A DISSERTATION WORK ON

THE SOCIOCULTURAL LIFE OF THE MISING COMMUNITY OF ASSAM

Submitted in partial fulfillment of the requirements for the degree of

Master of Arts in History

By
ARCHITA CHALIHA
Roll No.: PA2318210049
Registration No.: [Your Registration Number]

Under the supervision of

Dr PAROMITA DAS
PROFESSOR
Department of History

Department of History
Gauhati University
Guwahati – 781014, Assam
Year: 2025
TABLE OF CONTENT

 CERTIFICATE
 DECLARATION FROM THE CANDIDATE
 AKNOWLEDGEMENT
 CHAPTER 1: INTRODUCTION
Background of the study, Objective, scope and Methodology
 CHAPTER 2: HISTORICAL ORIGIN AND MIGATION
Ethnogenesis and migration theory, Settlement patterns in Assam, Integration with the
Assamese society
 CHAPTER 3: SOCIAL STRUCTURE AND INSTITUTION
Clan system, Marriage and inheritence, Role of village council (kebang)
 CHAPTER 4: CULTURAL PRACTICES AND BELIEF
Religious belief, Rituals, Festivals and their significance
 CHAPTER 5: ORAL TRADITION AND THEIR IDENTITY
Missing language, Folk Tales and Role of oral history in cultural continuity
 CHAPTER 6: CHANGING LIFESTYLE AND CONTEMPORY
CHALLENGES
Impact of education and Migration, State Policies, Cultural Erosion vs Revivalist
 CHAPTER 7: CONCLUSION
Summary of findings, Suggestion for future Research
CHAPTER 1: Introduction

Background of the Study

The Mising (also spelled Mishing) community is one of the major Scheduled Tribes
of Assam, primarily settled along the banks of the Brahmaputra and its tributaries.
Believed to have migrated from the hills of present-day Arunachal Pradesh, the
Misings are part of the larger Tani group of tribes and share ethnolinguistic and
cultural affinities with groups like the Adis and Nyishis.¹ Their migration to the plains
of Assam, which occurred in gradual waves from around the 13th or 14th century CE,
was shaped by ecological, economic, and political factors.²

Historically known for their riverine settlements, agrarian practices, and rich oral
traditions, the Misings have preserved a distinctive cultural identity through their
language (Mising Agom), clan-based social structure, festivals such as Ali-Aye-
Ligang, and religious beliefs rooted in animism and nature worship.³ Over time,
interactions with Assamese society, Vaishnavite traditions, and state policies have
contributed to both cultural assimilation and resistance.⁴

In recent decades, the forces of education, economic development, urbanisation, and

technological change have significantly transformed the lifestyle and worldview of
the Mising people. While these shifts have brought progress, they have also raised
concerns about the erosion of indigenous customs, language, and community
cohesion.⁵ This study seeks to understand this delicate balance between tradition and
transformation by exploring the sociocultural life of the Mising community in both
historical and contemporary contexts.

Objectives, Scope, and Methodology

Objectives

The primary objectives of this dissertation are:

1. To trace the historical origins and migration of the Mising community.
2. To analyse the traditional social structure, religious beliefs, and cultural
practices.
3. To explore the impact of external forces such as modern education, state
policies, and technology on Mising identity.
4. To examine the ways in which the Mising people negotiate continuity and
change in the face of socio-economic challenges.

Scope

The scope of this study is both historical and ethnographic. Geographically, the focus
is on Mising-inhabited districts such as Dhemaji, Lakhimpur, Majuli, and parts of
Tinsukia, Sibsagar, and Jorhat. Thematically, the research covers aspects such as
migration, kinship, customs, rituals, festivals, and language, as well as contemporary
issues like development, migration, and cultural revivalism.

Methodology

The study is based on a qualitative research approach. It draws on both primary and
secondary sources. Primary data includes field visits to Mising villages, informal
interviews with elders and youth, and observation of cultural events such as Ali-Aye-
Ligang. Secondary sources include academic books, research articles, government
documents, and cultural reports published by organisations like the Mising Agom
Kebang and Takam Mising Porin Kebang (TMPK).

Archival material, oral histories, and folk narratives have also been used to
complement textual data and capture the lived experiences of the community. The use
of triangulation—cross-verifying data from different sources—has helped ensure the
reliability of information.

Review of Existing Literature

The Mising community has been the subject of research in anthropology, history, and
sociology. Several foundational texts provide valuable insights into their migration
patterns, social organisation, and cultural practices.

