arunachal pradesh – chinki munda

Hadudachar Vs Apa Palang: A tribal folktale.

Posted on February 10, 2023February 11, 2023 by Chinki munda

When I was a kid, my mom used to tell this story every evening in episodes.
I don’t remember all the events but I can give a brief summary of this story.
Now I realised, it was a folktale my mom used to narrate it every evening to let me sleep.
During that time I was around 5-6 years old.

My mom never went to school. During her childhood, they used to live in village where there was no road connectivities at that time. They survived by jhum cultivation. She told me that this story was very famous among them which passed on through orally by their parents and grand parents. There is no any written records of this story.
My mom expired on 2007. I have no any other sources to find that story.

So I am writing this in briefly to see if there is someone who have heard this story from their parents and knows better than me.
If you are reading this please don’t hesitate to contact me. Here

This story is dedicated to my loving Mom ❤️

So, the story goes like this:

Once there was a remote village in the jungle of Arunachal Pradesh.
Where only 5-6 families used to live. Far from all kinds of modern civilizations, with no road connections and electricity.
They live like hunters and gatherers. They also learned jhum cultivations because arunachal is a hilly area. They live in tribal kutcha house build up of bamboos and banana leaves.
Imagine, it was a dark rainforest no roads, no electricity.

During day, all the elders went to jungle for farming, they only return back after sunset.
They keep their childrens at home with elder brothers and sisters. Kids and youths duty was to look after their younger toddlers.

There lived a monster named APA PALANG who has thick hairy body like bear with long vampire teeth.
Tall and very scary appearances with long dirty nails… Bloods dripping from the vampire teeth.
The Apa palang loves to eat the heart, eyes and liver of toddlers.
Sometimes he also eat the elder kids and coil up their intestines in the kitchen where they cook foods(chuju).

All the villagers got scared and there were chaos all around the villages.
Many times villagers gathered and prepared with bows and arrows to hunt that monster but to no avail. Villagers were frustrated and was angry too.
The apa palang comes to the village every alternate day when the elders and parents goes for cultivation.
He doesn’t comes when elders stay back at village.

In that village there was a man who’s name was Hadudachar.
He was young and smart.
He stays back at Village with kids to hunt the monster.
But he failed.
One day, when hadudachar and his wife came back from jungle they saw that their kids intestine was coiled up in their kitchen on Chuju(in local dialect). Chuju is where they cook foods and roast meat.

Hadudachar was so furious at that moment.
Her wife cried for many days after losing her kid.
She didn’t even went for farming for 3-4 days crying in sorrow and grief.
She cursed and blamed Hadudachar.

Hadudachar was also in grief and sorrow after losing his beautiful daughter.
Everyday his wife cursed him for doing nothing for their daughter.
All she want was revenge.
She want hadudachar to hunt down apa palang and kill him mercilessly.

After so many failed attempt
One day hadudachar come up with an idea.
He took some uff terr(local name) leaves of a creeper that smells like fart. (Uff means fart. Terr means creepers.)
He also took some rice and lied down on the way from where apa palang comes.
Hadudachar took his life on risk on that day. Apa palang could have kill him on the spot .
He lied down on the ground blocking his asshole with uff terr and sprinkled some rice on the ground pretending to be a deadbody.

After many hours, the Apa palang passed by and noticed that Hadudachar was lying on the ground.
Apa palang, slowly goes near to confirm if he is really death.
Because apa palang was afraid of Hadudachar.
Apa palang saw the rice on the ground and thought those were maggots.
And he pull out the uff terr from Hadudachar’s ass, the pungent smell of his fart mixed with uff terr made him confused and thought Hadudachar is death.
He smiled and walked around hadudachar and said ” Hadudachar Sippe Chapa Hey hey” ( hadudachar is death heyhey.. smiled)

Apa palang carried him all the way to his hole.
Hole was vertical in the ground and had a rope to climb up.
He tried to carry hadudachar inside his hole but everytime he tries to take him in, Hadudachar spread his legs & hand.

After trying many times apa palang went into take his weapon and called his wife and kids to carry the piece of meats.
As soon as he went inside.
Hadudachar, collected some woods and big stones.
And burnt the stones till it gets hot.

