap elements are first j mounted length-wise and rolled round two rods kept at a distance in parallel. The weaver sits behind one of the rod, which is a breast-rod. The weft elements are made to pass, through a shuttle (Khorwi), over and below each alternate thread. For shedding the wrap elements are divided into two alternate sets, each set being tied to a heddle. By drawing the heddle (Rwna) upward and downward, the shuttle is made to pass between with a sword; the weft (Pat-twng khanglawm) is compressed.

The women weave only a few kinds of clothes, such as, Pawnzel, Rwsa, Ponai, Dhoti, Kanchili, Lukom, Ponhak etc. Pawnzel is women's cloth worn round the waist. Sometimes, it is raised to cover both the breasts and the waist. Rwsa is a narrow but long piece of beautiful decorated and thickly woven cloth used to cover the breasts only. Ponai is a narrow and long piece of ordinary cloth fastened diagonally above one shoulder and below one arm to carry babies. Dhoti is a napkin used by men round the waist. Lukom is a narrow and long piece of cloth used by men as turban. Kanchili is a shirt. The pattern of works of stitching being uniform, both men and women can use it.

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VI.The Food Production Activities (Jhum Cultivation):

The Malsoms do not solely depend on food gathering. They produce the variety of food. Their food producing activity is called Lou (jhum). It is carried on the hill slopes once in a year. Men and women, boys and girls participate in the operation. Major activities like cutting jungles and weeding are done collectively. Jhum operations include site selection, cutting jungles, firing, clearing the debris, sowing, weeding, watching and harvesting along with certain rituals. The detail of each operation is not presented at all and certain points are noted here.
 The necessary tools are very few in number: chopper, sickle and baskets. Long ago, before their learning the use iron, they would prepare the field, not by cutting the plants, but by setting fire to the bushes in the winter, and sticks and pointed stones were used for dibbling the seeds. In jhum cultivation, the first duty is the selection of a site in the winter (November-December). In selecting a site, preference is given to a deep forest area or a bamboo-forest, which yields rich harvest. Each family selects its own site for a year. The next year the cultivation is shifted elsewhere. So it may be called shifting cultivation. After a few years any body may again cultivate this plot. In selecting a site some interesting magical practices are performed. Early in the morning of an auspicious day a very small path of the tentatively selected site is cleared. A piece of bamboo split into two halves, which are held and dropped from above. It is suspicious if one half falls aversely and the other reversely. It is done thrice if the pieces so not fall in the desired manner. If anything contrary happens, it is left. This ritual is known as Louthar sema en. Moreover, a lump of soil is taken to the home for revelation through dreams (Rwmang rwngai). The cultivator wears a clean cloth at night, sleeps alone and places the soil below his pillow. Cultivation would be profitable if he dreams of clear water, High Mountain, fishing etc. It is bad if a naked woman, fire, police or any wild animal chasing with intention to kill or attack is seen.

The selected site is prepared by cutting down the bushes, bamboos, shrubs and trees. The plants are held laid on the spot for a month for drying. After that fire is set usually in the evening. After two or three days the un-burnt logs, trunks, stalks and stems are collected, heaped and set to fire. All ashes remain as they are and serve as fertilizers. The seedlings grow up within three weeks. After a few showers of the monsoon, creepers and grasses also grow abundantly. They require weeding twice or thrice with intermediate gaps. Weeding for the first time is called Louramchon; the second is Rinichon, while weeding for the third time is known as Ruthum chon. Weeding for the last time done in August-September is an occasion of great joy for the young boys and girls collectively. Protective measure of the jhum field is also taken against wild animals, birds, evil eyes and evil spirits. A watch house locally known as Kaireng is built up on a mount within the field. This rectangular shaped and two-roofed hut with raised platform is quite airy and convenient for looking around.