B.N. Bordoloi, G.C. Sharma Thakur, and M.C. Goswami’s Tribes of Assam remains a
seminal work in the ethnographic study of the Mising people.⁶ Verrier Elwin’s
broader tribal writings, such as The Loss of the Tribal Soul, although not specific to
the Misings, highlight common themes of cultural erosion under modern influences.⁷

P.C. Pegu’s work, particularly The Misings of the Brahmaputra Valley, provides
detailed accounts of Mising social customs, village organisation, and religious
beliefs.⁸ Similarly, Jadav Doley’s research focuses on migration and riverine
livelihoods, while also analysing the transformative impact of education and media.⁹

More recent studies by TMPK and MAK document the contemporary challenges
faced by the community and offer strategies for cultural preservation through
education and grassroots activism.¹⁰ However, much of the existing literature is either
anthropological or descriptive. This dissertation seeks to bridge that gap by offering a
historical perspective on sociocultural change and continuity, grounded in field-level
observations.

References
 1. Pegu, P.C. The Misings of the Brahmaputra Valley. Guwahati: Mising Agom
Kebang Publication, 2008.
2. Doley, J. Migration and Riverine Settlements of the Mising Tribe. Dibrugarh
University Journal, 2012.
3. Bordoloi, B.N., Sharma, G.C., & Goswami, M.C. Tribes of Assam: Part I.
Guwahati: Assam Institute of Research for Tribals and Scheduled Castes, 1987.
4. Saikia, Y. Religion and Identity in Assam. New Delhi: Oxford University
Press, 2004.
5. Sharma, R. Education and Cultural Transition in Northeast India. Shillong:
NEHU Press, 2019.
6. Bordoloi, B.N. et al., op. cit.
7. Elwin, Verrier. The Loss of the Tribal Soul. Oxford University Press, 1964.
8. Pegu, P.C., op. cit.
9. Doley, J., op. cit.
10. TMPK and MAK. Annual Cultural Reports and Language Revitalisation
Documents. Sivasagar 2020–2023.
CHAPTER 2: Historical Origin & Migration

The history of the Mising community is intricately linked with migration, adaptation,
and the preservation of a distinct cultural identity. Though known today as one of the
major indigenous communities of Assam, the roots of the Misings trace back to the
highlands of present-day Arunachal Pradesh. Their historical journey from the hilly
regions to the fertile plains of Assam is not only a story of physical movement but
also of cultural negotiation and socio-political transformation.

This chapter delves into the early origins, migratory patterns, and settlement process
of the Mising people, as well as their evolving relationship with the broader Assamese
society.

Origin
The Misings belong to the greater Tani group of tribes, which includes other
communities like the Adi, Apatani, Nyishi, Tagin, and Galo tribes of Arunachal
Pradesh. They are part of the Tibeto-Burman linguistic family, and their language—
Mising—is closely related to the Adi language, especially the dialects spoken in
Upper Siang and Lower Dibang Valley. Linguistic evidence supports the theory that
the Mising people share a common ancestry with the hill tribes of Arunachal Pradesh
and were originally a part of the larger Adi tribe before their gradual migration to the
plains.
Gait (1984:305) interpreted the meaning of the term Miri as "go between" in view of
the fact that the Misings performed more or less the role of interpreter of both the hill
tribes and the plains people, who were ignorant of the languages of each other. But
Pegu (1981:4) contends that "The proposition that the word Miri is derived from the
socio-religious functions prevalent among the Pasi-Minyongs, the Padams, and the
Galongs of the Abor Hills and the Misings of the plains in generally agreed upon to be
genuine". But many others hold the view that the term Miri was already in use among
the Adi tribes to refer to a lead man in rituals (Roy: 1966). Padam- Minyong and other
cognate tribes call their priest as miri. The Misings might also use the same term to
denote a particular type of ritual man as miri. Therefore, at the time of the migration
to the plains the Misings might have introduced themselves to the plains men as the
followers of miri priest or magic man. In any case, the origin of the term miri to mean
to Misings is indeterminate. Now-a-days, the term is replaced by the appellation
"Mising" which means man of "pure relatives" (Nyori: 1993:66) - that is, real member
of the community by blood. Person who does not belong to the community by blood
or who is expelled from the community for some serious misconduct is called 'mipak'
meaning-impure (Nyori: 1993:66) or 'mepak' meaning non-Mising or rejected Mising.
Thus Misings are distinctive tribal community having affinity with the Adi hills tribes
of Arunachal Pradesh.

Migration
The exact timeline of the Mising migration into Assam remains uncertain, but
scholars generally agree that it was a gradual movement spread across several
centuries, possibly beginning in the 13th or 14th century CE. This migration did not
happen all at once, but rather occurred in phases, influenced by various factors. Many
were drawn to the fertile plains of the Brahmaputra Valley in search of better
agricultural prospects, favourable climatic conditions, and access to larger river
systems. Others may have moved due to inter-tribal conflicts, resource competition in
the hills, or political changes taking place in both Arunachal and Assam.

