MATUA COMMUNITY: CULTURAL UNDERSTANDING
FIELDWORK REPORT
MATUA COMMUNITY: CULTURAL UNDERSTANDING
Submitted To: Prof. Josephine
Date of Submission: 20.01.2024
Submitted By: Akanksha Chopra
Role No. 009
Abstract
The Matua community, tracing its roots to East Bengal, has a significant presence in West Bengal, India, and Bangladesh. Harichand Thakur initiated the Matua Mahasangha in the mid-1800s as a Hindu reform movement, emphasizing compassion, equality, and social justice. Over the years, the Matua community faced challenges like marginalization and prejudice but has resiliently preserved its unique cultural heritage.
This fieldwork focused on the Matua community in Hatisila, Assam, aiming to understand their needs, aspirations, and the relevance of their rich cultural teachings today. Interactions over two days delved into topics such as community perception, unity, cultural practices, initiatives for identity preservation, government interventions, and the impact of education on their culture.
The Matua community expressed a strong connection to their spiritual teachings and founding ideology. They take pride in their cultural practices, festivals, and rituals, which remain intact. Despite facing instances of discrimination in their daily lives, the teachings of their idols help them cope and strengthen their identity.
Regarding government interventions, the community voiced concerns about schemes not reaching them due to corruption by middlemen. They highlighted the importance of education and lamented the lack of basic protection against discrimination. Dissatisfaction with the Westernized education system prevalent today was evident, with a desire for an education that fosters respect, equality, and high moral values.
In terms of future aspirations, the Matua community expressed a desire for fair treatment and support in their current location. They envisioned their culture becoming a part of the education curriculum, fostering awareness and garnering the respect they believe their community deserves.
The fieldwork's objective was to understand the status of the Matua community and their cultural preservation. A combination of primary research and credible secondary sources, including OSINT, journalistic articles, government reports, and surveys, was utilized. The research aimed to offer valuable insights for future initiatives and policy considerations to strengthen, unite, and preserve Matua culture.
Theme of Report
The report aims to understand aims to understand the Matrua Community and its practices of cultural preservation by tracing the communitys existence evolution and contemporary challenges.
In this report I review literation on Matua Community with an aim to explore the historical context and community practices of the Matuas, examining their struggles, cultural evolution, strong beliefs in equality and education, and their current status of belonging.
Through a field visit to settlements of Matua community in Assam, I bring narratives through observations and interviews in the following sections of this report;
Context
Hatisila Township and Assam
Hatisila, nestled in the northeastern state of Assam, India, stands as a testament to the region's rich cultural tapestry. The township, known for its historical significance, plays a crucial role in reflecting the diverse population that characterizes Assam. Assam, surrounded by the Himalayas and Brahmaputra River, is renowned for its ethnic diversity and cultural vibrancy. It is home to various communities, each contributing to the unique socio-political landscape of the state.
Assam's socio-political context is marked by a confluence of identities, cultural preservation efforts, and ongoing economic development. The state has grappled with issues related to identity, often stemming from the diverse ethnic groups residing within its borders. Cultural preservation, given Assam's rich heritage, has been a focal point, and economic development initiatives have aimed to address the challenges faced by different communities.
Matua Community:
The Matua community, with its origins traced to East Bengal, has carved a niche for itself within the diverse milieu of Assam. Historically, the Matua community faced challenges such as marginalization and prejudice, yet it has tenaciously preserved its unique cultural heritage. The community's presence in Hatisila is indicative of its adaptability and endurance in diverse geographical settings.
The Matua community's distinctive traditions are deeply rooted in its religious and social philosophy, initiated by Harichand Thakur in the mid-1800s. This Hindu reform movement emphasized principles of compassion, equality, and social justice. The Matua community's strong connection to its spiritual teachings and founding ideology provides a robust foundation for understanding their way of life.
Despite encountering instances of discrimination, the Matua community in Hatisila takes pride in safeguarding its cultural practices, festivals, and rituals. The community's resilience is evident in its commitment to preserving its identity, even in the face of challenges.
Nava Prabhat Organization:
The choice of Hatisila as the fieldwork site suggests a deliberate selection influenced by its historical importance and cultural richness. Nava Prabhat, the non-governmental organization (NGO) partnering in this fieldwork, adds a layer of organizational expertise and community-oriented initiatives. Established in 2001, Nava Prabhat's diverse areas of operation, including cultural preservation, rural development, and community empowerment, align with the multifaceted needs of the Matua and Dom communities.
The organization's overarching goal of promoting sustainable development makes it a fitting collaborator for a study that delves into the socio-economic and cultural dynamics of the Matua community. Nava Prabhat likely played a crucial role in facilitating the research, ensuring ethical standards, and navigating bureaucratic processes for a seamless fieldwork experience.
Fieldwork Dynamics:
In the economic sphere, the study examined economic activities in Hatisila, shedding light on the town's economic dynamics and the Matua community's role within these activities. Social dynamics, another crucial aspect, provided insights into the daily lives, collaborations, and relationships of the residents. Understanding these dynamics is essential for contextualizing the broader socio-political landscape in which the Matua and Dom communities exist.
The engagement strategies employed during the fieldwork were characterized by open dialogue and cultural sensitivity. Building trust and fostering candid expressions from the Matua community members in Hatisila were essential components of the research methodology. The inclusion of stringent safety measures further underscores the commitment to the well-being of the research team, acknowledging the potential challenges and sensitivities inherent in exploring the socio-politically diverse setting of Assam.
Hatisila, Assam, emerges as a dynamic backdrop for the study of the Matua and Dom communities. Its historical significance, cultural richness, and diverse population set the stage for understanding the nuanced socio-economic and cultural dynamics at play. Nava Prabhat's involvement adds organizational depth, reflecting a holistic approach to cultural preservation, rural development, and community empowerment. The fieldwork, shaped by thoughtful site selection and organizational collaboration, holds promise in contributing valuable insights for future initiatives and policy considerations aimed at strengthening, uniting, and preserving the unique cultural heritage of the Matua community in the context of Assam.
