By: Rashid Ahmed
Bawm is a small village located in the Chittagong Hill Tracts, where the Bamra people reside. The Bamras are similar in looks to the Dhakmas and Marmas. The word “bom” means a bond, and in this community, all daily activities, such as hunting, dancing, eating, and offering sacrifices to their gods, happen simultaneously.
The concept of bom or bandhan derives from the practice of performing collectively. Bams live in a total of 70 villages in Ruma, Thanchi, Rowangchari and Sadar thanas of Bandarban district and Bilaichhari thanas of Rangamati district. According to the 1991 census, the total population of Bangladesh is 6
One thousand 978 people. Their family number is 1,349. Bamra is very humble by nature. Nevertheless, they have their own social infrastructure for social behaviour, judicial arbitration and dispute resolution.
This structure governs the social order as a whole. Someone from left society. It is unknown whether any dispute between them has been resorted to by the courts or any other government agency. Even today, the Bams conduct their lives according to the guidelines of Bam Customary Law. The mainstream people of the country have very little contact and knowledge of alcohol. The Marmas and Arakanese of the Bandarban hill district call Bams Langi or Lange. The main occupation of the forest is jum farming. Jumchasha is done especially on the hill slopes. Jumkhet grows paddy, papaya, banana, vegetables and other crops. Bamras are rare in the plains and comfortable in remote mountain forests. The scarcity of land for cultivation and continuous deforestation is changing the lives of the Boms. Some of them are becoming eager. Christian missionaries began spreading Christianity among the Kamas from the mid-nineteenth century. From then on, the Bama started to become Christians Written in Lusai under the auspices of the Bangkok Bible Society since 1959
The work of translating the Bible into Bam languages began. By 1966, 86% of Bombays was said to be Christians. In 2001, almost all of the Bomads converted to Christianity. As a result, the influence of Western culture among the Bams is also now well into the past. Fences were built around villages by burying enemy tree poles. Bamras built platforms on high hills by burying poles in the ground and building houses on them. Their house is called Machang. Machang is made of bamboo or wood.
becoming eager. Christian missionaries began spreading Christianity among the Kamas from the mid-nineteenth century. From then on, the Bama started to become Christians Written in Lusai under the auspices of the Bangkok Bible Society since 1959
The work of translating the Bible into Bam languages began. By 1966, 86% of Bombays was said to be Christians. In 2001, almost all of the Bomads converted to Christianity. As a result, the influence of Western culture among the Bams is also now well into the past. Fences were built around villages by burying enemy tree poles. Bamras built platforms on high hills by burying poles in the ground and building houses on them. Their house is called Machang. Machang is made of bamboo or wood.
Folk music:
There are many categories of songs in the folk music of Bam tribals. Eg: Kylek, La Phing, Latung. For example, laughing or Latung songs are very varied and musical. These are Bhava’s main songs.
This song is rich in subject, feeling, taste and melody. This folk song perfectly portrays the harsh life struggle of Bam Samaj, the deep pain of individual and social life, loneliness, discrimination, brutality and kindness.
The image of brave, hard labour farming and hunting wild animals to gather the minimum food is very relevantly presented repeatedly as a reflection of the struggle for life.
The folk music of Bam has special distinctive features. There are many ancient sagas of Boms. There are so many songs in the social life of Bam tribals. There is no mundane festival ritual without dance songs.
The joys and sorrows of daily life, the art of life, pains, daily life problems, the thoughts of people in society, love, hopes and aspirations of the mind are all expressed in music. For example, a lover’s pain, love and affection are exchanged through music.
Folk dances/dance songs:
Bam tribals have various types of folk dances. This dance shows the importance of mourning over celebration in social life.
However, while the mourning ceremony predominates, there are also spontaneous, joyous celebrations. The dance song of the successful hunter’s joy is particularly noteworthy.
The commemoration of the dead is the horn dance of the Boms. The heads/skeletons of wild animals are displayed on the house walls to display the hunter’s prowess.
These dead animals need to be purified at least once during their lifetime. If not, they will be violent, vengeful and threatening in the afterlife, ‘Salu Lam,’ i.e. horn dance is organized for such belief.
The Bamras believe that once the ritual purification is done, they become subservient to the householder. Following are the folk dances of Bam tribals:
Bamboo dance:
Rokha, also known as Bamboo dance. This dance is performed for accidental death, childbirth or unnatural death.
In the yard of the grieving family, the young and the old, the old and the old, all gather in the same place. However, young women are usually reluctant to participate in this dance.
After some pleading among themselves and a kind of insistence, everyone finally participates. Two pairs of long bamboo crosswise, twice up and down, twice side by side, that is, once the gap is pressed, the rhythm is created by knocking; whenever the gap falls, the young men and women move up and down in a circle.
Others sitting on the side then sing. A sad melody of Birha Vidhu is heard in this song. The pain of separation becomes tangible. However, the rhythmic banging of the bamboo and the musical melody lighten the mournful atmosphere.
Giving comfort and companionship to the grieving family is the main theme of this dance.
Boom society is patriarchal. The lineage of the children is calculated according to the father.