Hadudachar heard some voice coming from the hole.
Saying.. Aab ngam nyiru ngam, aab ngam nyipum ngam, aab ngam dumpo ngam. ( In Nyishi dialect, it means apa palang’s kids asking his father ” I want ears, I want nose, I want head).
And the wife said “nyega ngam hang ngam”.(hubby I want heart).
All apa palang family was climbing up with ropes hanging in hole.
As they reached the top.
Hadudachar untied the rope and put the hot burning stones inside the hole.
Apa palang and his family screamed and cried in agony falling deep into the hole.

And that’s how hadudachar killed apa palang’s whole family.
Hadudachar became hero in that village. And live happy life with his wife and childrens. The word of his courageous act and heroism spread across other villages too.

That’s how the story passed by generation to generations through narrations without any written form. This is the only place where you will find this story which was passed by my mom to me. I want to keep it in digital form in this blog, so that everyone can access to it and will pass this story to upcoming generations.

Our tribal folktales are all passed by orally, there is no written records.
They will vanish after some years so I am searching for more tribal folktales and true stories from different tribes of Arunachal pradesh.
So, if anyone knows such stories please do contact me.Watsapp
Thank you for reading.
Please comment your views and don’t forget to like, follow and share.☺️

The Nyishi Folk and Rituals:

Posted on February 10, 2023February 10, 2023 by Chinki munda

The Arunachal Pradesh is inhabited by several ethnic groups and tribes. Each of them has
distinct culture, traditions, faith and belief, customs and customary law, different social and
economic pattern. The land was known as a “hidden land’ by earlier writers. The Nyishi tribe is
the largest tribes of Arunachal Pradesh. Genealogically the Nyishi is descendant of the great
ancestor Aabhu Thanyi. They are divided into three major clans namely Dopum, Dodum and
Dollu.They inhabit in five districts of Arunachal Pradesh viz Papum Pare, Lower subansiri,
Upper Subansiri, Kurung Khumey, East Kamang, West Kameng, Kara Dadi and some parts of
the state of Assam. The traditional law is one such institution. Nyishi have certain mechanism to
regulate them. One such legal institution is called Nyelee (formal gathering of people) to resolve
the Yallung (disputes). There are other mechanisms like oaths and ordeals. Dingdung and
Sudung enam (boil water ordeal). There are also omen examinations like Peepchenam (boil egg
examination) Pachu Kuknam/RuksingKanam (chicken liver examination), Reksing Kanam
/keenam (pig liver examination).

The rituals play vital role in the Nyishi life. There are several
rituals for separate and specific purpose. The article is an attempt to classify the rituals with and
its purpose will also be point out. There is no distinction between ritual and the customs.

There is ritual in every steps of Nyishi life which is like oxygen to living creatures. The rituals of Nyishi
may be grouped as follows:

(a) Rituals related to creation (b) Rituals related to agricultural (c)
Rituals for immediate healing (d) Rituals for treatment and medication (e) Rituals for inflicting
opponent (f) Rituals for purification and reconciliation (g) Rituals related to death of human (h)
Rituals for omen (i) Ritual related to oath and ordeals) (j) Ritual related to peace, prosperity and
for the protection

(a) Rituals related to creation: The rituals related to creation may be divided as follows.

(i) Chene yella paanam: This ritual is performed by individual who face problems like
miscarriage stillborn and those who are childless. They performed this to get blessing from the
creator called chan /chenee.
(ii) Ku aming mingnam (child birth and naming): During the child birth some one has to utter
the words nageke (its my) to claim the ownership of the child and to prevent the evil spirit from
claiming the ownership of child. There is rituals called ku aming mingnam (child naming
ceremony) which is done in the name of different deities like sun, moon, changtum-buthe etc,
and blessing is sought from all the god and goddess for the child bright future.

Chief Minister pema khandu(mid) on Nyishi attire.

(b) Rituals related to agricultural: The agricultural activity of Nyishi depends on the nature/
seasons. The animals, birds, plant; flowers and orchids are the guide and master of the Nyishi
agriculture calendar. It is nature which guides when to start reetekteeknam / panam/ rangho
panam (clearance of agricultural plot) and when to sow seed.

