Tripura, The after chakmas and marmas, the third largest tribal group of population in the chittagong hill tracts (CHT) region. Tripura people now living in Bangladesh had their original residence in the Indian state of Tripura, although many believe that they are in fact descendents of the Bodo group of people, considered as the forefathers of the peoples of Assam, Burma and Thailand. Tripuras initially migrated to Comilla, Sylhet and Chittagong areas as well as to some other regions like Noakhali, Dhaka, Faridpur and Barisal. In course of time, however, they concentrated largely in the CHT, especially in and around ramgarh and khagrachhari accounting for nearly 80% of all Tripuras now living in the CHT area. Tripuras call themselves Tipara and also Tipra, while Marmas call them Mrong, lusheis call them Tuibuk and pankhos Bai. The 1881 census recorded the distribution of Tripura people as: CHT 15,054, Comilla 1,895, Faridpur 101, Barisal 45, Noakhali 16, Dhaka 4, and Sylhet and other areas 268. The number of Tripuras in the CHT area was 79,772 in1991. This figure accounts for 6.6% of the total tribal population in the CHT.

Historical Background:

Tripuras are divided into at least 36 groups (dafas) of which 16 are in Bangladesh. Some of these groups have a number of subgroups. All groups and subgroups have their own dialects, dresses and ornaments. Each of these groups/subgroups is usually named after an incidence they encountered or occupation they practise. The language of Tripuras (Kokborok) belongs to the Bodo group, which has its origin in the Assam branch of the Tibeto-Burma language under the Sino-Tibetan family. The script of the Tripura language has some similarities with that of the Chakma language but although the alphabet appears to be similar, the two languages differ very much in pronunciation and the reading procedure. Kokborok was widely used in writing letters, demonstrating magic, and preparing lists of indigenous medicine. But due to lack of use, the script is on the verge of extinction.

Social System:

Family Structure: Tripuras do not have a uniform lineage system. In some groups, sons draw their lineage from the father's side, while in some others, daughters draw their lineage from the mother's side. The eldest son of a family can inherit all his father's property but the other sons/daughters do not get any share at all. However, the right of the eldest son to inherit any property is forfeited if he separates himself from the parent's family when the father is still alive. Provisions of inheritance by other sons or the daughters take effect only in circumstances when the family does not have any son or when the eldest son is disqualified on the above ground.

Lifestyle:  The traditional dress of a Tripura man include dhuti (a narrow piece of cloth clad round the waist and between the legs with a fringed end hanging down from the rear) and a khaban (turban). Tripuras wear a ruggedly sewn jacket in winter days. The dress of a Tripura woman is similar to that of a Chakma woman and in most cases it is a petticoat with a blouse on the upper part of the body. In the past, married Tripura women usually did not wear anything to cover the breasts. Unmarried girls distinguish themselves by wearing colourful clothes. Both men and women wear crescent shaped silver earrings. The women wear necklace made of beads and shells, nose skewers and ornaments on the hair, neck, wrist and ankle.

Rituals: Tripuras are mainly Hindus but their beliefs and religious practices are different from caste Hindus in many ways. They worship the god shiva and the goddess Kali and 14 other gods and goddesses. They also believe in a number of evil spirits, incorporeal beings and demons, who have their abode in jungles and who do harm to people by inflicting diseases. Tripuras sacrifice animals and birds in the name of their gods and goddesses. They believe that rivers, lakes and canals were once human beings and but sacrificed their lives and turned into nature bodies to serve mankind. Like Hindus, Tripuras believe in life hereafter and consider that those who have done good work will live in ease and comfort in the next life but that wrong doers will face ceaseless toil and constant harassment.

Festivals:  The most important social festival of the Tripura people is the Baishuki that lasts for three days beginning from the second last day of the Bengali calendar. On the first day of the festival called hari baishuk children decorate homes with flowers, wear clean dress and visit neighbours, who treat them with cakes. Elders also visit neighbours and are treated with drinks. From this first day of the festival a group of no less than 15 dancers display folk dances by visiting every house in their village. The dances and visit to neighbours continue on the second and third day named baishukma and bisikatal respectively. Dancers are given drinks, chicken and rice by the houses they visit. After all the houses have been visited, a puja is arranged in which the gifts received from different houses are offered to god godaiya. A major rule in the rituals is that if someone participates in the dance in a year, he is to do the same in three consecutive years. It is believed that failure to do so will lead to god's discontent.

Tripuras follow a custom of arranged marriage, which is traditionally not allowed within one's own group. There is no bar in marrying outside the tribe. The father of the bridegroom is to pay the expenses for the bride's dress and ornaments. The dowry system practically does not exist in Tripura society but feasts claim a large amount of expenses. Before marriage, the bridegroom takes up abode in the bride's home for two years and becomes a member of his family. Harvests collected during this period are reserved for the benefit of the bridegroom and/or the new couple. Divorce is not unlawful among Tripuras but should be arranged by mutual consent. In case either party wishes to separate without due reason s/he must pay compensation and also provide a pig for the community. When a new baby takes birth in a Tripura family, the mother is to observe days of impurity and she is not allowed to cook. After some days of the birth, when the navel is dried, a ceremonial feast is organised to give a name to the new born. Tripuras burn the dead in burning grounds. When the fire extinguishes the ashes, unburned bones are collected and thrown in the river or a pond. The shraddha is observed after 13 days of death. Tripuras, however, do not always burn the dead. In case someone dies of diseases like cholera, pox or leprosy, the body is buried. The body of a baby dying before the growth of teeth is sometimes taken in a rag basket and is hung in a branch of tree in the forest. [S M Mahfuzur Rahman]