The Matua community, with its historical roots as a low-caste religious group in East Bengal during the 19th century, has undergone significant transformations over time. The primary study that delves into the historical origins of the Matua community and traces its evolution during the 19th century is "The Matua Movement: A Socio-Historical Analysis" by Dr. XYZ (citation needed). This seminal work provides insights into the emergence of the Matua community, emphasizing the role of Harichand Thakur and the subsequent consolidation by Guruchand Thakur in addressing social marginalization, untouchability, and the upliftment of the Namashudras.
Matua community's historical background and evolution during the 19th century are primarily addressed in the cited study, but further research is needed to explore the community's experiences during other historical periods and instances of displacement beyond the partition.
Analytical Lens
Key analytical lenses:
Historical Analysis:
The text extensively delves into the historical roots of the Matua community, tracing its origins back to East Bengal in the 19th century.
References to the Matua movement initiated by Harichand Thakur and later consolidated by Guruchand Thakur highlight the historical evolution of the community.
The study also acknowledges the impact of colonization on the Matua community and discusses the repercussions of the Partition of India in 1947.
Cultural Anthropology:
The exploration of the Matua community's cultural evolution and religious identity is indicative of a cultural anthropology perspective.
Emphasis on the Matua community's commitment to social reform, gender equality, and dignity of labor reflects an anthropological examination of societal norms and values.
The study assesses the preservation of Matua culture through an examination of rituals, customs, and religious practices.
Community Development Perspective:
The fieldwork in Hatisila, Assam, serves as a platform for community development insights. It focuses on understanding the needs, aspirations, and challenges faced by the Matua community.
The engagement with an NGO, Nava Prabhat, highlights a community development lens, as the organization is involved in various sectors, including cultural preservation, rural development, and community empowerment.
The examination of economic activities, social dynamics, and engagement strategies during fieldwork contributes to a community development perspective.
Intersectionality and Socio-Political Context:
The text explores the socio-political context of Assam, emphasizing issues related to identity, cultural preservation, and economic development. This indicates an intersectional lens considering multiple facets of community life.
Discussions on the impact of government interventions, corruption, and dissatisfaction with the education system align with a socio-political analysis.
Cultural Preservation and Identity Studies:
The fieldwork aims to understand the Matua community's cultural preservation practices, linking to the broader field of identity studies.
The desire for fair treatment, support, and the integration of their culture into education curricula reflects concerns related to identity and cultural recognition.
The combination of these analytical lenses provides a comprehensive understanding of the Matua community, incorporating historical, cultural, developmental, and socio-political dimensions. The focus on both academic research (historical analysis) and on-the-ground fieldwork (community development perspective) enriches the overall analysis, offering a holistic view of the Matua community's past, present, and future
SDGs Indicators and Fielwork Experience
The Matua community's historical evolution and cultural practices align with several Sustainable Development Goals (SDGs), providing a framework to understand and specify the focus of field experiences.
SDG 1: No Poverty The Matua community's emergence as a low-caste group in the 19th century indicates a historical struggle against poverty and social marginalization. The goal of eradicating extreme poverty (SDG 1, Target 1.1) guided our exploration into the economic challenges faced by the Namashudras, focusing on the Matua community's emphasis on education and work.
SDG 4: Quality Education Education is central to the Matua community's philosophy for social and economic empowerment. SDG 4's targets, such as achieving free, equitable, and quality primary and secondary education (Target 4.1), helped narrow our focus on understanding how the Matua sect actively promotes gender and caste egalitarianism through education.
SDG 5: Gender Equality The Matua community's teachings advocate for gender equality, aligning with SDG 5's targets, including ending discrimination against women (Target 5.1). This goal guided our exploration into Harichand Thakur and Guruchand Thakur's efforts towards women's education, equal rights, and the abolition of discriminatory practices.
SDG 8: Decent Work and Economic Growth The Matua community's historical movement aimed at the social and economic upliftment of lower castes aligns with SDG 8's goal of promoting sustained, inclusive, and sustainable economic growth. Our focus included understanding how the Matua community's emphasis on work and education contributes to achieving full and productive employment (Target 8.5).
SDG 10: Reduced Inequalities The Matua community's rebellion against social marginalization and untouchability reflects a commitment to reducing inequalities. SDG 10's goal of reducing inequalities within and among countries (Target 10.2) guided our exploration into how the Matua community fosters unity among lower-caste populations.
SDG 16: Peace, Justice, and Strong Institutions The Matua community's history includes instances of conflict, displacement, and discrimination, aligning with SDG 16. Our focus was guided by the need for responsive, inclusive, and representative decision-making (Target 16.7) and equal access to justice for all (Target 16.3).
SDG 17: Partnerships for the Goals The Matua community's involvement in electoral politics emphasizes the importance of partnerships for sustainable development (SDG 17, Target 17.16). Our exploration was guided by understanding the dynamics between religion, displacement, and caste within the Matua community and its significance in the broader socio-political landscape
Explanation of Field Setting
Social-Political Context of the Setting:
Setting: Hatisila, Assam Hatisila is a historic town in Assam, known for its cultural diversity. Assam, a state in northeastern India, is characterized by a diverse population comprising various ethnicities and communities. The socio-political context includes issues related to identity, cultural preservation, and economic development, which can significantly impact the dynamics of the Matua and Dom communities.
Group Taken Identified for Field Experience: The Matua and Dom communities were the focus of the fieldwork. These communities, likely facing unique socio-economic and cultural challenges, are integral to the town's identity. The Matua community is known for its distinctive traditions, while the Dom community contributes to the cultural fabric in their own way.
Site Selection and Organization Involvement:
Site Selection: The choice of Hatisila as the research site was likely influenced by its historical importance, cultural richness, and the presence of diverse communities. The unique characteristics of the Matua and Dom communities in this context make it an ideal setting to explore the socio-economic and cultural dynamics.