 Scarecrows are set. A number of half-split bamboos are erected hither and connected with a long rope one end of which is tied to a post of the watch house. From time to time, a watchman by pulling the rope makes fluttering sound to scare the birds and animals. Deities like Pavengpa, Hasongnu, Likhi; Tuipui etc. are also propitiated with spells, offerings and sacrifices.As the cultivation on hills is almost dependent on rainfall, in case of drought, the Malsoms resort to sympathetic magic for adequate raining.

Water is dropped on a tray in the courtyard; the goddess of water is worshiped; a lump of soil is thrown into the water; a particular insect called Chechema is buried alive with the head downward. Variety of crops is raised in the jhum field. To name some of them: paddy (sang), cucumber (Dorumbai), brinjal (Mantao), broad bean (Bepui), long bean (Belip), jute (Paat), cotton (pat), arum (bal), gourd (Rwmai), ladies finger (Ankel riki), maize (Mokdan), chilli(Mwrsw), Kuru(sugar cane), Maisenga, sesame(Si), Maira and so on. All the varieties of crops do not mature at a time. They ripe one after another. So harvesting continues from Ashada (June-July) to Ashwina (September-October). 

No crop is eaten unless it is first offered to the Nini-Thapa (Sun and moon). Fruits like cucumber, water melon etc., ripe in June. So the first offering is made of these fruits. Then again the new rice is offered to the deities. The ceremonial offering of new rice to the deities and eating it assumes the character of a festival, which is called Buthar nek in Malsom.To further mention that the majority of the Malsoms of nowadays do no longer depend on jhum cultivation. Now they have largely taken to plough cultivation in due course of time. It implies that emphasis is being given on plain land cultivation in modern method. It is popularizing day by day. Besides, the Malsoms to-day are also bending on cultivation of fruits and other valuable trees like Pineapple, Guava, Jackfruit, Mango, Lemon, Orange, Tamarind, Tapioca, Sal, date-palm, banana, coconut, litchi, betel nut and the like. 

  The Traditional Malsom Games  & Sports:

The Malsoms are very rich in traditional games and sports. They enjoy a lot of games like Poi-rwdai (a seed shooting game), Retet (wrestling), Singronon (bamboo pole wrestling), Tuikumzong (a game intimating in flight of an insect) and so many others. The boys mainly play these games. And, the girls also play games like Ribi-rwba (a game of hide and seek), Bu-ante-er (cooking and eating), Thwmte-ta (weaving of little piece of cloths) and so on. a few of them are given below.

1. Poi-rwdai (seed shooting game) :-

The game is widely played among the teen-aged boys. Poi is a Malsom word, it is a creeper bean (which is known as Ghila in Bengali, Skui in Kok-Borok). The seeds are flat and circular in shape, and reddish in colour. It is a game of seed shooting. Two seeds are set up on the courtyard as targets, which are shot from a distance.

2.  Tuikum-zong (insect in flight):-

It is a boys' game in imitation of an insect, Tuikum in flight. One ankle of the player is tied to a vertical post and then he pretends to fly raising upward his body so far possible. The rest of the boys get ample pleasure to see that sight.

3.  Singronon (bamboo pole wrestling):-

It is played by two young men at a time with a long bamboo pole. The players stand at a considerable distance facing each other and pass an end of the pole under armpit (Jakelek) and grasp (Mekep) the pole (Rokutum) firmly. He who can push the opponent backward and drop him down wins the game.

4.  Mot-ruchu (a game of snatching stick) :-

It is played by two young men with a short about 8 inches but smooth bamboo stick. The players sitting in the ground grasp the stick firmly with their right hands. He who can snatch it from the opponent wins the game.

Besides, the Malsoms enjoy a good number of indigenous music, musical instruments and dances. To mention that it is rare to find a Malsom without some skill, at least in vocal music. Almost in all ceremonies, rites and rituals, especially song and dance forms an invariable part. Some of their musical dances are widely practiced in some common occasions, such as, Hwihak dance, Chongpreng lam, Sarel lam etc. deserves special mention.