(i) Accordingly Nyishi goes for
omen examination to know compatibility of that particular plot of land. Generally the Rongho
panam (clearing of forest) started with nyoka kanam (survey and demarcation of plot) in the
month of liib (October-November months) which continued till rath/rathe (December-January
month). By this month the deb/deb chanam (seasonal birds) started making lot of hum and give
indication for agricultural activities. After clearing the forest, they keep the plot for a month or
half so that the forest material is dried and ready for burning which is followed by eime/amea
rehnam (burning), rekram ram nam (clearance of left out wood and ashes) and kept in particular
spot called paye in step wise. The some left out are again set on fire after gathering at a particular
spot which is called maram parnam/maramramnam. The spreading/sowing of seeds started
simultaneously with erection of sulung (fencing) in the month of Leemmi (February-March)
which may continue till lacher and lakhang months (April- May). They build small hut called
tabiyo in the rangho for taking rest and used as warehouse. It is followed by uangmanam
/rehuhonam (clearing of weeds). The seeds and crops are protected from birds and animals by
vigil it right from the seedling till completion of harvesting, which is called deer kanam/ deer
ruhknam or pou patah/seebbe kanam).

(ii) Amjedinam/aum denam (feast on first harvested paddy): The harvesting begins with occasion
called amji denam/ aumdenam. The feast is organized by individual or jointly. On this occasion,
people from village or their relatives are invited. Only harvested rice and wine along with meat
are served and no green leaves are used. Any left out or surplus, especially rice is not throwing
into the flowing river or streams. Thus, it ended with Jerpye le eknam (closing ceremony of
harvesting).
(iii) Cheerm yullu bonam/jarpe leeknam (rituals to solicit the souls of crops): This is the last
ritual to bring last grain into nasu (granary) which is celebrated annually. This ritual is to seek
blessing from pert ringt/cherman molo (god and goddess of food grains). On this occasion,
people of village collectivity carry all the equipments from the field to granary/house. If there is
any river or stream in between the field and home, to be crossed, sabbe sahya/ahyea (cane ropefor tying Bos-frontalis) is passed from one side of river to other side of the river to help the souls
of grain to cross the river. If there is any junction on the way, taki (ginger) is used to block the
unwanted direction to prevent grain souls from follow other paths. The bunch of paddy is
brought to the house and preserved at house. This is followed by merry making with opo (wine),
adding (meat), aching (rice), cazi (meat and rice mixed food). The traditional songs like
gumbabanam, Iedebengnam, nugung hangman, Pagu tonam, niting tingnam,haarming
mengnam, are parts of the occasion. With this, formal harvesting process comes to an end.

The priest invocked the crops souls and god and goddess of crops to bless more and more in future.

(c)Rituals for immediate healing: The rituals for immediate healing can be divided into
following subheadings.

(i) Oram paknam: It is chanting to driving away the evil spirit/ ghost. The evil spirit/ghost is
satisfied with certain offerings. The oram paknam is performed when there is sudden illness of a
person due to expose to prey of evil spirit) like (a) Ramterr oram (b) Ramshey oram (c)
Telang/sunu (d) Tapum oram and (e) Piji.
(ii) Tanying rasang (spirits of animal/ dwell in the skeleton of animal): Nyishi believes that the
spirit called tinying rasang creates heart trouble. In order to relieve the suffering person the
priests perform this ritual by inquiring and offering to souls of animals.
(iii) Dapa cheeynam (rituals for food poison): This ritual is performed when a person is suffering
from food poisoning or any other poison.

Rituals for treatment and medication: The rituals for
treatment and medication are performed by few people in Nyishi community. They are believed
to be god gifted one having the knowledge of treatment and medication. Let us discuss them one
by one as follows:

(d)Ritual related to curative purpose
(i) Zaree nanam (repairing of broken parts of body or injury): This zaree ritual is performed by
the priest using khokam mayam (eagle wing). Only the right wing of the eagle is used. The priest
chants and invokes the blessing of super nature power through nyoki heenam (invocation) for the
purpose of repairing the broken parts of human body. When suppernatural power listens to the
chanting of nyub, it comes and releases a drop of its power into the wings of eagle which is in the
hand of nyub. When that is received, the nyub put that gums like drop on the injured body and
rube it for some time. The nyub may repeat this for three or four times if required. It has been
proved that, it is even better treatment than the treatment provided by modern medical science.
There are many living examples that have benefited from this treatment. The nyub who perform
zaree ritual is called nyoke nyub.
(ii) Dawab nanam (cleaning of body): In this dawab nanam ritual the nyub takes out insects and
other foreign bodies from the ailing person body. It is believed that these foreign bodies causes
ailment. Thus, when these foreign bodies are destroyed and the suffering person get cured.