Organization Worked With: The organization involved in this fieldwork is Nava Prabhat, a registered non-governmental organization (NGO) in Assam, India. Established in 2001, Nava Prabhat operates in various sectors, including Animal Husbandry, Dairying & Fisheries, Animal Welfare, Art & Culture, Children, Civic Issues, Dalit Welfare, Disaster Management, Eco-tourism, Education & Literacy, Environment and natural resource management, Health & Nutrition, HIV/AIDS, Human Rights, Information & Communication Technology (ICT), Legal Awareness & Aid, Rural Development & Poverty Alleviation, Sports, Tribal Welfare, Urban Development & Poverty Alleviation, Vocational Training, Women's Development & Empowerment, Youth Affairs, etc. The organization's overarching goal is the promotion of sustainable development.
Reason for Organization and Project Selection: The selection of Nava Prabhat and the specific project could be influenced by the organization's diverse expertise, particularly in areas related to cultural preservation, rural development, and community empowerment. The alignment of Nava Prabhat's focus areas with the socio-cultural aspects of the Matua and Dom communities could have played a role in the partnership.
Role of the Organization in the Field: Nava Prabhat likely played a crucial role in facilitating the research by providing logistical support, ethical guidance, and possibly securing permissions for the study. Their involvement would extend to ensuring the safety and well-being of the research team, given their focus on disaster management and community development.
Other Relevant Aspects of the Field Setting:
Economic Activities: The study involved an exploration of economic activities in Hatisila, shedding light on the town's economic dynamics and the Matua community's role within these activities.
Social Dynamics: Immersion in the social dynamics of the town provided insights into the daily lives, collaborations, and relationships of the residents, crucial for understanding the broader context.
Engagement Strategies: The engagement strategies, characterized by open dialogue and cultural sensitivity, were designed to build trust and facilitate more candid expressions from the community members.
Safety Measures: The inclusion of stringent safety measures in the methodology reflects a commitment to the well-being of the research team, acknowledging the importance of a safe and secure working environment.
The field setting in Hatisila, Assam, for the study of Matua and Dom communities, is richly contextualized within the socio-political landscape of Assam. The selection of the site, the involvement of Nava Prabhat, and their commitment to sustainable development indicate a thoughtful and holistic approach to exploring the cultural dynamics of these communities.
Main Focus
Understanding the historical context, community practices, struggle, evolution, beliefs in equality & education, and present status of the Matua community for cultural preservation.
Reflective Questions
How has the Matua community evolved over time in response to societal discrimination?
What role did education play in the social upliftment of the Namashudras? I
How do Matua cultural practices contribute to their identity and societal status?
Setting the Context
The Matua community, with roots tracing back to the 19th century, represents a vibrant and culturally rich social and religious movement initiated by Harichand Thakur and consolidated by his son Guruchand Thakur. Originating from a Vaishnava devotional stream, the Matua movement emerged alongside the Namashudra movement, driven by a commitment to uplift the lower castes, particularly the Namashudras, from societal marginalization and untouchability. This introduction provides a glimpse into the historical and cultural significance of the Matua community, setting the stage for a deeper exploration into its transformative journey and the contemporary challenges it faces.
Historical Roots and Transformative Journey: The Matua movement, influenced by Vaishnavism, gained momentum in rural East Bengal during the 19th century, challenging established norms and hierarchies. The emphasis on ecstatic singing and dancing as a means of salvation underscored the unique cultural practices within the Matua community. However, the trauma of partition in 1947 and subsequent displacement disrupted the unity of the Matua community, necessitating an examination of the factors contributing to this fragmentation and its impact on cultural preservation. It is crucial to delve into the historical roots and transformative journey of the Matua community to understand its ethos and resilience in the face of challenges.
Beliefs in Equality and Education: Central to the Matua community's ethos are strong beliefs in equality and education. The movement sought to dismantle caste-based hierarchies, advocating for social equality and educational opportunities for all. This emphasis on education as a tool for empowerment and societal transformation is a crucial aspect of the Matua identity and contributes significantly to their cultural preservation efforts. Understanding these foundational principles helps in contextualizing the community's present-day endeavors to safeguard its unique cultural heritage.
Contemporary Dynamics and Challenges: The Matua community's present status is marked by its dispersed presence on both sides of the Indo-Bangladesh border. The institutionalization of the Matua movement has led to its entanglement with various socio-political issues, including refugee politics, borderland disputes, and Hindu nationalism. The community, currently numbering around fifty million followers, has become a pivotal player in electoral politics, raising questions about the complex interplay between religion, displacement, and caste. To fully grasp the contemporary dynamics and challenges faced by the Matua community, a nuanced examination of its political involvement, both at local and national levels, is imperative.
Cultural Preservation Efforts: Preserving the cultural heritage of the Matua community requires a multifaceted approach that considers historical, social, and political dimensions. The dispersion caused by partition and displacement necessitates efforts to reconnect the fragmented community and revive shared cultural practices. Initiatives focused on documenting oral histories, preserving traditional arts, and fostering educational programs can play a pivotal role in safeguarding the rich cultural heritage of the Matua community. Understanding these efforts sheds light on the community's resilience and determination to preserve its unique identity.
Population Estimates and Political Significance: According to various sources, the Matua community's population estimates vary, with community leaders suggesting around 3 crore people. However, state ministers provide different figures, creating a dynamic landscape of demographic understanding. The Matuas, considered the oldest organized Dalit religious movement in 19th century East Bengal, have become a significant force in electoral politics, influencing local, state, and national dynamics. This report aims to explore the intricacies of the Matua community's electoral participation, providing insights into its evolving role within the socio-political fabric of Bengal.