The Society, Culture & Religious belief:

The Malsoms also have their own society, which is known as 'Malsom  Dofa'. The Dofa controls all over the community with some systematic procedure of its own since long past. A number of rites and rituals, conventional traditions, religious taboos etc. are surviving till today in their culture. They also believe in Mantra & Tantras (miraculous power of magic). By nature, they are not atheists. So they believe in many gods and goddesses like Ninu Thapa (Sun and Moon), Inkil Pathwn (Manasa), Likhi (Laxmi Debi, goddess of prosperity) and so on. They also perform a lot of Pujas with great joy and jolly mood. Sengrak is their traditional God. And its temple is temporarily situated at Manithang para under Udaipur Sub-Division of South Tripura District. The Malsoms observe the Khawser (Kerpuja) every year in their respective villages. At this time, a lot of domestic animals are being sacrificed on the occasion of the Puja. They offer chickens, goats, pigs etc. and thus enjoy a lot of pleasure. Their some other Pujas are very much akin to various Hindu Pujas. In this context, it may be stated that the Malsoms belong to an inseparable parts and parcel of greater Hindu Samaj.

A good number of natural worships are found in their religious activities of the Malsoms, which are in practice even today like worship of Ninu-Thapa(Sun and Moon), Thingkung ngwi(gods of Tree) and so on. Some of these natural worships appear to be a little bit different from the other people following Hinduism in some sort of religious activities. For instance, the neighboring Bengali married woman use vermilion (Sundur), conch bangles or iron bracelets, which are commonly used as the signs of a married woman. But Malsom married women do not do these at all. So, it is hardly possible to distinguish a married woman from an un-married one, simply observing on symbolic dress or ornaments used. A few of them follow Vaisnabism and thus worship Lord Krishna and Radha. They wear as neighboring Bengali do, a set of Tulsimala around their neck and paint Tilok (the holy clay of Ganges and other holy places) of different places of their body.

 1. The Khawser (Ker puja) - Prime Festival of Malsom Dofa:

It is to mention here that a Khawser Pui (big Khawser) takes place once in a year at the residence of the Halamsa (Rai) at any time of the year for the well being of the community as a whole.

The Serte (small Khawser) is also observed in Halamsa's resident on 14^th day of Magha every year (as per Bengali Calendar) for divine grace of different Deb-Debi (gods and goddesses) as well as conveying well-wishes to massive public. On that Puja, the following domestic animals are being sacrificed. In every kind of Khawser, all the village Choudhuris and other elder persons of the respective villages are used to attend the meeting that held at the residence of the Halamsa (Rai) and discuss about their problems while discharging duties. Besides, a colourful Malsom traditional cultural songs and dances are also organized by Rai Committee members wherein various cultural artists of Malsom hamlets take part with pomp and gay. 

The Malsoms are not atheists in nature. They believe in many gods and goddesses (Deb-Debi) like Suprai, Nupang-ngwi, Asen-ngwi, Pavengpa, Thingkung-ngwi etc. Some of well known benevolent and malevolent gods and goddesses. Sengrak is the traditional God of Malsom Dofa whose temporary temple is situated at Manithangbari of Udaipur Sub-Division in South Tripura  District. Sengrak is also an ancestor soul who was, before death, a great warrior in Malsom Dofa. It is strongly believed that Sengrak fought for welfare of mankind in the past subduing all evil forces by His supernatural power. As such, Khawser(Kerpuja) is performed by all the village headmen (Choudhuris) in every Malsom villages and centrally at the residence of Malsom Rai (Chief of the community) every year. This puja is arranged by collecting subscriptions from every house of Malsom village. Virtually, the Sengrak is worshiped in the winter season. The puja is performed so that no mishap takes place during the time of cultivation, especially to prevent accidents in Jhum activities such as cleaning of jungles, setting fire thereon and the like.