Historical references suggest that some Mising groups even found a place within the
kingdom of the Chutiyas. One such subgroup, known as the Pagro, were referred to as
Chutiya Miris during that time (Rajkumar, 2000). Another interesting subgroup is the
Samoguriya Misings, who are distinct in that they no longer speak the Mising
language. According to a popular folk story, this group once accidentally killed their
own people during a dark night while they were still living in the hills. Deeply
shocked and filled with remorse, they left their homeland, drifting downstream on a
raft via the Dibang River, eventually reaching the banks of the Brahmaputra in
Assam.

Folklore further tells us that during this time, the Ahom king assigned them a task—to
slay a giant python that had been terrorising local villages. The Misings, known for
their exceptional archery skills, killed the beast using a poisoned arrow. In gratitude,
the king allowed them to settle in a region rich with sham trees, giving rise to the
name Samoguriya Mising—meaning the Misings who settled in the land of sham. As
they had no women with them at the time, they married local non-Mising women.
Over time, this resulted in the loss of their language, although they managed to retain
many of their traditional customs, rituals, and beliefs.

Further evidence of the Mising presence in Assam prior to the 15th century can also
be found in the works of Srimanta Sankardeva (1449–1569). In his Kirtana Ghosa, he
refers to various tribal communities, including the Miris (an older name for the
Misings), which suggests that several Mising clans had already settled in the region
by this time. These groups likely arrived in waves, mostly in search of better
agricultural land in the plains.

Settlement Patterns

Before migrating to Assam, the various clans of the Mising community lived in the
region now known as the undivided Siang district of Arunachal Pradesh (Pegu, 2008).
This area shares its border with Chepakhowa in the Tinsukia district and Jonai in the
Dhemaji district of Assam, making it a natural route for the Misings as they gradually
moved down to the plains.

When the Misings began to migrate, they initially settled along the banks of the
Brahmaputra River and its many tributaries. These riverbanks offered a familiar
environment for the Misings, who had experience cultivating summer paddy and
vegetables in the hills. The fertile alluvial soil and easy access to water made these
regions ideal for sustaining their agricultural lifestyle. The cool breeze from the rivers
also made the areas more comfortable for habitation, which was important for a
community used to the cooler hill climate.

In the early phases of migration, Mising settlements were primarily found in the
districts of Dhemaji, Lakhimpur, and Tinsukia—regions crisscrossed by numerous
tributaries of the Brahmaputra. From there, over time, they expanded into other
districts such as Sivasagar, Jorhat, Golaghat, and Sonitpur, gradually spreading across
the central and upper Brahmaputra Valley.

Due to their preference for living near rivers, the Misings have often been referred to
as a “riverine tribe.” As per the 2001 Census, their population was estimated to be
around 5,87,310, with the majority of their villages still located close to rivers and
streams—a tradition that continues even today.

Integration of the Mising Community with Assamese Society

The Mising community, despite preserving its distinct ethnic identity, has over the
centuries experienced a gradual and layered process of integration into the broader
Assamese society. This integration has taken place in various forms—linguistic,
cultural, economic, and religious—while still maintaining core elements of Mising
tradition.

One of the most visible signs of this integration is the adoption of the Assamese
language. While the Mising language, a part of the Tibeto-Burman family, continues
to be spoken within the community, Assamese is widely used as a second language,
especially among the younger generation and in public spaces. This bilingualism has
helped the Misings participate in mainstream education, governance, and trade,
thereby strengthening their social mobility in Assam.¹

Religious practices also reflect a fusion of indigenous beliefs and Assamese

Hinduism. Traditionally, the Misings practiced animism, ancestor worship, and
nature-based rituals. However, with increasing contact with Assamese society, some
segments of the community have adopted Hindu customs, including the worship of
deities and observance of Hindu festivals.² This syncretism, however, has not erased
their original customs, which continue to be practiced during major Mising festivals
like Ali-Aye-Ligang and Dobur Uie.

Culturally, the integration is evident in dress, music, and food habits. While traditional
Mising attire is still worn during rituals and ceremonies, Assamese dress styles have
been adopted for daily use. Similarly, inter-community marriages—though still
limited—are slowly becoming more acceptable in modern times.³

Economically, the Misings have shifted from subsistence agriculture to more

diversified livelihoods, including employment in government services, education, and
business. The influence of Assamese economic structures and markets has played a
role in this transition. Despite such integration, the Misings have retained core
institutions like the Kebang (traditional village council), which continues to govern
community affairs.⁴

Overall, the Mising community’s integration with Assamese society is a testament to

cultural adaptability and coexistence. It is neither a story of total assimilation nor rigid
isolation but rather a dynamic process of negotiation between tradition and change.