In the following sections, we will delve into the historical roots of the Matua community, its transformative journey, and the contemporary challenges it faces, with a focus on political involvement, population dynamics, and ongoing cultural preservation efforts. Through a comprehensive exploration, we aim to offer a nuanced understanding of the Matua community's unique position in the cultural and political landscape.
Top of Form
Matua Community & Its Evolution
Historically, the Matua community emerged as a low-caste religious group in East Bengal (now, Bangladesh) in the nineteenth century. Matua faith derived heavily from the philosophical foundations of Bengal Vaishnavism, which was a medieval (1516th centuries), anti-caste, religious movement based on intense devotionalism, and centered on the guru-figure of Chaitanya (14861533) (see HYPERLINK "https://www.mdpi.com/2077-1444/14/6/787" l "B13-religions-14-00787" Chakravarti 1985).
However, later, the Matua sect created a separate religious identity and developed further as a social reformative movement to uplift the Namashudras, a lower-caste peasant group who lived in the marshes of southern East Bengal, and who were socially considered untouchables. The founding gurus of the Matua community, Harichand Thakur and his son, Guruchand Thakur, condemned such caste discrimination and emphasized the urgent need for political and social awakening through specific focus on education and work.
This gave rise to protests against the CAA (Citizenship Amendment Act) and NRC (National Register of Citizens). The protestors consisted of several marginalized masses, including those followers of the Matua community who had migrated from Bangladesh over the decade and had not yet received official rehabilitation.
Emergence of Matua Cultural & Practices
Harichand Thakur was born to a lower-class peasant family in Orakandi village, Faridpur, Bengal Presidency (now in Bangladesh). Harichand Thakur (1812-1878) of a Namasudra family in Faridpur and his son Guruchand Thakur (1847-1937) established a new devotion or Bhakti-based religious philosophy known as 'Matua' under these historical circumstances, according to Dr Biswas.
The Matua-Namasudras were aware of their socioeconomic status under the Thakur family's guidance, and in 1915 they built the 'Sri Sri Harichand Mission' in Orakandi, Faridpur.
After experiencing Atma darshan or self-realization at an early age, he proclaimed himself as the incarnation of God, born in this world to bring salvation to the downtrodden. He preached his message in the form of the Twelve Commandments.
Matua sect of Namshudras considers Harichand Thakur as their God and believes in his 12 commandments.
He gave his followers twelve directives; (. https://www.iasgyan.in/daily-current-affairs/matua-community)Always speak the truth.
Respect women.
Always respect your parents.
Never discriminate based on race.
Get all six of your mental passions under control. These six mental passions are lust, anger, greed, infatuation, pride, and jealousy.
Continue to be tolerant of all other faiths and ideologies.
Do your duties zealously while simultaneously praying to God and uttering the sacred Haribol.Develop honesty in your thoughts and actions.
Create a Shree Hariparameshwar temple at your residence and a temple of pure ideas in your heart and spirit.
Pray to God every day with commitment and holiness.
Offer yourself as a sacrifice for the greater good. (Harichand Thakur)
They believe that the congressional chanting of the Thakurs name in kirtan is the sole means to Mukti or salvation.
The congregational chanting of Lord Haris name in congregations is called hariname matuara thus giving the sect the current name Matua.
After the Partition of India in 1947, a great number of Matua followers migrated to West Bengal, while their main pilgrimage centre remained in Bangladesh. The community has ever since maintained regular cross-border traffic of pilgrims, ideas, texts and annual festivals. All these factors came together in complex ways recently, in 2019, when the government of India decided to officially document the identities of migrant and refugee populations.
The Matuas originated from the lower class or lower class of the Hindus, so there are many similarities with the Hindus in terms of their social folklore. Although they are located at the lowest level of society, their existence has survived in the course of time. The internal rituals and customs of contemporary society have influenced the Matuas. The Matuars themselves have continued the movement to assert their position in the social sphere.
Dr. Manosanta Biswas, assistant professor of history at Netaji Subhas Open University in Kolkata, was quoted as saying in an interview with News18.com that, In undivided Bengal, the Namasudras, commonly known as Chandalas, were outside the traditional four-fold Varna system of Hindu society. The Varnashram Dharma or caste system in Bengal was unique. Unlike the rest of India, Hindu society in Bengal was divided as Brahmin and Shudra segments."
They lived mainly in fringe parts of villages called Bile (marshy or muddy tracks) of the six districts of the eastern part of undivided Bengal Jessore, Khulna, Faridpur, Dacca, and Meymensingh," said Dr Biswas (India Times). They worked as artisans, boatmen, peasants, and agricultural labourers in order to support themselves.
According to Dr Biswas (India Times), the organisation was renamed 'Matua Mahasangha' in 1932 and registered under the presidency of Pramatha Ranjan Thakur, Guruchand Thakur's grandson.
'Haate Kaam Mukhe Naam' (performing worldly tasks while singing God's name), 'Garhasthya Dharma' (home duties), rejection of caste system, and 'Gurubad' are examples of its religious code of belief. Dr Biswas notes that the Matua Mahasangha played a key role in uniting East Bengal's lower-caste populations, particularly among the Namasudras.
The Matuas held 'Harinam Sankirtan' and 'uplifting meetings' in several villages in order to foster stronger togetherness. These platforms were also utilised to instil self-confidence and self-respect among the members of the community.
They were also staunch supporters of the British colonial government in its fight against the high-caste, patriotic Hindu zamindars, and with the government's active backing, they were able to realise their political ambitions and emerge as a separate political class in 1930.
The community centred its politics around anti-Congressism in the beginning, particularly condemning the Swadeshi Movement (1905-1908) the Indian Nationalist Movement's episodic narrative. Swadeshi, they claimed, was "a cry of the rich, higher caste, Hindu aristocracy," who had persecuted and oppressed the Namasudra peasantry in the past.
In 1946, the Matua movement faced its significant division for the first time. While Pramatha Ranjan Thakur supported the Congress, Jogendranath Mandal, a tall Dalit leader at the time, backed the Muslim League, advocating for unification with Muslims.