It is also found to worship some of the Hindu gods and goddesses but in their system of worship, some natural objects' worshipping traits are followed. For example, they worship Likhi (Laxmi debi) but instead of idol of the goddess. They make the image of goddess Laxmi with crushed rice and egg. They keep some rice in an earthen pot and then they place the earthen pot containing rice and egg under the decorative bamboo crafts made rectangular structure locally known as Rosong. They worship goddess Laxmi generally on the full moon day by sacrificing a hen and offering local rice bear and egg. It may be worth mentioning here that the activities like sacrificing of animal like hen, pig; use of alcohol liquor, egg etc. are indigenous traits in their worship of goddess Laxmi found to be in practice with pranam, zokar, fasting etc. which are religious activities performed by the Hindus. Thus the Malsom have been following a good number of traditional religious rites along with some Hindu religious activities.

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The Social Life:

The Malsom village pattern is same as that of other tribes of Halam Community in Tripura. They live in separate groups consisting of about fifty of more households in each. Most of the villages are built nearby jungles and interior areas. In such villages, some significant social activities are being performed. Each of the village is under the jurisdiction of the village headman called Choudhuri. He is the high power holder in the village level in their society. In case of failure to control over the offender, he may refer to the higher authority, i.e., Malsom Rai/Halamsa(Chief of the community)  for further trial. 

The conduct of the members of the Malsom Dofa is regulated through three-fold structure, such as (1) the family authority structure, (2) the village authority structure and (3) the community council. They are described below.

1. The Family Authority Structure:

In Malsom Dofa, the conduct of the members in the family is regulated and the socio-economic and politico-religious activities of the family are determined by the head of the family (In-pu). Nowadays, the oldest male member heads the family and his wife acts as assistant. After the death or otherwise, invalidation of the former, the next oldest male succeeds him. The new head could be the eldest son or eldest son-in-law (in case the family has no son or eldest son has been staying with his father-in-law's family). In case the family has no adult male member, the wife of the head takes up this responsibility.

The head represents his/her family at the village and community affairs such as selection of village chief (Choudhuri) and the other members of the council, and to attend village meetings called by the village council.

2. The Village Authority Structure:

In respect of administrative point of view, the Malsoms have a unique establishment of their own. Choudhuri (village headman) is the powerful local authority in every Malsom village. A lot of disputes, quarrels, controversies and minor clashes etc, which take place in a village, are usually justified in the court of the Choudhuri. Hence, the Choudhuri is the competent authority to dispose of the cases lodged in his court. There are two Khandols (peon-cum-messengers). In every Malsom village, assists the Choudhuri two Khandols are as follows.

(i)    The Khandol Ulwn (Senior  Khandol) :

The Khandol Ulwn(Senior Khandol) is appointed by the people of the village at the discretion of the Choudhuri concerned. His duty is to perform as a senior messenger-cum-police. He informs about any meeting that to be held in the residence of village Choudhuri. By virtue of his social position, he arrests the accused and produces the offenders in front of Choudhuri for justice. One Khandol Tom (Junior Khandol) is attached to him for collection of contributions from each household for community festivals, pujas and the like.

(ii)   The Khandol Tom (Junior Khandol) : He is also appointed by the Choudhuri concerned at the discretion of the people of the village. He is the assistance of Khandol ulwn. His main duty is to act as and assistance of Senior Khandol while bringing the convicts to the court of the village Chowdhri. He is bound to abide by and work under the direction of Senior Khandol as well as the Choudhuri.

On production of the accused in the court of the village Choudhuri, the Choudhuri will try the offender in the court in presence of Nutrws and Patrws (generous elder persons of the village who can give good suggestions for the case) as he deems fit to be attended. The case is generally disposed of by the verbal verdict given by Choudhuri. Hence, Choudhuri is the competent judge in the village court.

In case, the Choudhuri could not dispose of a critical case lodged in his court, the case is automatically referred to the higher authority (i.e. in the court of the Halamsa); the Halamsa will settle the case along with his associates and jurisprudents.

To mention here  that the exact amount of fine or particular type of punishment against any offence is normally determined by the village headman (Choudhuri) and his associates. The Choudhuri and his associates have a negotiation for finalizing the fine or punishment against the accused with Nutru patrws (aged and knowledgeable persons) of the village.