(iii) Doli mingnam (killing of epidemic): Nyishi believe that doli (epidemic) is caused by the evil
spirit which affects the human body. The nyub has the natural and spiritual power to see and kill
the evil spirit which causes epidemics. Thus, a nyub can prevent and protect the human being
from epidemics.
(vii) Ache pench neeknam (curing of women breast pain): When the lady is suffering form breast
trouble, a man performs pench neeknam ritual. This ritual is done only by a man using eggik
(quiver) and bow in reverse direction and step in from bathung (porch) of the house uttering
words like ache penchee nomacho and pricks the breast of the women with bow. If the trouble is
because ache penchee it gets cured.

(e) Rituals for inflicting opponent: Nyishi had the practice of inflicting the opponent or targeted
person, family or clan by sending evil spirit to take the life of such an opponent or the targeted
person. There are many rituals for this and is divided as follows.
(i) Sotung tungnam (black magic): Sotung is performed in very rare case to inflict the targeted
person, family or clan. If the sotung ritual is succeeded, it eliminates the targeted person. The
sotung can be performed by only few nyub. It is performed secretly to avoid opponent’s
knowledge of it. If it comes to the knowledge of opponent they may also perform same sotung to
avert or divert the spirit. If the spirit is diverted it may cause injury to family of sender or nyub
himself. Therefore people perform it rarely.
(ii) Yallu nonam (enticing of soul): In this ritual nyub entice the soul of a targeted person through
invocation. The soul is entices to enter into an open egg or a blood of animals. When the soul
enters the spot nyub kills that soul. Thus, the person whose soul is enticed and killed by nyub
dies shortly. However; this ritual is also performed for good cause like freeing and saving the
lives of human from the hand of enemy and uyus.
(iii) Boser sonam/pekhi myanam (immobilizing the soul of animal or human): This ritual is
performed when a human or uncommon animal like Tiger, lion, python and elephants are killed.
The purpose of ritual is to immobilize the souls of killed human or animals so that they may not
able to avenge the man who killed them. It is led by a nyub followed by men with weapon and
war dress.
(iv) Gamtoy tanam/beenam (cursing by calling the super natural power and evil spirit): This
ritual is performed by an individual in order to ventilate the tension or sentiment by way of
cursing the other by invoking the different spirits and natural objects and dangerous animals as
witness saying that so long I am not wrong I should get justice and those who does wrong must
be get punishment. It is believed that person is innocent the targeted person suffered. No priest is
required for this ritual.
(v) Preya peenam (hypnotizing): This ritual is performed by a priest at the request of needy
person to change the mind or attitude of the targeted person. It is believed that nyub can control the soul and mind of a person with the help of spirit. A person is affected by this ritual act
according to the wishes of the nyub and interested party. For example, in case of elopement the
nyub performs this ritual to bring backs the eloped person.
(vi) Riyatar (for protection and prosperity): The Riyatar is performed for the protection, fortune
and prosperity of the family and clan etc. The Riyatar is performed on different occasions like,
house warming, against enemy and for well being of family. A paruk rokpu tallongbu/langchang
buo (red cock) is sacrifices at small altar, the liver of scarifies cock is examined by the priest and
other experts to identify if there is any indication. The women and people from other clan are not
allowed to eat the meat of sacrificed cock. However, man of same clan can share and eat the
sacrifice meat together which is known as uyee hang dabam nam (sharing of blood and heart by
clan member).
(vii) Riyakum peanam (seeking more strength to defeat opponent): The ritual is performed when
the party is having a strong opponent and apprehension of being defeated by opponent. This
ritual is for gaining confidence, courage and to get blessings from Anne Donyi (mother Sun) and
ritual is performed in a secret place.

(f) Rituals related to purification:

(i) Pahihenam (Purification): The ritual called pahi henam is performed in different occasion for
different purpose. This ritual is for purification and sign of reconciliation and mutual agreement.
In this ritual, animal is killed and meat is shared among the people.
(ii) Mochum paanam (purification of fire spirit): This ritual is performed after a fire accident in
order to prevent any further fire accidents. The rituals performed in the river or stream. The
blood of scarified animals is spread after blocking the water course. Any person directly or
indirectly related to such fire accident is asked to take bath and open the blocking point so that
the blood stains on the river bed is washed away. Thus, the fire god is satisfied and evil spirit is
averted.