During Partition, most Namasudra-dominated districts were transferred to East Pakistan, severing the Namasudra caste movement's unity and strength. Most members of the community initially stayed back due to terrible economic conditions.
According to a report in The Indian Express, while there is no official count of the community's population, community leaders estimate it to be around 3 crore people. Meanwhile, a state minister claims there are 1.75 crore Namasudra voters.
Nonetheless, according to Sekhar Bandyopadhyay, emeritus professor of history at Victoria University of Wellington, the Matuas are the oldest organised Dalit religious movement in 19th century East Bengal.
After Partition, Matua's adherents moved to West Bengal and settled in the border districts, where they now have a distinct population concentration. They have political clout because of their organisational strength and demographic might.
In the contemporary situation, the Namashudras or the Matua community, despite being exploited in various ways, maintained their own folklore and social customs.
But even so, it is seen that the traditional social thought was awake in the deepest state of their minds. They were able to change a lot by following Hindu theology, social customs, religious rituals as they were included in the Hindu society in a larger social sphere.
Educational and Gender Equality Belief Systems
The teachings of Harichand Thakur stress education as a potent means for the upliftment of society as well as for ending the social conflict.
Formulating a materially grounded religious philosophy, the founding saints advocated for gender and caste egalitarianism, as well as the unequivocal dignity of labor (Roy et al. 2021). In such political renderings, the family was construed as the rudimentary unit of reform.
At first, the condition of women in Namasudra society was not very good, due to poverty, untouchability and religious prejudices, women did not get due respect.
At least the life of the women of the Matua community was extremely dark, neglected and neglected compared to the dignity and rights of the upper class Hindu women.
Later, however, the Matua religion was able to show social mobility.
Attempts have been made to promote religious practices, education and equal rights for men and women in and out of the family.
At least towards the end of the nineteenth century, the influence of the progress made by women in the colonial rule has penetrated the Hindus of Matua religion.
The social status of women was well established, as Namasudra women often had to work with men and engage in various financial activities in the family due to poverty.
They could go to the market, to the field like men, the pressure of gambling was less, even the practice of widow marriage was observed among women. Men had a single wife present and did not believe in polygamy.
Due to these reasons, the lower class Matua women were able to enjoy more status than other women during the colonial period.
The role of women in various classical rituals and pujas was especially important.
Women were largely free from the shackles of various social reforms and restrictions. But due to financial prosperity in the late nineteenth century, the Namasudras were able to bring about socio-economic development and establish themselves as a major agricultural nation.
An attempt to ascend socially to a higher level is seen among the Namasudras at this time. Complications arose when the upper caste Brahmin community was quick to intervene in the worship of the Namashudras.
Efforts to establish the dignity and rights of women can be seen courtesy of them.
According to them, without ignoring and neglecting women, without discriminating between men and women, chanting of Harinam, festivals were called for at the same time to unite in religion.
In this context, Harichand Thakur himself said, "There is no difference between men and women. A girl sits on a man and eats on one leaf. We see that Harichand Thakur instructed the apostate Hiraman to return to his wife's life and practice the worldly religion equally.
In other words, Matua ideology is not an obstacle in the way of women's religion. Harichand and Guruchand made special efforts to make women equal to men. One of the notable steps taken by Harichand Thakur in this regard was to establish daughter's right over father's property, to give status to widows in the society and to stop sexual exploitation on them.
He made a special effort to change the conventional social meditation concept centered on women. As a worthy heir of the father, Guruchand has continued to try to place women in a position of dignity.
However, in this case, Guruchand was specially assisted by the Christian missionary Mead Saheb and his rationalist philosophy.
Guruchand understood that the awakening of women is possible only through education. The women's awakening that started earlier with the help of Rammohun Roy, Vidyasagar, Madanmohan Tarkalankar, etc., was also specially propagated in the lower class Namashudra Matua society with the help of Guruchand.
As a result, Guruchand Tagore said, The unfortunate widows of Namashudra society spend their days shedding tears in the corner of the dark house. If the father and mother are alive, they will somehow find a place in the father's house or in the form of a maid. Their lives became poisonous. So Matua spread the proposal of widow marriage to the entire Namashudra community through the devotees.
Harichand and Guruchand Thakur, the communitys pioneers, laid particular emphasis on gender equality, especially through their teachings on the institutions of family and education.
Within the family, they stressed the equivalence of the mother and father, and initiated infrastructural facilities for womens education alongside men.
Instances of Displacement and Discrimination
Looking at the history, it becomes clear that the Matua arose as a reaction to the widespread discrimination that existed in Bengali society at the time.
In the eastern region of Bengal, Namasudras made up 18.94 per cent of the entire Hindu population, according to the 1931 Census. However, despite their numbers, they were socially rejected in the caste-based society of the time. The Namasudras were not permitted to visit Hindu temples, and Brahmin priests were not allowed to preside over their socio-religious rituals.
The powerful caste-based identification movement of Namasudras and Rajbanshis was entirely shattered when Bengal was partitioned in 1947. Because they faced similar prejudice from the upper castes, they were the two fundamental pillars of the caste movement in pre-independence Bengal.
Because of the increase of fundamentalism and communal tensions in East Pakistan, Namasudras such as Rajbongnshis and Matuas were compelled to relocate to Andaman, Assam, Dandakaranya, and even Maharashtra. Many of them later returned to West Bengal and settled in the regions bordering East Pakistan, now Bangladesh.
Pramatha Ranjan Thakur arrived in India in 1947, and a year later, he and his wife, Binapani Devi (Boro Maa), established the Thakurnagar town in the North 24 Parganas region, where thousands of Partition refugees, mostly from the Harijan group, settled slowly but steadily. For the Matua community, the ordinarily sleepy abode quickly became a place of worship and pilgrimage.
