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 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).
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 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.
This myth describes in detail the story of marriage, childhood, and life after the marriage of Sumnima and Paruhang.
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.
It is a kind of the natural conversation of the children. In this recording the children have talked about the daily happenings of the children.
The incidents which happened in the childhood life of the speaker and also the experience of adoloscence is expressed in the poem.
In this session, the ritual performer has done a ritual related about the funeral processes. The dead soul is given different varieties of the food and also his soul is made away from the family members.
In this poem the topic is the preservation of the Puma language and culture and the need for all to unite for this goal.
The session describes the role of youth club in the natonal festival Tihar. That means this club represents for cultural programmes in the local Puma area.
The song gives the message to the Puma community that they should preserve the cultural festivals. The ritual and cultural performers are highly respected in this song. The importance of Phagu and way of celebrating this Phagu festival is also mentioned in this song.
In this session, the speaker has said about the Puma culture. He has also mentioned about the origin of the human beings, origin of the other existed beings in the world. In addition to this, he has also mentioned about the Sumnima and Paruhang and their great deeds.
In this session, the singer has sung about the feeling when he is unable to meet his girlfriend.
Hopmacham is one of the ritual song which is generally sang in the marriage ceremony of the Puma people. The speaker has said when to sing this kind of the hopmacham and so on.
In this recording the ritual ceremony named the sayadotma performed as part of the Phagu spring ritual in the month of Baisakh (April-May). The priest (ŋapoŋ) has to perform a rite in the morning for the fireplace in the house. The ritual is done in the name of the ancestors. This is the first part of the rite inside the house. The second part takes place outside.