References
1. Barua, B.K. A Cultural History of Assam. Guwahati: Lawyer’s Book Stall,
1969.
2. Bordoloi, B.N., Sharma, G.C., & Goswami, M.C. Tribes of Assam: Part I.
Guwahati: Assam Institute of Research for Tribals and Scheduled Castes, 1987.
3. Pegu, P.C. The Misings of the Brahmaputra Valley. Guwahati: Mising Agom
Kebang Publication, 2008.
4. Doley, J. Traditional Institutions of the Mising Society: Continuity and
Change. Dibrugarh University Journal, 2012.
CHAPTER 3: Social Structure and Institutions

Family and Kinship System

The Mising social structure is deeply rooted in kinship and familial networks, which
serve as the foundation of their social organization. The family is typically patrilineal
and patriarchal, with property and lineage traced through the male line. The nuclear
family is the norm, but extended families are also common, especially in rural areas
where agriculture requires collective labour.¹

Kinship ties play a vital role in maintaining social cohesion and regulating
relationships, particularly in marriage, rituals, and dispute resolution. Terms for
relatives are specific and denote both generation and gender, highlighting the
structured nature of Mising kinship.² Respect for elders and strong intergenerational
bonds are emphasized within the household.

Clan and Lineage: The Sebo System

The clan, locally known as Sebo, is the most significant unit of Mising social identity
beyond the family. A clan is an exogamous group, meaning members of the same
Sebo are prohibited from marrying each other. This rule promotes social integration
by encouraging alliances between different clans.³

Each clan traces its origin to a common ancestor and maintains distinct oral histories,
rituals, and sometimes clan-specific taboos. The Sebo system helps preserve Mising
heritage and identity, especially in the absence of written historical records. It also
serves practical purposes, such as organizing communal labour, celebrating festivals,
and conducting religious ceremonies.⁴

Role of Women in Mising Society

Women occupy an important yet complex position in Mising society. Traditionally,

they are responsible for household chores, weaving, child-rearing, and assisting in
agriculture. The traditional loom (tani) is an essential part of every Mising home, and
women are known for their skills in weaving the ege (mekhela) and gaseng (shawl).⁵

Although the society is patriarchal, Mising women enjoy certain degrees of autonomy,
especially in cultural and religious practices. They actively participate in festivals, and
some rituals cannot be performed without their presence. In recent years, access to
education and modern employment opportunities has enhanced their role in public
life.⁶

The Kebang: Traditional Political Institution

The Kebang is the traditional village council of the Mising community and plays a
vital role in self-governance and social regulation. It is an informal yet powerful body
that settles disputes, enforces customary laws, and ensures harmony within the
village. The Kebang typically consists of elderly male members respected for their
wisdom and experience.⁷

Meetings are convened under a designated head known as the Gam or Mibu, who
moderates discussions and ensures that decisions are reached collectively. The
decisions of the Kebang are binding and are usually accepted by all community
members, reinforcing the authority of indigenous law.⁸

Even today, in the face of modern legal systems, the Kebang continues to operate
effectively in many Mising villages, coexisting with the Indian legal framework.

Marriage Practices

Marriage in Mising society is an important social institution governed by customs and

clan rules. The practice of exogamy ensures that individuals marry outside their Sebo,
thus strengthening inter-clan relationships. There are different forms of marriage,
including arranged marriage (Dobu Bini), elopement (Gumrag Bini), and love
marriage (Mitibin Bini).⁹

Bride price, known as Pon, is commonly paid by the groom’s family, and traditional
marriage ceremonies involve elaborate rituals, feasting, and community participation.
The wedding is not just a union of two individuals but a social event that reinforces
communal ties.¹⁰

Divorce is permitted but is traditionally discouraged. In case of separation,

community elders often mediate between families to reach a fair settlement.

Festivals and Ritual Life

Festivals in Mising society are both religious and seasonal, closely tied to agricultural
cycles. The most prominent festival is Ali-Aye-Ligang, which marks the beginning of
the sowing season. It is celebrated with dance (Gumrag), music, traditional cuisine,
and community feasts.¹¹

Dobur Uie is another major religious ceremony conducted to appease deities and
ancestral spirits for protection and prosperity. Rituals are typically performed by
village priests called Mibus, who are respected for their spiritual knowledge.¹²