Traditional Adminstrative Set Up Of Malsom Dofa, Tripura

 Name of social dignity and duties assigned to them:

1. Rai/Halamsa.: The Chief of the entire Dofa, heads the administration, maintains co-ordination and co-operation among the Halam villages, clans, other tribes etc.
2. Kanchikao:  The Deputy Chief who may be equated with Jubraj of the period of kings, assists the chief in all his public duties, succeeds the Halamsa when the latter's office falls vacant.
3. Galim/Kalim: He is the assistant of the Kanchikao.
4. Kabur/Gabur: He superintends all over public duties in the Dofa.
5. Chapiya lwn (Senior Chapiya):
Nazir. He makes arrangement of food, tobacco, Paan/Betel leaf etc., for the Rai/Halamsa and his associates in any social meeting. Besides, he is to arrange accommodation to make them stay.
6. Chapiya tom (Junior Chapiya): He assists the Chapiya lwn while performing all duties.
7. Khoukusung: Police. His duty is to arrest the accused as and when asked for by competent authority for trial in the community court.
8. Hajira: His duty is to produce the offenders in the court of the Rai/Halamsa in due time on call. The offenders are generally kept under his custody at the time of hearings of any case while in the court of the Rai/Halamsa.
9. Karbari: Caretaker of the guests who delegated from different villages while performing public duties in the Rai's residence.
10. Yaksung: Peon-cum-messenger. He informs the people about any meeting, distributes tobacco, rice bear and makes sitting arrangement for the dignitaries in courteous manner.
11. Dolai/Doria: Peon-cum-messenger. He informs the people about any meeting be beat of drum (Dul hem) etc. His specialty is to beat drum in every big community festivals or pujas.
12. Karma: Peon-cum-messenger. He is the helper of Chapiya in all-public duties along with other peon-cum-messengers.
13. Sengkanta: Executor of corporal punishment of the accused person in the court of the Halamsa.  Earlier, each of the community head members consists of every clan (Panchi) in order to represent all the clans in the community administrative set up.
Birth Rites:
The Malsoms believe that pregnancy is the natural result of the physical union between married man and woman. They believe that the ethereal soul of a deceased, willing to be born, sometimes appears in dreams before a conceived mother and, thus enters into her womb. Naturally, a conceived woman is given light works and is required to observe taboos in regard to food and movement. Besides, for the safety of the both mother and baby three pujas are performed. The pujas(worships) are namely, (1) Sakplang Robol or Phungnei robol (2) Tui arthat, and (3) Abur rusuk. The Sakplang robol is performed during pregnancy, Tui arthat on the eve of the delivery and Abur rusuk after delivery (7 days after delivery).

1. Delivery: -

At the time of parturition (Sangpek), one experienced but non-professional midwife known as Kurma and other well-known elderly lady of the village attends on the mother. The mother sits on a big mat (Darhak), rests on her knees and catches hold of a post of a rope slung down from a bean of a house. One of the elderly woman steadies the mother from behind while the Kurma delivers the baby. As soon as the baby is delivered, the umbilical cord (Mulai rui) is cut by the Kurma with a sharp bamboo split (Sarnat). The cord of a male baby is cut by Kurma after placing on a shaft (Chemsong) of baby's father's Chopper (Chemngai) while a female baby's cord is to cut after placing it on a weaving Sword (Rwtwm) of the mother. The placenta (Naote-baal) is thrown away into the jungles after keeping it in a Tuium (a pottery made of jhum gourd) with full of ashes (Ruvut) therein.

2. Naming Ceremony  (Riming-pek): -

The performance of giving a suitable name to a baby is called and followed Riming-pek or Abur rusuk. This puja is performed by an Ochai (village priest) in a stream or small river with decorative bamboo crafts (Rosong), leaves and an egg. The relatives of the baby can also suggest the Ochai for suitable name. The Ochai either can accept or reject their proposals. So, the Ochai is all in all in this respect.