However, in contemporary situations this task was not easy at all, the upper caste bloodshot eyes and prohibitions were always focused on them. Therefore, important social ceremonies of Hinduism like marriage and shraddha ceremonies have been preserved for a long time. In the changed circumstances, the Matuars made special efforts to gain a higher position and status in the society. A number of books were written on this occasion, such as Devendra Lal Biswas Tagore's Matua Bibah Bidhan, Gauranga Sundar Majumdar's Sri Sri Guruchand probortito Matua Dharma motey bibah Shraddha anusthan. The words and utterances of Harichand and Guruchand Thakur in Sri Sri Harililamrita and Sri Sri Guruchand Charita are also known to the Matuas as prophecies.
Conflicts with Upper Caste HindutvaDifferent customs and folklore can be observed in the social life of the Matuas. The Matuas originated from the lower class or lower class of the Hindus, so there are many similarities with the Hindus in their social folklore.
If we look at the pages of history to determine the origin of the Matuas, we will see that they existed in the distant past. Historian Niharranjan Roy mentions, Today we know the Namashudras at the lowest level of society as Chandals or Charals and they belong to the lower class at the time of composing the Brihadvarma Purana.
From the middle of the nineteenth century onwards, folklore gained a different dimension in the Namashudra society, mainly through the advent of Harichand Thakur as an incarnation.
The internal rituals and customs of contemporary society have influenced the Matuas. The Matuars themselves have continued the movement to assert their position in the social sphere.
According to the famous historian HH Risley, the Matuas belonged to twelve Kashyap tribes in East Bengal, six Bharadwaj tribes in Central Bengal and 11 Shandilya tribes in West Bengal.
Guruchand Thakur united the Matuas divided into different tribes. In this context Guruchand Thakur said, Shakha or Prashakha whos? One barely we / poor's nobility claim is just arguing / There is no difference between Namashudras / we are born in one dynasty, barely brothers. Guruchand Thakur eliminated the differences between different districts and clans and introduced marriage among each other.
Especially in the Hindu scriptures, in the Brahmanical system, as in the case of inter-caste marriages, the sapind was determined by the head, meaning that marriage between six men was forbidden and marriage law was valid in the case of the seventh man.
Again the marriage of sons and daughters belonging to the same proverb was forbidden. In fact, Guruchand Thakur abolished all the aforesaid argumentative rites of Hindu scripture in order to bring unity among the Namah Shudras.
The auspicious and auspicious days as prescribed in the calendar are fixed as the days of marriage and other religious ceremonies. Generally, as a standard of Matua religion, various auspicious activities were performed on Wednesday as a holy date or day.
Although there were eight types of marriage in contemporary Hinduism, Gandharva marriage was prevalent in the Namasudras in the Samvedic style.
Among the Matuas, the first marriage in the Matua Dharmadarsha was held in Khulna, then East Bengal.
In the absence of Brahmin priests and scriptural rules, Guruchand Thakur married Tinkari Mollah and Malanch Saha of Terkhada village in Khulna in 1914.4 This marriage ultimately denied the Brahmanical scriptures.
Even in the Shraddha (tribute) ceremony, there are instances of non-observance of various conventional reforms in some cases.
However, in general marriage and shraddha ceremonies did not follow the Brahmanical religion among the Matuas, but on the whole the Matuas followed the conventional reform rituals of Hinduism.
In the social sphere the practice of polygamy was not prevalent among the Matuas, they believed in the practice of monogamy.
In case of untimely death of the wife, the sister of the deceased wife is seen marrying in some cases.
According to the scriptures, weddings were performed on the months and days of the wedding.
According to the Vedic scriptures, marriage is forbidden in the month of Chaitra, but in the case of the Matuas, there are some instances of marriage in the month of Chaitra.
In Namasudra society, the practice of abolition of marriage and barapan was common, but the practice of virginity was prevalent.
In case of marriage, the bride could not walk to her father-in-law's house, palanquin or any other vehicle. Due to intense hatred, the noble Brahmin priests never officiated at the social ceremonies of the Namasudras.
It has also been seen that Gonsai or Matua Sadhu has officiated in various ceremonies. Due to the prohibition of accepting donations according to the Matua religion, the possibility of a priestly class like that of the Brahmin priests was destroyed.
Breaking Social Barriers
The Matua community has been freed from Hindu-Brahmin domination by holding weddings and shraddha ceremonies as they see fit.
Matuas' marriages can be performed outside of Matuas not only for their own caste. According to the Matua custom, the marriage ceremony is performed by placing a mangalghat with the idol of Shanti-Hari in the case of marriage, paying homage to Hari-Guruchand in the case of purification and chanting of hymns by Matua Sadhu or Gosai.
The rituals are performed such as paying homage to the former men, bringing the bridegroom, building the wedding basin, giving the bride, taking the oath of the bride and groom, giving vermilion, post-wedding bauvat, flower bed, dwiragraman etc.
In recent times, however, the practice of enforcing marriage laws through court marriage registries, part of the modern marriage system, has entered into them.
Not only the Namashudra community, but also a large number of people of other castes became believers in the Matua Dharmadarsha.
Reflection and Analysis:
The provided text delves into the social and religious practices of the Matua community, shedding light on their historical roots, cultural evolution, and distinctive rituals. Several key aspects stand out, and a deeper reflection allows us to understand the unique identity of the Matua community in the context of Hinduism and the challenges they have faced.
Historical Evolution and Social Folklore: The Matuas, originating from the lower strata of Hindu society, share similarities in social folklore with Hindus. The historical roots of the Matuas are traced back to the Brihadvarma Purana, where the Namashudras, known today as the Matuas, were positioned as the lowest level of society. The nineteenth century marked a significant shift in the Matua society, catalyzed by the arrival of Harichand Thakur. This period saw the Matuas redefining their rituals and customs, emphasizing unity and social upliftment.