(g) Rituals related to death of human: There are different types of rituals related to death of a
human. These rituals are performed after the death of a person and it is divided as follows:

(i) Nyoku kanam (send up): This ritual is performed after the death of a person. The nyub chants
in order to escort the soul of death person to uyu nyoku (Nether land) and for peaceful, so that the
soul of death person does not hang around and creates trouble to living person.
(ii) Darkha naam (purification): This ritual is performed on the burial spot during the burial
activities to prevent the spread of any disease. In this ritual all person involved in the burial
activities and family members are purified with chanting by priest. This ritual is also performed
after any inauspicious activities in any form for purification.

(iii) Seerm angnam (bathing/cleaning after burial activity): People who are engaged in burial
activities like digging of grave, collections of material for construction of nyubung (tomb), etc
are to go to water sources for wash themselves before they goes back to dwelling houses.
(iv) Bungu panam (sacrifice of animals in the name of dead person): Generally Nyishi people
sacrifices animals when they lost their beloved family member. It indicates the degree of
emotion and attachment with departed soul. The meat is distributed among the people present.
But such meat is not eaten by priest and used separate utensil for cooking such meat.
(v) Aeer donam (mourning period): The death of person is treated as inauspicious so people do
not goes for work specially agriculture and hunting activities at least for 2 to 5 days in the village
where person died. The nearby village may also joined mourn by restricting themselves to few
house hold activities.
(vi) Sangree tangnam/panam (felling of banyans tree): In certain situation the family member
may avenge the death of person by felling banyans tree. They may also kill the certain animals
and birds as revenge to death of a person.

(h) Rituals related to omen examination:

This ritual is done for all the purpose indiscriminately
from smallest to biggest event for ascertaining fortune, peace, justice and prosperity etc. There
are different types of ritual related to omen examinations such as peep cheenam (boiled egg
omen examination), pachung kuknam/rukseeng kanam (chicken liver examination), reekseeng
kanam/Keenam (pig liver examination), yuma tungnam/ kanam (mock dream ritual). These rituals are the life line of Nyishi which help to detect past, present and the future of any
individual as well as family and clan.
(i) Dingnam/dingdung (ritual related to oaths and ordeals): The Nyishi people believe that the
highest form of justice can be achieved through the intervention of the supernatural power;
therefore, they practice oaths and ordeals. There are different types of oaths and ordeals, such as
swearing in the name of anne donyi (mother sun), pathe (tiger and lion), sathe (elephant), burdojang (crocodile),tabbe (poisonous snake). The accused person is asked to bite stone, swords,
and remains of tiger, elephant, snake etc. It is believed that anyone who swears falsely is killed
by these animals and object. The highest and last stage of getting justice is through an ordeal.
There are different types of ordeal practiced among the Nyishi. These ordeals are used in the
administration of justice. Some of the important ordeals are sodung enam (boiling water ordeals):
In this ordeal the suspected person is asked to deep their hand inside the boiling water. Another
ordeal is rukdar gobangnam (catching of hot iron). In both the cases, if there is any sing of
blister in the hand of accused person then that is regard as sign of crime committed. If no sign of
injury then the person is declared innocent. In this ordeal, both the parties are represented by
priest by invoking the supernatural power to punish the guilty and to protect the innocent. After
the ordeal, suitable penalties are handed to the party found guilty.

(j) Ritual related to peace prosperity and for the protection: There are different types of rituals
practice among the Nyishi. It is divided as follows.

(i) Yullow panam: The yullow panam/meanam ritual is celebrated at family, village and clan
level for peace, prosperity and protection. This is the highest form of rituals in the individual
level in the Nyishi society.
(ii) Uyu panam: The uyu panam ritual is for the individual who is suffering from illness. It is
performed for the protection of life and soul of ailing person.
(iii) Nyokum yullow, bori yullow and longte yullow: These are the highest form of rituals
celebrated by the Nyishi in common. These rituals are celebrated by the Nyishi annually. These
are performed for peace, prosperity, protection, fortune and for bumper agriculture products,
better animal’s husbandry and for productive hunting and fishing. In all these occasion, merry
making is essential parts without discriminating caste, creed, color and religion. In all the rituals,
sacrifice of animal is common. If any dispute arises it is settled as per the customary laws.