  3. Kurmamin (To honour the Kurma offering something):

The baby's mother is socially bound to honor the Kurma by offering a piece of white cloth, a bottle of country liquor and any other one household thing for her nursing in delivery. It is said that the parents who deny ungratefully giving any sort of Dakshina (offering out of gratitude)   to the Kurma, their son or daughter will suffer from some sort of unbecoming in social life. Moreover, it is also believe that the ungrateful parents will also be thrown out to hell by Jama (god of death) after their death. As a result, they may suffer from inhuman endless sufferings there for their fatal mistake in lifetime.

The Puberty (Rwsa minbom):

Rwsa minbom ceremony is compulsorily observed for a Malsom girl at the age of thirteen. It is done of the most significance social customs in the society. Before her first menstruation (Abur), this ceremony is generally performed. Many young boys and girls participates the ceremony. During this ceremony, two boys tie a new piece of Rwsa (upper garment of Malsom women) round the breast of a girl, which is made by her mother. But her uncles from both maternal and paternal sides and her own brothers are tabooed to attend the ceremony. Afterwards, she is accepted and endowed as young girl (Nungak) and her parents can also arrange for her marriage. No such ceremony of puberty is observed for a male Malsom child.

The Marriage System (Rwkai dan):

The Malsom young men are attained into marriageable age in 18(eighteen) to twenty years old. In Malsom language, marriage is called Rwkai. Generally marriage proposal comes from bridegroom's parents to the bride's parents. The wedding ceremony is arranged after the final consent of both the parents. Wedding ceremony takes place in bride's house. Dowry system is not yet introduced in their society. Bridegroom's parents are bound to give some ornaments, clothes, and cosmetic goods etc. to their chosen girl as a token of love but not as dowry. Re-marriage of widow and widower is recognized and permissible in the society. The wedding spot is selected in a suitable corner of bridegroom's house. The spot is well decorated solely with bamboo crafts, flowers, scents, garlands etc. and some other natural objects like a piece of Stone (Lungtat), Chopper (Chem), Vermillion (Sundur), Water, fire and so on are accompanied with them. Each of these natural objects has a great significance. For some instances, stone is kept in the wedding spot as a symbol of Earth, Chopper is weapon, water is Ganga, and fire is Agni and something like this. An Ochai (village priest) solemnized the wedding ceremony by sprinkling the holy water on heads of bride and bridegroom. Afterwards, both the parents would sprinkle the holy water, then the massive public for blessings the new couple. It is to be noted that the widow (Numwi), widower (Pamwi) and divorcee (Maktongmi) are socially not allowed to do so.

There are three classification of marriage in the society; these are, (1) Samoumin Rwkai : In this kind of marriage (Rwkai), the bride is sent to the house of her husband without any term and condition for staying the couple a specific period at father-in-law's house of the bridegroom which is locally called as Samak after his marriage. Ultimately, this system of marriage is popularizing day by day. 

 (2) Samark luinin Rwkai : In this type of marriage, a bridegroom is absolutely  compelled to stay in his father-in-law's house for a period of time fixed in mutual by both the parents before marriage as soon as  the wedding ceremony is over.

 After expiry of the specific period, the bridegroom can either return to his own house or stay there for good as he deems fit along with his wife and children. During his return to his own home, his father-in-law in accordance with his capacity used to offer and send some properties like cows, oxen, buffalos, chicken, goats, pigs etc. As the properties are quite impossible to take alone for the bridegroom, his father-in-law, mother-in-law and a few closed relatives used to accompany with the couple in order to enrich at home averting any sort of cumbersome.

 (3) Rawtpui nin rwkai (marriage by elopement): Rawtpuinin rwkai is meant by clandestine marriage. Sometimes it is also found that a few lovers eloped elsewhere to get married for disapproving of their both side parents. In such case, the offenders tried in Choudhuri's Court (in the court of village headman) of the concerned village for their immortal steps in life. Physical punishment and penalty of fine are procured for the offenders. Punishment is given to them as per order passed by the village authority. As there is no provision for clandestine marriage in Malsom Society the offenders are seriously punished.