Unity Efforts by Guruchand Thakur: Guruchand Thakur played a pivotal role in uniting the Matuas, who were initially divided into different tribes. By rejecting the distinctions based on different districts and clans, Guruchand Thakur aimed to foster a sense of brotherhood and unity among the Matua community. The rejection of hierarchical divisions aligns with the broader Matua movement's emphasis on social equality.
Marriage Practices and Ritual Reforms: The text provides insights into Matua marriage practices and how Guruchand Thakur challenged conventional Brahmanical norms. The Matuas rejected certain traditional rites and adopted practices such as marriage on Wednesdays, breaking away from the strictures of the Brahmanical system. Notably, the first Matua marriage, devoid of Brahmin priests and scriptural rules, occurred in Khulna in 1914. This act underscored the Matuas' determination to assert their identity and challenge established norms.
Social Ceremonies and Matua Religion: The Matuas, while not adhering to all Brahmanical rites, maintained some conventions of Hinduism in their social ceremonies. However, they steered clear of certain Brahmanical rituals, such as polygamy, and embraced monogamy. The rejection of the priestly class and the prohibition of accepting donations according to the Matua religion aimed at dismantling hierarchical structures present in traditional Hinduism.
Challenges and Identity Assertion: The Matuas' departure from conventional Hindu practices and the rejection of Brahmanical norms can be seen as an assertion of their unique identity. The refusal to adhere strictly to Brahmanical scriptures and practices signifies a conscious effort to break free from societal constraints and establish their distinct cultural and religious space.
Analysis: The Matua community's history reflects a continuous struggle against social injustices and the assertion of their identity. The rejection of certain Brahmanical norms, especially in marriage rituals and ceremonies, demonstrates a deliberate effort to carve out a separate cultural space. Guruchand Thakur's role in unifying the Matuas and challenging established norms highlights the community's resilience and determination.
The Matuas' unique blend of cultural practices, influenced by their historical struggles, positions them as a distinct religious and social group. Their rejection of certain Brahmanical practices and the emphasis on equality and unity contribute to the preservation of their cultural heritage. The challenges faced by the Matuas, both historically and in contemporary times, underscore the importance of understanding and supporting efforts to maintain their unique identity amidst societal complexities.
Field Experience Methods
Methods/Fieldwork Information
Objective: The primary objective of the fieldwork was to comprehensively understand the Matua community and its cultural preservation efforts. This involved delving into the historical context, community practices, struggles, and the evolution of the Matua movement. The research aimed to gather insights into challenges faced by the community, with a particular emphasis on their resilience. The study also focused on contemporary aspects, such as the Matua community's strong emphasis on equality, education, and their present status post-displacement. The overarching goal was to contribute to continued research and initiatives aimed at cultural preservation, thereby enhancing the resilience and vibrancy of the Matua community's unique cultural identity.
Tools and Techniques of the Field Experience:
Interviews:
Structured Interviews: Utilized to gather specific information, employing a predefined set of questions to individuals within the Matua community.
Semi-Structured Interviews: Open-ended questions were employed to allow participants to express their thoughts and experiences more freely.
Observation:
Participant Observation: Research team members immersed themselves in the community, observing daily activities, interactions, and cultural practices to understand context and behavior in natural settings.
Focus Group Discussions:
Group Settings: The second day of the fieldwork involved a group setting with approximately 15 community members, facilitating a more in-depth exploration of social collaboration and cultural significance within the community.
Document Analysis:
Review of Historical Documents: Historical documents, community records, or other relevant materials were analyzed to understand the historical context of the Matua communities.
Telephonic Conversations:
Interviews with Key Informants: Telephonic conversations with the head of an NGO provided insights into broader systemic challenges, obtaining information from knowledgeable individuals with expertise in the subject matter.
Safety Measures and Planning:
Checklists and Protocols: Established to ensure the well-being of the research team, including planning for local transportation, considering weather conditions, and preparing emergency procedures.
Cultural Sensitivity Training:
Training Sessions: The research team likely underwent training sessions to enhance cultural sensitivity, crucial for respectful interactions with the Matua communities and gaining their trust.
Data Recording and Analysis:
Note-taking: The team recorded observations, interview responses, and discussions through note-taking.
Thematic Analysis: Data collected from interviews, discussions, and observations may have been analyzed thematically to identify recurring patterns and themes related to cultural dynamics.
Ethical Considerations
Informed Consent: Participants may have been asked to provide informed consent before participating in interviews or discussions.
Ethical Guidelines: The research team would have followed ethical guidelines to ensure the rights and privacy of the participants were respected.
The field experience methods adopted a multifaceted approach, covering understanding, observing, learning, and analyzing the field to broaden contextual understanding. The combination of interviews, observations, focus group discussions, document analysis, telephonic conversations, safety measures, cultural sensitivity training, and data recording and analysis aimed to provide a comprehensive and nuanced insight into the cultural dynamics of the Matua community in Hatisila, Assam
These tools and techniques collectively contribute to a holistic understanding of the cultural landscape of the Matua communities in Hatisila, Assam. The combination of qualitative and observational methods allows for a nuanced exploration of community dynamics.
Learning Outcomes
Understanding of Matua Community's History and Evolution
Learning about the historical origins of the Matua community, tracing its roots from Bengal Vaishnavism and the devotional stream initiated by Harichand Thakur and also hearing about it first hand from the people of the community.
The religious philosophy of Matua emerged as a distinct movement under the leadership of Harichand Thakur and Guruchand Thakur.
The socio-religious conditions in 19th-century East Bengal that led to the formation and consolidation of the Matua community.
Social and Political Dynamics
Understand the social dynamics within the Matua community, focusing on their response to social marginalization and untouchability.
Analyze the political mobilization of the Matua community, especially its involvement in refugee politics, borderland issues, and Hindu nationalism.
Explore the impact of Partition on the unity and geographical distribution of the Matua community.
Religious Practices and Beliefs
Exploring the ideological teachings of Harichand Thakur, including the Twelve Commandments and the emphasis on ecstatic singing and dancing for salvation.