Such festivals not only reinforce the community’s spiritual beliefs but also serve as
occasions for collective joy and cultural expression. They play a critical role in
maintaining social solidarity and passing on cultural values to younger generations.
References
1. Bordoloi, B.N., Sharma, G.C., & Goswami, M.C. Tribes of Assam: Part I.
Guwahati: Assam Institute of Research for Tribals and Scheduled Castes, 1987.
2. Doley, J. Social Institutions among the Misings. Dibrugarh University
Journal, 2010.
3. Pegu, P.C. The Misings of the Brahmaputra Valley. Guwahati: Mising Agom
Kebang Publication, 2008.
4. Elwin, Verrier. A Philosophy for NEFA. Shillong: North-East Frontier
Agency, 1957.
5. Doley, J., op. cit.
6. Gogoi, N. Women in Mising Society: Tradition and Change. Tezpur
University Journal, 2012.
7. Barua, B.K. A Cultural History of Assam. Guwahati: Lawyer’s Book Stall,
1969.
8. Doley, J., op. cit.
9. Pegu, P.C., op. cit.
10. Bordoloi et al., op. cit.
11. Doley, J., Festivals and Agriculture in Mising Society. Dibrugarh University
Journal, 2013.
12. Elwin, Verrier, op. cit.
CHAPTER 4: Religious Beliefs and Practices of the Mising Community

Traditional Religious Worldview

The religious beliefs of the Mising community are deeply rooted in animism and
ancestral worship. Their traditional worldview sees nature as imbued with spiritual
forces. Deities and spirits are believed to inhabit natural elements such as rivers,
forests, and mountains, and these forces are both revered and feared.¹

The Misings believe in a supreme deity known as Donyi-Polo, representing the Sun
(Donyi) and Moon (Polo), a belief they share with other Tani tribes of Arunachal
Pradesh.² Although Donyi-Poloism is more formalised among the hill tribes, among
the Misings it remains a part of folk belief rather than an institutionalised religion.

Apart from Donyi-Polo, numerous benevolent and malevolent spirits (Uii) are
believed to influence everyday life. Ancestor worship is also central to Mising
spirituality, with deceased family members honored through rituals and offerings.

The Role of Mibu (Priest)

In Mising religious life, the Mibu (priest) holds an esteemed position. He acts as a
mediator between the human and spiritual realms. A Mibu is believed to possess the
ability to communicate with spirits and deities, often through chants, rituals, and
trance-like states.³

Mibus perform a variety of functions: conducting rituals, curing illness through

spiritual intervention, and overseeing festivals and ceremonies. Their knowledge is
passed down orally through generations, and initiation into priesthood often comes
through visions or dreams interpreted as a divine calling.⁴

The Mibu is particularly important during major ceremonies like Dobur Uie, where
invoking and appeasing spirits is believed to ensure the well-being of the entire
village.

Major Religious Ceremonies and Festivals

Ali-Aye-Ligang

The most celebrated festival among the Misings, Ali-Aye-Ligang, marks the
beginning of the sowing season in the month of Phagun (February–March). The term
translates to Ali (roots), Aye (fruits), and Ligang (planting), symbolising agricultural
fertility.⁵

This festival combines ritual and recreation. The first sowing of seeds is followed by
prayers, music, traditional dances like the Gumrag, and feasting. Rituals are
performed to seek blessings for a good harvest, and community participation
reinforces social unity.

Dobur Uie

Dobur Uie is a community-level religious ritual meant to appease local spirits and
ward off misfortune. It involves animal sacrifice—typically pigs or chickens—and is
presided over by the Mibu. The ritual is performed to purify the village, especially
before major agricultural activities or during times of illness or calamity.⁶

It is a deeply spiritual event involving chants, offerings, and the communal

consumption of Apong (rice beer), symbolising both cleansing and communion.

Other Rituals

Other household rituals include Urom Aro, a death rite to honor ancestors, and
Yokam, a fertility rite. Rituals are often tied to life-cycle events such as birth, puberty,
marriage, and death, showing the embeddedness of religion in daily life.⁷

Syncretism and Hindu Influence

Over time, the Mising religious practices have undergone a degree of syncretism due
to prolonged contact with Assamese Hindu society. Many Misings today follow both
traditional animistic practices and certain Hindu customs, leading to a blending of
belief systems.⁸

Deities such as Lakshmi and Vishnu are worshipped in some households, and festivals
like Bihu are celebrated alongside traditional ones. However, the core of Mising
spiritual life remains animistic, with a strong emphasis on oral tradition and ritual
performance.

Modern Challenges and Continuity

In recent decades, religious beliefs among the Misings have seen notable
transformation. Urbanisation, education, and missionary activity (especially Christian
missions in Upper Assam) have led some to abandon traditional practices.⁹

Despite these changes, there has also been a revivalist movement to preserve and
promote Mising culture and spirituality. Organisations like the Mising Agom Kebang
have been instrumental in safeguarding rituals, reviving the Mising language, and
encouraging youth participation in cultural events.¹⁰

Religious belief among the Misings continues to evolve, balancing tradition with
modernity while maintaining the distinctive character of their worldview.