A Malsom wife must carefully avoid her elder-brother-in law and maternal uncle. She must not talk to them unnecessarily, show her face to them, touch them and utter their names. Similarly, the elder-brother-in-law and maternal uncle also must not talk to her, look her face, touch her body and clothes. They can incidentally talk to her on urgent basis. Punishment for the infraction above taboo is a bottle of country liquor. A Malsom woman cannot utter her husband's name.

The Death Rites (Thikam):

The Malsoms believe that Almighty God bestows death to all, thus none can escape from its clutches. They burnt a dead body in any nearby cremation ground (Thwan) uttering the sacred word 'Hari Bol, Bol hari' for the salvation of one's soul. The son of the deceased is set fire on the pyre (Mangkhor). In case of having no children, the deceased person's pyre would be set fire by his/her dear and near one. It is also to note that the Malsoms would never leave the cremation ground till the dead body is completely burnt into ashes. After then a small quantity of the bones from the portion of skull (Lutham) use to collect and preserve for further social customs. As soon as the cremation ground is left, a black chicken (Aawr vomte) is left in regard to him or her (deceased person). Two occasions are arranged, namely, (1) Buzok and (2) Samsw. Buzok is held three days after the expiry while Samsw after one week or a fortnight.

At last, the bone skull (Lutham) is immersed into the holy water of Dumbur or Ganga or any pilgrimage or in any other holy water as considered by them. To mention that the forefathers of the Malsoms who were sound in economy, used to throw the bone-skull (Lutham) of their parents or relatives in the Ganges in the past. Generally, they perform it in great respect at the time of Paush Sankranti (in the middle of January). The Malsoms also believe in reborn of human souls (Rwtha). According to them, the supreme God will judge the late person's soul. He or she will be punished for his or her mischief (Kamsw) and awarded for his or her good deeds (By-Chandra Krishna Malsom)

 There are 19 clan of Scheduled Tribes having 9,93,426 population in Tripura out of 31,99,203 population as a whole (Population Census-2001). Malsom Dofa is a sub-group of Halam Community of Tripura State in North-east of India. From common hearsay, it is known that the Malsoms were loyal and faithful to the Kings of Tripura in the long past and they have earned a good name for their truthfulness. And the Malsoms are known as No.1 Halam since long past and is prevailing till today. The culture of the Malsoms is almost similar to that of the rest of Halam sub-tribes. The Kings of Tripura also recognised their social custom & usages, judiciary system and their oneness of religious faith, that is, Sanatan Hindu.

 The Malsoms also have their own 'sakpui' or samaj which is known as Malsom Dofa in greater sense. The Dofa controls over the community with some systematic procedure of its own since time immemorial. A good number of rites and rituals, conventional traditions,
 

 socio-religious activities, observation of taboos etc., are surviving till date in their culture.  As such, they perform a lot of Pujas(worshipping) with great joy and full of devotion. The Malsoms observed the Khawser (Kerpuja) every year in their respective villages as well as at least once at the residence of 'Rai' or Halamsa (Community Chief) for obtaining divine grace and integrity of the community.

At present, the Malsoms are still maintaining three-fold authority structure in the 'sakpui' or samaj and two-tier judiciary system. In every Malsom village there must be one 'Khawsak Choudhuri' (village headman) who is being supported by two Khandols and other voluntary social workers of the Dofa who are generally having good knowledge about traditional and modern way of life, culture, education, religious faith and The Malsom Customary Laws. The Choudhuri, and Khandols at the village level are selected by the concerned village council. But the 'Rai' head of the community and other associates are selected by the Executive Committee of the Dofa.  At present, this Dofa have near about 125 villages in total as its operational area. Present population of this tribe is around 50,000 as per para(hamlet) wise census.