DOBES Archive

This session contains introductory data about the kinship system in Puma culture. It includes an outline of the major kinship units, the proto-clan (samet), distribution of the clans, kin terms, and marriage practice.
The session includes materials about the Nuwagi ritual, the major first fruits offering performed in the autumn (harvest season). It describes the performance of the ritual: the offerings at the hearth and the presentation of the first rice and also ginger.
In this session, the ritual of Phagu which is one of the most important ritual is described. The role of a ngapong, who is the ritual expert in charge of the ritual is described, as well as the stages of the ritual itself.
The ethnographic context of the Puma language and culture is described in this session: history, settlement area, language use.
The introduction gives an overview of the major narrative genres in Puma. Most of the narratives are part of the mundum, the sacred lore which recounts the origins of the world and the establishment of culture and ritual.
Some major origin myths are summarized here: The stories of Sumnima and Paruhang and the myth of the culture hero Hechakupka and his sisters Tongwama and Khiwama are summed up in this file. It also includes the origin myth of the sili dance which is used in the Phagu festival. The ways of performing sili are explained. Further, the myth recounting the origin of the Diplung is presented in outline.
This is an introduction to the Puma ritual system. It includes information about the annual ritual cycle, the harvest rituals, the life cycle rituals and various other ritual performances (including shamanic healing seances).
The session describes the rituals connected with death, i.e. the burial and funerary ceremonies, the taboos which the mourners have to follow, and the gradual transformation of the dead into an ancestors.
Bal Kanya Devi or Dimahongma is the supreme goddess for the Puma, and they believe in her strongly. Once upon a time, a young girl's parents left her at home in order to work across the river. The girl started to look for her parents and followed them. When the parents later returned home and their daughter was not there they searched for her. Eventually they found that she had drowned in the river when trying to cross it. The parents were very sad. Later they found that the girl had turned into a goddess and they worshipped her.
The descriptive narration of Puma marriage in which the Bulukhung is one of the most important ritual part in the marriage ceremony.
The narrators have stated about the myth of Puma. From where,when and how the Puma people came in the beginning in the Puma areas i.e. at Pauwasera, Diplung, Devisthan and Mauwabote.
In this session, the narrator tells the myth of the culture hero and orphan Hetchakupa. He spent his life with great difficulties and problems.
The text narrates about the history of the origin of the Baraha Pokhari, a lake in the Puma area. .
The origin, marriage and life of Paruhang and Sumnima is narrated in this session. In this session, the speaker also speaks Puma mundhum.
In this session, the narrator tells the myth of Sumnima and her marriage with Paruhang. The interesting events that happened in their marriage process are described in detail.
This variant of the culture hero myth tells about Khiwama and Tonglama and their brother Hecchakumpa. The sisters leave the brother alone, as they marry off. After he grows up he marries himself and searches for his long lost sisters whom he invites for the wedding. As the are about to part he gives them the gift called balam. The story explains the Puma ritual called balam which is an important part of the Puma marriage ceremony.
This myth describes in detail the story of marriage, childhood, and life after the marriage of Sumnima and Paruhang.
The speaker describes the major Puma rituals which are celebrated. The rituals named 'samkha' and 'phagu' are celebrated compulsorily in the first half of the year (ubhauli), others in the second half (udhauli).
In this session, the participants have talked about the general condition of their school life and also talked about parents and themselves.
In this session, the participants have talked in general. It is a natural conversation of children. Mother have asked some of the questions and children have given the response.