References
1. Elwin, Verrier. A Philosophy for NEFA. Shillong: North-East Frontier
Agency, 1957.
2. Pegu, P.C. The Misings of the Brahmaputra Valley. Guwahati: Mising Agom
Kebang Publication, 2008.
3. Bordoloi, B.N., Sharma, G.C., & Goswami, M.C. Tribes of Assam: Part I.
Guwahati: Assam Institute of Research for Tribals and Scheduled Castes, 1987.
4. Doley, J. The Role of Mibu in Mising Society. Dibrugarh University Journal,
2010.
5. Doley, J. Festivals and Agriculture in Mising Society. Dibrugarh University
Journal, 2013.
6. Gogoi, N. Ritual Practices of the Mising Community: A Study. Tezpur
University Journal, 2012.
7. Doley, J., op. cit.
8. Barua, B.K. A Cultural History of Assam. Guwahati: Lawyer’s Book Stall,
1969.
9. Gogoi, N., op. cit.
10. Mising Agom Kebang. Annual Report. Majuli, 2020.
CHAPTER 5: Economic Life and Occupation

Traditional Economy: Agriculture and Allied Practices

The traditional economy of the Mising community is predominantly agrarian.

Agriculture has been the cornerstone of their livelihood since their settlement in the
plains of Assam. The Misings primarily engage in wet-rice cultivation, adopting
techniques suited to the flood-prone, alluvial lands along the Brahmaputra and its
tributaries.¹

They typically cultivate two types of rice: Sali (winter rice) and Bao (deep-water
rice). Alongside rice, vegetables, pulses, mustard, and sugarcane are also grown.
Shifting cultivation, which was common in their earlier hill habitats, gradually gave
way to settled farming as they adapted to the riverine ecosystem of Assam.²

Agricultural tools are largely traditional—ploughs, sickles, and hand-held hoes

dominate, although mechanisation has been slowly introduced in recent years.

Animal Husbandry and Supplementary Activities

Animal husbandry complements agriculture and provides an additional source of

income and food. Cattle, pigs, goats, and poultry are commonly reared. Pigs, in
particular, hold ritual and economic significance as they are often used in religious
sacrifices and community feasts.³

Fishing is another significant economic activity, especially for villages located near
rivers. The use of traditional fishing equipment like Jakoi (a conical bamboo trap) and
Chepa (bamboo fencing) reflects the community’s intimate understanding of aquatic
life.⁴

Hunting, once practiced widely in the hills, has largely declined but remains
symbolically significant in Mising folklore and festivals.

Weaving and Handicrafts

Weaving is a traditional occupation, especially among Mising women, who are highly
skilled in producing textiles such as ege (mekhela) and gaseng (shawl). Every
household typically owns a Tani (loin loom), and weaving is considered both a
cultural art and an economic asset.⁵

The textiles are not only used for domestic purposes but are increasingly sold in local
markets and festivals, contributing to household income. The motifs woven into the
fabrics often carry symbolic meanings related to nature, clan identity, and
spirituality.⁶
Bamboo and cane craft also form a part of the domestic economy, producing items
like mats, baskets, and fishing tools.

Economic Organisation and Labour

Labour in Mising society is traditionally organised around the family and community.
Agricultural work is often performed cooperatively, especially during sowing and
harvesting seasons. The practice of Phring-Phrang (reciprocal labour exchange) is a
notable feature of Mising rural economy.⁷

Men are primarily responsible for ploughing, fishing, and construction, while women
manage household duties, weaving, and assist in farming. Children participate from a
young age in age-appropriate chores, learning through observation and practice.

Cash economy is limited in rural areas but has increased due to wage labour and
government employment. Migration to urban centres for education and work has also
created new economic opportunities and challenges.

Market Relations and Changing Trends

With the gradual integration into the regional economy, the Mising community has
increasingly engaged in market-based exchanges. Weekly markets and haats (bazaars)
provide spaces to sell surplus agricultural produce, livestock, and hand-woven
garments.⁸

Government policies promoting rural development, cooperative societies, and skill-

based training programs have brought some changes to the traditional economic
system. However, poverty and underemployment continue to affect many Mising
households.

Migration for seasonal or permanent labour, particularly among the youth, is a

growing trend. It reflects both the aspirations and economic constraints of the
community.