(h) Rituals Related to marriage
The Nyishi marriage began with omen examination like peep cheenam( egg examination),
pachung kuknam( chicken liver examination), Reesing Kheenam( pig liver examination). It is
followed by dapo dingnam (invocation of god and goddess and nature to witness and stand as
unbiased in time of necessity. In the day of actual weeding and reaching grooms house they
perform Chngtun Phahi (purification ritual) and changtum Bheenam (thanks giving rituals) for
their success in marriying and getting ornaments and also for future well being.

References:

1. Gram Wall ‘Report of the preliminary notes on Daphla’1897 P – 255.
2. W. Robinson notes on ‘The Daphlas and the familiarities of their language’1851-xx, p-
129.
3. E T Dalton ‘On the Miris and Abors of Assam’JASIB – XIV 1845 P-420.and descriptive
Ethnology of Bengal; Indian studies past and present, Calcutta, p39.
4. R.B Pemberton, Report on the eastern frontier of British India’ Calcutta 1835, p7.
5. L-A Waddel, The tribes of the Brahmaputra valley, New Delhi (Reprinted) 1986, p – 42.
6. G-A Grirson, Linguistic survey of India’ Vol.-III part 1 (reprinted 1990, p-585).
7. A.M Meerwarth, Ethnographical gallery India museum’ Calcutta 1919 P-21.
8. N.L Bor, The Daflas and their oaths’ JASB Vol.-II 1936 Article No 4 P-27.
9. P.C Basu, Head dress of the Hill Tribe of Assam’ JASB, 1929 XXV Article No 2, p 104.
10. Bolle Kees W, Myths, an overview in Micoa Eliade general. (ed.) 1987 The Encyclopedia
of religion New York, 1987, pp 296.
11. Ibid, p-262.
I

Chukhu Topu: The man who can transform into animal.

Posted on February 9, 2023February 11, 2023 by Chinki munda

The supernatural human being of Arunachal Pradesh.

MOST FAMOUS LEGEND CHUKHU TOPU – THE MOST FAMOUS NYISHI LEGEND KNOWN FOR SUPERNATURAL MYSTERY AND MIRACLE WHO LIVED BOTH IN THE PHYSICAL HUMAN WORLD AND SUPERNATURAL VIRTUAL UNDERWORLD:
(It is not fully narrated and may not be near to the truth but just a glance or a brief story only. Otherwise his stories and tales about him is huge and numerous).

THE NAME: CHUKHU TOPU:
Have you ever heard the name of CHUKHU TOPU, the most famous and legendary Therianthropist- one who has the ability to metamorphose into other animals by means of shapeshifting?

IN BRIEF:
He was very famous and popularly known to have lived both in the underworld realms-devil or evil or supernatural world as well as in the human physically world.

It is narrated that he could transform himself as tiger, wild pig/hog and any animal forms. While he was in his shapeshifting like in the form of wild hog, tiger and sneak into villagers paddy field he was killed many times with the aconites (very poisonous materials used in th arrows for spot sure killing).

It is told that his wives and children came to his human house in the form of pythons etc

It sounds funny and incredible. But he lived with those famous mysterious tales and stories.

Chukhu Topu was a very infamous shapeshifter or Therianthropist- some use to call him Gwnbo Topu, Ganriang Topu, Ganyi Topu, Konyi Topu etc. He was known as notorious transformer or Therianthropist but with while in the estate of human spirit.

THE MYSTERIOUS BEGINNING:
The mysterious life of Late Chukhu Topu started with a story of hunting in a jungle. While chasing after a wounded deer for so long in the deep jungle, he came across a natural lake where he coincidentally saw a snake caugth a frog near that natural lake. Mysteryman Chukhu Topu saw that a frog was helpless and crying loudly for help as snake had bitten the frog.

Then Chukhu Topu felt pity on the frog and saved the frog from the mouth of the snake. Frog quickly jump into that natural lake.

After a while an old man came out of the water and thanked late Chukhu Topu saying “thank you for you have saved my daughter from the snake- devil”.

Later, the old man asked him to accompany him to his house which is said to be inside that natural lake. Marvelled at what the oldman was saying, Chukhu Topu asked him how would they go into that natural lake inside the water and asked how comes it is possible that a house could be inside that natural lake.

The oldman took a stick and beat the water and water in the lake opened up and he could see a house, within few second late Chukhu Topu could found himself already inside a huge Nyishi House. The old man point at a very beautiful girl saying, she is the one whom you have saved from the snake- other devil.