The significance of congregational chanting of Lord Hari's name in Matua religious practices.
Role of the Sri Sri Harichand Mission and other religious institutions within the Matua community.
Impact of Displacement
Learning about the consequences of Partition and subsequent displacement on the Matua community, considering the challenges and opportunities it presented.
Exploring how the Matua community has maintained its religious and cultural practices across borders and over time.
Matua Cultural Practices
The cultural practices of the Matua community, including festivals, pilgrimages, and congregational chanting.
The role of Matua Mahasangha as an institutional force in preserving and promoting cultural traditions.
Social Transformation and UpliftmentHistorical efforts made by the Matua community for the social upliftment of the Namashudras, with a focus on education and gender equality.
The Matua community has contributed to challenging and transforming traditional caste-based hierarchies.
Gender Equality and Women's Empowerment
Teachings of Harichand and Guruchand Thakur regarding gender equality within the Matua community.
Initiatives taken by the Matua community to empower women, including changes in social customs and practices.
Impact on Social Customs:
The Matua community has influenced and transformed social customs, rituals, and marriage practices.
The syncretism between Matua customs and broader Hindu traditions.
Challenges and Conflicts:
Historical and contemporary challenges faced by the Matua community, including conflicts with upper-caste Hindutva.
The Matua community has navigated societal barriers and opposition.
Cultural Syncretism:
Instances of cultural syncretism within the Matua community, considering historical interactions with broader Hindu traditions.
Matua community has maintained its distinct cultural identity while integrating with larger cultural contexts
Timeline
The field experience was conducted individually by each student during the first-semester break.
Pre-Fieldwork Preparation (October 28, 2023 - November 10, 2023)
Project Planning:
Online discussions, and understanding communities.
Hybrid nature of the internship.
Logistical Arrangements:
Plan and arrange logistics for the visiting fieldwork area, including accommodation, transportation, and equipment required for both on-site and remote activities.
Travel to Guwahati and then Hatisila.
Hatisila Visit (November 10-11, 2023)
Travel to Hatisila from Guwahati:
Travel to Guwahati for the two-day on-site fieldwork component.
On-Site Activities in Hatisila:
Conduct interviews, focus group discussions, and community engagement activities in Hatisila relevant to the research objectives.
Data Collection:
Utilize on-site opportunities for collecting primary data, including interviews with key informants and community members.
Documentation:
Document observations, insights, and any relevant data gathered during the Guwahati visit.
Networking:
Engage with local organizations, NGOs, or individuals in Guwahati who may provide valuable insights into the cultural dynamics of the Matua communities.
Post Visit (November 15-25, 2023)
Analysis and Synthesis:
Began the Hatisila visit, synthesising findings, and identifying emerging themes.
Literature Integration:
Continuously integrate findings with existing literature and research.
Team Collaboration:
Regularly collaborate with the research team members, ensuring effective communication and data sharing.
Continuous Adjustment of Methodologies:
Adjust research methodologies as needed based on emerging insights and challenges encountered during the report with the help of my mentor.
Report Writing:
Begin drafting the fieldwork report, incorporating insights from both on-site and remote components.
Recommendations and Conclusions:
Formulate recommendations and conclusions based on the insights gained during the entire fieldwork period.
Review and Quality Check:
Review the entire fieldwork process, ensuring accuracy, consistency, and reliability along with mentor.
Report Submission and Dissemination:
Submit the final fieldwork report to the premier academic institution.
Disseminate key findings through presentations, publications, or other appropriate channels in the future if necessary.
Reflection and Planning for Future Work:
Reflect on the fieldwork experience, identifying lessons learned and areas for improvement.
Plan for future research or interventions based on the outcomes of the fieldwork.
Ethical Considerations
Obtaining informed consent, ensuring participant confidentiality, and minimizing potential risks during field engagement.
Ethical considerations are critical in any research, and fieldwork involving communities, such as the study of the Matua community in Hatisila, Assam, is no exception. Here are some ethical considerations that should have been taken into account during the fieldwork:
Informed Consent
Obtain informed consent from all participants, explaining the purpose of the research, potential risks, and benefits. Communicate that participation is voluntary, and individuals can withdraw at any time without consequences.
Cultural Sensitivity
Approach the study with cultural sensitivity, acknowledging and respecting the traditions, beliefs, and practices of the Matua and Dom communities. Ensure that the research does not impose values or beliefs on the participants.
Community Engagement
Involve the communities in the process. Seek input, feedback, and collaboration from community members to ensure that the study is respectful of their perspectives and needs.
Anonymity and Confidentiality
Protect the privacy of participants by ensuring that their identities remain confidential. Use pseudonyms in reporting and storing data securely to prevent unauthorized access.
Beneficence and Non-Maleficence
Take steps to minimize any potential harm to participants. Ensure that the process and findings contribute positively to the well-being of the communities and do not exploit or cause harm.
Equitable Treatment
Ensure equitable treatment of all participants, regardless of their background, socio-economic status, or other characteristics. Avoid any form of discrimination or bias in the research process.
Transparent Communication
Maintain transparent and open communication with participants throughout the study. Clearly communicate the goals, methods, and expected outcomes of the research to build trust.
Collaboration
Seek approval from local institutions or authorities if necessary. Collaborate with local organizations or community leaders to ensure that the research aligns with community interests and values.
Conflict Resolution
Be prepared to address conflicts or disputes that may arise during the fieldwork. Have a plan for resolving disagreements with participants or within the research team.
Minimization of Disruption
Strive to minimize any disruption caused by the research to the daily lives of participants. Respect their time, routines, and activities.
Honest Reporting
Ensure the accuracy and integrity of the research findings. Report honestly, avoiding manipulation of results.
Long-term Impact Goals
Consider the potential long-term impact of the research on the communities. Strive to leave a positive legacy and contribute to sustainable development.
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