Challenges and Economic Adaptation

Despite their rich traditional economy, the Mising community faces several economic
challenges. Floods are a recurring problem, often destroying crops and homes. Lack
of modern irrigation, limited access to credit, and insufficient market infrastructure
further hinder economic development.⁹

However, the community has shown resilience and adaptability. The revival of
traditional crafts, eco-cultural tourism initiatives, and government welfare schemes
have created new avenues for livelihood. NGOs and cultural bodies like the Mising
Agom Kebang have also played roles in promoting economic self-reliance.¹⁰

References
1. Pegu, P.C. The Misings of the Brahmaputra Valley. Guwahati: Mising Agom
Kebang Publication, 2008.
2. Bordoloi, B.N., Sharma, G.C., & Goswami, M.C. Tribes of Assam: Part I.
Guwahati: Assam Institute of Research for Tribals and Scheduled Castes, 1987.
3. Doley, J. Economic Practices among the Misings. Dibrugarh University
Journal, 2011.
4. Elwin, Verrier. A Philosophy for NEFA. Shillong: North-East Frontier
Agency, 1957.
5. Gogoi, N. Women and Weaving in Mising Society. Tezpur University
Journal, 2012.
6. Doley, J. Traditional Crafts of the Mising Community. Dibrugarh University
Journal, 2013.
7. Barua, B.K. A Cultural History of Assam. Guwahati: Lawyer’s Book Stall,
1969.
8. Pegu, P.C., op. cit.
9. Census of India. Primary Census Abstract, Assam – 2001. Government of
India.
10. Mising Agom Kebang. Annual Report. Majuli, 2020.
CHAPTER 6: Language, Literature and Oral Traditions

The Mising Language: Origin and Characteristics

The Mising language belongs to the Tani branch of the Tibeto-Burman language
family and shares linguistic affinities with other languages spoken by tribes in
Arunachal Pradesh, such as Adi and Nyishi.¹ It is an agglutinative language, meaning
that words are often formed by combining several morphemes, each with distinct
grammatical functions.

Phonetically, the Mising language is tonal and includes several sounds absent in Indo-
Aryan languages. Although the language has no native script, the Roman script is
widely used, especially for educational and literary purposes.² The use of Assamese
script has also been attempted in some literary works due to the geographical and
cultural proximity of the Misings with Assamese society.

Efforts have been made to document and preserve the language. The Mising Agom
Kebang, a literary and cultural body, has played a key role in promoting Mising
language learning and standardising its grammar and vocabulary.³

Oral Literature and Folklore

The Mising community has a rich oral tradition encompassing myths, legends,
folktales, songs, and proverbs. Oral narratives are a vital part of cultural transmission
and reflect the worldview, values, and historical memory of the community.⁴

Myths and Legends

Myths explaining the origin of the universe, the tribe, and natural elements are
common. One such myth recounts how the ancestors descended from Tani, the
mythical progenitor of the Tani tribes, believed to be the son of the sun and moon.⁵

Another popular legend speaks of the Pagro and Samuguriya clans and their migration
journeys, often tied to moral lessons and symbolic events like the python-slaying tale
mentioned in earlier chapters.

Folktales

Mising folktales often revolve around animals, spirits, clever tricksters, and heroes.
These stories are traditionally told by elders during community gatherings and are
aimed at both entertaining and educating the younger generation.

Songs and Music

Music and songs form an inseparable part of Mising culture. Songs are composed and
performed during all major life events—birth, marriage, festivals, and even death.⁶

Oi-Nitom

The Oi-Nitom is the most celebrated genre of Mising folk song. It is lyrical, romantic,
and often philosophical. These songs explore themes of love, nature, longing, and
separation, and are passed down orally from one generation to the next.⁷

An example of an Oi-Nitom line:

“Aro omiyo kirika, ngoge mikam ro…”

(“O dear moonlight girl, your gaze makes me tremble…”)

These songs are usually performed during Ali-Aye-Ligang and other cultural events,
accompanied by rhythmic clapping and traditional instruments like the doba (drum)
and takar (cymbal).

Proverbs and Riddles

Mising proverbs and riddles (Yoksum) reflect the wit and wisdom of the people. They
serve as tools for moral instruction and social critique.

A popular proverb goes:

“Tani inam yamin, konying ape-ase.”

(“A good tree’s shade is always shared by many.”)

Such sayings are often used to impart values like generosity, unity, and perseverance.

Modern Literature and Preservation Efforts

With the advent of modern education, written literature in the Mising language is
slowly gaining ground. Short stories, poems, essays, and plays are now being
published in community magazines and books.⁸

Organisations such as the Mising Agom Kebang and academic institutions have taken
initiatives to preserve and promote Mising language and literature through language
primers, cultural festivals, and seminars. Some schools in Mising-dominated areas
have also introduced Mising as a subject at the primary level.

Despite these efforts, the language faces challenges from the dominance of Assamese
and English, especially among younger generations who are more exposed to urban
education and media.
Conclusion

The Mising language and its oral traditions form the backbone of the community’s
cultural identity. While the absence of a written script historically limited its
documentation, current revival efforts offer hope for its preservation. Oral literature—
whether in the form of Oi-Nitom songs, proverbs, or folklore—continues to be a
powerful vessel of collective memory, shaping the cultural consciousness of the
Mising people.