Later late Chukhu Topu was asked to marry with that girl and then he lived there inside the lake years after years with that girl as his wife and had childrens too.

But the human family members of Chukhu Topu constinuously hired and engaged expert local priests every year and those local Priests used all their powers to trace out Chukhu Topu. Those local expert priests did all their level best to search Chukhu Topu but invain. Late Chukhu Topu narrated that the throwing of rice with a chanting or mantra by the local Priests which use to come in the form of rain to their house, sometimes an eagle use to fly over their house in search of Topu.

After many years finally, Chukhu Topu was released and sent back to his human family.

But when Chukhu Topu returned to his original home, all the people were amazed at Chukhu Topu and wondered how it could be possible to live so long in the jungle who was lost for many years and come back alive in fit and fine conditions.

After returned to his real home. Chukhu Topu lived with his human family but he still could contact and talk to his underworld family-wife and children from time to time. And from time to time his underworld family members use to come and visit Chukhu Topu’s physical world house but not in the human form but in the form of Pythons.

The irony of the story is that while Chukhu Topu was living with the human world he became very notorious as he use to transform himself as tiger, wild pig etc and destroy the crops like paddy field or the other agriculture yieldings of the villagers. The villagers knew that it was Chukhu Topu who did all the damages to the crops of the villagers. And while he was damaging the crops of the villagers Chukhu Topu was killed many times but still he use to escape and returns to human form time and again and again.

This sounds incredible but it is the stories famously known and narrated in our Nyishi regions.

Finally, he died in 2007 at Chiputa area.

This brief story about Chukhu Topu may not be very correct or contradicts to others first hand accounts. But it is shared or posted just for an eye opening or thought provoking purpose only.
Others may kindly supplement or give more inputs to the story in the comment section.

Revolution of AI in 2023

Posted on February 9, 2023 by Chinki munda

Artificial Intelligence (AI) is one of the most rapidly growing and transformative technologies of our time. Over the past decade, we have seen significant advancements in AI, including the development of more advanced algorithms, improved data analysis tools, and the growing ability of machines to understand, interpret, and respond to human language.

In 2023, we are set to see a new wave of revolution in the field of AI. This revolution will bring about a paradigm shift in the way we interact with machines, leading to even more advanced and sophisticated AI systems that will change the way we live, work, and communicate.

One of the key drivers of this revolution will be the rapid growth of data and the increasing availability of advanced computing resources. As more and more data is generated, AI systems will be able to process and analyze this information, leading to new insights and predictions about the world around us. This, in turn, will drive the development of more advanced and sophisticated AI systems, leading to further breakthroughs in the field.

Another key factor in the revolution of AI in 2023 will be the advancement of natural language processing (NLP) and computer vision technologies. These technologies will allow machines to understand and interpret human language, enabling more effective and intuitive communication between people and machines. With improved NLP and computer vision, AI systems will be able to respond to human requests more accurately and effectively, providing a more personalized and human-like experience.

The revolution of AI in 2023 will also have a significant impact on the way we work. AI systems will play a growing role in automating many tasks, freeing up human workers to focus on more complex and creative tasks. This will lead to greater efficiency and productivity, as well as new opportunities for human workers to develop their skills and pursue new careers.

There are many examples of AI being used in present day, here are a few:

Virtual Assistants: AI-powered virtual assistants such as Siri, Alexa, and Google Assistant are becoming increasingly popular and are used by millions of people to manage their daily tasks, set reminders, play music, and answer questions.

Image and Speech Recognition: AI-powered image and speech recognition technologies are used in a variety of applications, from security systems to mobile apps. For example, facial recognition technology is used in security systems to identify individuals, while speech recognition technology is used in virtual assistants to transcribe and understand human speech.

Chatbots: AI-powered chatbots are becoming increasingly common as a way for businesses to interact with their customers. Chatbots can be used for customer service, sales, and marketing, among other applications.

Recommender Systems: AI-powered recommender systems are used by online retailers and streaming services to make personalized recommendations to customers based on their previous purchases or viewing history.

Autonomous Vehicles: AI is playing an increasingly important role in the development of autonomous vehicles, which use machine learning algorithms to make driving decisions, sense their environment, and navigate roads.