References
1. Dutta, B. The Languages of Assam. Guwahati: Gauhati University Press,
1995.
2. Pegu, P.C. The Misings of the Brahmaputra Valley. Guwahati: Mising Agom
Kebang Publication, 2008.
3. Mising Agom Kebang. Language Development Report. Majuli, 2020.
4. Elwin, Verrier. A Philosophy for NEFA. Shillong: North-East Frontier
Agency, 1957.
5. Doley, J. Myth and Memory in Mising Culture. Dibrugarh University
Journal, 2011.
6. Gogoi, N. Musical Traditions of the Mising Community. Tezpur University
Journal, 2012.
7. Doley, J. Oi-Nitom: A Literary Treasure of the Mising People. Dibrugarh
University Journal, 2013.
8. Mising Agom Kebang, op. cit.
CHAPTER 7: Conclusion

Summary of Findings

This study has explored the sociocultural life of the Mising community of Assam
through a comprehensive examination of their historical origins, migration patterns,
social institutions, cultural practices, and the challenges they face in a rapidly
modernising world.

Historically, the Misings migrated from the hills of present-day Arunachal Pradesh to
the plains of Assam, driven by ecological, economic, and political factors.¹ Their
settlement along the banks of the Brahmaputra and its tributaries shaped a riverine
lifestyle deeply connected to agriculture and nature.² Over time, the Misings
developed a complex social structure that includes clan systems, kinship norms, and
the traditional Kebang council, which continues to play a role in dispute resolution
and governance.³

Religiously, the Misings have retained strong animistic beliefs while integrating
aspects of Hinduism. Their festivals, especially Ali-Aye-Ligang and Dobur Uie,
express a symbiotic relationship with nature and ancestral spirits. Their folk songs,
rituals, and clothing reflect a vibrant cultural identity.⁴ However, external influences
—especially education, technology, and state development policies—have introduced
both opportunities and threats to their cultural continuity.⁵

Reflections on Identity and Continuity

The Mising identity today is shaped by both continuity and change. While core
cultural elements such as festivals, social customs, and community councils are still
practiced, there is growing concern about cultural erosion due to migration, modern
education, and reduced use of the Mising language among younger generations.⁶

Nevertheless, revivalist efforts led by community organisations like the Mising Agom
Kebang and the Takam Mising Porin Kebang (TMPK) have been instrumental in
protecting and promoting Mising heritage.⁷ These movements, supported by educated
youth and digital platforms, offer promising models for cultural resilience and
adaptation.

The Mising experience also illustrates the challenges of navigating integration with
broader Assamese society while retaining ethnic distinctiveness. Their journey is a
microcosm of the broader issues faced by tribal communities across India—balancing
tradition with transformation, autonomy with inclusion, and preservation with
progress.⁸

Suggestions for Future Research

This dissertation has sought to offer a broad yet detailed account of Mising
sociocultural life, but several areas merit further investigation:
1. Language Preservation: A linguistic study focusing on intergenerational
language transmission, dialectal variations, and efforts at documentation could
provide deeper insight into cultural sustainability.
2. Youth Identity and Urbanisation: Ethnographic research into how urban
migration shapes Mising youth identity, value systems, and relationships with their
native traditions would be valuable.
3. Climate Change and Riverine Livelihoods: Given the Misings’ dependence
on river systems, research on how climate change, floods, and erosion are affecting
their settlements and agriculture is crucial.
4. Gender and Social Change: While Mising women are active in cultural and
economic life, further research is needed to explore evolving gender roles and
empowerment strategies within the community.

Future research in these areas will not only add to the academic understanding of the
Mising community but also contribute to policy formulation for inclusive tribal
development.

References
1. Pegu, P.C. The Misings of the Brahmaputra Valley. Guwahati: Mising Agom
Kebang Publication, 2008.
2. Doley, J. Migration and Riverine Settlements of the Mising Tribe. Dibrugarh
University Journal, 2012.
3. Bordoloi, B.N., Sharma, G.C., & Goswami, M.C. Tribes of Assam: Part I.
Guwahati: Assam Institute of Research for Tribals and Scheduled Castes, 1987.
4. Mising Agom Kebang. Annual Cultural Report. Majuli, 2021.
5. Sharma, R. Education and Cultural Transition in Northeast India. Shillong:
NEHU Press, 2019.
6. Elwin, Verrier. The Loss of the Tribal Soul. Oxford University Press, 1964.
7. Xaxa, Virginius. Tribes and the Indian State. New Delhi: Routledge India,
2008.