Fraud Detection: AI is used in financial institutions and other organizations to detect and prevent fraud. Machine learning algorithms can analyze large amounts of data to identify patterns and anomalies, helping to detect fraudulent activity in real-time.

Healthcare: AI is being used in the healthcare industry to improve patient outcomes and streamline processes. For example, AI algorithms can be used to analyze medical images, such as x-rays or MRI scans, to identify signs of disease.

These are just a few examples of the many ways AI is being used in present day. The field is rapidly evolving and new applications are being developed all the time, making AI a rapidly growing and exciting area of technology.

Finally, the revolution of AI in 2023 will bring about a new era of innovation, as researchers and engineers continue to push the boundaries of what is possible with AI. With the development of new algorithms, improved data analysis tools, and more advanced computing resources, AI systems will continue to evolve and become even more sophisticated, leading to new and exciting applications in a range of fields, from medicine and transportation to finance and beyond.

In conclusion, the revolution of AI in 2023 will bring about significant changes in the way we live, work, and communicate, leading to new opportunities and challenges. It is an exciting time for the field of AI, and we can expect to see many breakthroughs and innovations in the years ahead

my people of arunachal pradesh

Posted on February 9, 2023February 9, 2023 by Chinki munda

Arunachal Pradesh, the “Land of the Rising Sun,” is a state located in the northeastern part of India and is known for its rich cultural heritage and diverse ethnic groups. One of the most prominent features of the state is its tribal population, which makes up a significant portion of its total population. In this blog, we’ll take a closer look at the tribal people of Arunachal Pradesh and the unique culture they preserve.

There are 26 different tribes in Arunachal Pradesh, each with their own distinct language, customs, and traditions. The most prominent tribes include the Adi, Apatani, Nyishi, and Monpa. These tribes have lived in the region for centuries and have managed to preserve their traditional way of life despite the changing world around them.

One of the most distinctive features of the tribal people of Arunachal Pradesh is their strong sense of community. They live in close-knit villages where everyone plays a role in maintaining the community’s well-being. They believe in the principle of “give and take,” where everyone contributes to the community and everyone benefits from it. This close-knit community is one of the reasons why their culture and traditions have been able to withstand the test of time.

Another unique aspect of the tribal people of Arunachal Pradesh is their deep connection with nature. They live in harmony with their environment, using the resources it provides for their daily needs. They also have a rich spiritual belief system that is closely tied to nature, with many of their rituals and ceremonies focused on paying homage to the natural world.

The tribal people of Arunachal Pradesh are also known for their vibrant and colorful festivals and celebrations. One of the most well-known festivals is the Nyokum, which is celebrated by the Nyishi tribe. During the Nyokum, the entire community comes together to celebrate their agricultural abundance and pay homage to their ancestral spirits.

In conclusion, the tribal people of Arunachal Pradesh are a unique and fascinating group of individuals who play a vital role in preserving the cultural heritage of India. They are proud of their traditions and continue to pass them down from generation to generation. By learning about the tribal people of Arunachal Pradesh, we gain a deeper understanding and appreciation of the rich cultural heritage of India.

Arunachal Pradesh is a state in northeast India and is home to 26 major tribes, each with its own unique culture, language, and traditions. Some of the notable tribes are:

Adi Tribe: They are the largest tribe in Arunachal Pradesh and are known for their rich cultural heritage, including their festivals, dances, and customs.
Apatani Tribe: They are one of the most ancient tribes in Arunachal Pradesh and are known for their agricultural skills, intricate facial tattoos, and the Myoko festival.
Nyishi Tribe: They are one of the largest tribes in Arunachal Pradesh and are known for their traditional dances, customs, and festivals such as the Nyokum Yullo festival.
Monpa Tribe: They are known for their unique culture and traditions, including their traditional dress, architecture, and the Losar festival.
Sherdukpen Tribe: They are known for their unique architecture and traditional practices, such as the Sherdukpen dance.
Tagin Tribe: They are known for their rich cultural heritage, including their traditional dances and the Boori-Boot festival.
Galo Tribe: They are known for their unique customs and traditions, such as the Abo Tani festival, and their traditional dances.

These are just a few examples of the 26 tribes in Arunachal Pradesh. Each tribe has its own rich cultural heritage, including traditional customs, festivals, dances, and beliefs. These tribes are an integral part of the cultural fabric of Arunachal Pradesh and India, and their preservation and promotion are important for maintaining the cultural diversity of the country.