Nagvanshi Administration and Parha Administration

 Nagvanshi Administration :- 

• Nagvanshi Administrative system was based on the Kinship.Nag dynasty evolved out form the rudimentary state form through the interplay of both primary and secondary process of state formation.The elements of primary state form was there in the culture matrix of the Mundas as stated earlier otherwise the course of state formation would have been different.The classical ‘conquest theory’ as well as peaceful penetration are dispensed with as necessary condition for the rise of state among the Mundas on the ground that they do not get support either by history or ethro-history of the people.
• The terms Pundra, Pundarika, Naga or Nagvanshis thus denotes to the tribal or clan or group that was centered around the Chotangpur region which is now a part of Bengal, Bihar and Jharkhand. Thus, Pundarika Nag was the was the father of the famed Pani Mukut Rai the first Nagbansi king of Chotanagpur.
• Phani Mukut was then adopted by Madra Munda, and he and his successors were called the Nagvanshis. Phani Mukut Rai ruled from 83AD to 162 AD. Pundarika Nag (the serpent ) could assume the human form but like the ‘churail'(sprit of the woman died at child birth) who cannot change their heel from back to front,could not change the forked tongue.’Pundarika Nag was thus either a symbol or sprit and not snake or human being.Snake or any other animal,other than human being cannot learnscriptures or magic.
• It is believed that Pithoria was the capital of Chotanagpur‘s Nagvanshi dynasty founder Phani Mukat Rai. Before this dynasty, tribal ruler Maharaja Madra Munda had founded his capital here circa 500 BC. Khukragarh, excavation of coins and pottery proved that Nagvanshi ruler Bhim Karn founded his capital there in the 12th Century. Excavation may yield relics of the times of Phani Mukut Rai and Maharaja Madra Munda.
• The kingship among the Mundas and other neighbouring ethnic groups,such as Chero and Bhumij,developed after the fall of the Gupta empire and were almost contemporary to each other.Under this situation there was no pragmatic influence in the organisational set up of the Mundas from the neighbouring Chero and Bhumij tribes.
• On the other hand,an elite class,due to an ongoing internal process of change as well as acculturetive forces,was evolving in the existing socio-political structure who were prone to divert from traditional system and were keen to establish socio-political relation with other power centers.It may be noted that in Chotanagpur when the population of the Munda was increased considerably, they sectionaised into a number of groups under the respective leader.And as it is told,formerly religious leaders (Pahan) was subordinated to secular leader (Munda),similarly, the Manki(leader of many sections) was always assisted by te Pahan whose position was subsequently liquidated totally.
• By that time of Manki Madra Munda (foster father of first Nagbansi king) the position of the secular leader was at the apex of the Munda socio-political structure.It is on this background that the Nagbansi dynasty was laid down The change-over from mankiship to kingship did not bring about corresponding change in the traditional administrative system.The king remained as an ordinary person without special power and privilege. A change in the administrative system was brought much later when Nagbansi Raja was made tributary to the Mughals.The Raja,as is told by the Mundas, called upon the Partha chiefs for consultation and sought their help at this hour of trouble.Prior to their help with annual chanda i.e subscription and occasional gifts which continued till the Britishers came.
• During the Brithsh rule the subscription was made permanent and was transformed into rent,though prior to this cases of forcible collection of subscription by king’s people was set free from captive by the Mughals,he adopted this administrative system.He created posts for ministers,military personnels and brought admirers and followers,all from outside whom he granted land in jagir. These people strengthened the hands of the Maharaja in administration.He was getting much difficulty in controlling the territory on which the tribals had exclusive ownership individually and collectively.
• The traditional rights of the tribal over land was forcibly taken away by these people who also helped in spreading the Hindu culture in the region by establishing sacred centers.It was a heaven for trading and other occupational communities who swarmed into the region and who were all interested in the land of the tribals.The rent and land system of the British government proved to be a boon which further confermed the position of the Maharaja and land-hold of the Jagirdars and moneylenders.
• So economically the tribals were redused to the status of slave which adversely affected their social and political system.The formation of state thus,became complete which the founder of Nag dynasty,many generations ago,had laid down.But this delegated power and position itself was an indication of the decline of kingship.

Parha Administration :-

• There are two type of village head in an Oraon village , one is the secular head known as mahato who act on social issue and the other is religuous and sacred head known as pahan who looks into religious matters. The village elect the mahato once every three years He presides over the village council. The inter village organisation of the regional panchyat is known as PARHA . The head of the pahara is called parha Raja. The no of villages in different parha organisation very from region to region . In British village of the region the forest comnmunity protects and regulates the village head grant permission for the extraction of timber from nthe forest as per the household needs and making of agriculture tools.
• In the traditional Oraon society the largest political unit is the tribe. A tribe is divided into a number of territorial segments known an Parha. These are divided into number of villages, which constitute the smallest political units. Each clan is associated with one Parha (a tribal section) In which it constitutes the aristocratic nucleus.
• A Parha comprises a number of villages. The number of villages, however, varies from Parha to Parha. It may consist of seven, nine etc and generally they are called by numbers. In a Parha all the villages are subject to the authority of the Parha Panchayat. One of the villages in a Parha is called the Raja (king) village, another the Dewan (Primeminister) village, a third the Panrey (clerk of the village) a fourth the Kotwar (orderly) village, and the remaining villagers are the Praja (subject).
• The Raja village is the head village of the Parha, and the headman of the village presides at the meetings of the Parha Panchayat. Generally the Mahto (Headman) acts as the Kartaha (Chairman) and in his absence the Pahan (religious head) or any elderly bhuindar of the Raja village may be chosen to officiate as Kartaha (Chairman) of the Parha council .The Parha Panchayat decides cases of infringement of certain taboos that affect the whole Parha or the tribe, for instance sexual union between Oraon and non-Oraon, and any case of Incest. The settle disputes regarding precedence at the Jatra festivals, the right to game, and so forth, other matters which the village Panchayat cannot decide or in which their decision is not accepted are brought before the Parha council.
• Parha Panchayat has the right to excommunicate an Oraon for sexual intercourse with a non-Oraon or having eaten cooked food at the hands of a non-Oraon. It is believed that the breach of these taboos will affect good fortune of the Parha and is the main concern of the Parha council.
• It was in the seventies that Bhikhna Bhagat revived this declining institution of the Oraon. A vigorous movement was launched and the Sarna Oraon mobilised themselves under the banner of their respective Parha. The movement however, has sustained a set back, though it is pcraued by the large section of younger generation under Sarna Sabha.
• Among the Oraons the word Bhuinhari means owner of the land. The Bhuinhars are the descendants of the pioneer families who cleared the jungle and brought that particular area under cultivation and became owners. The Bhulnhar khunt (maximal lineage) comprises two segments,the Pahan khunt and the Mahto khunt.In the original Bhulnhar family authority was vested in the original founder or the eldest member of the lineage. He was known as the Pahan and was both the ritual and the secular head. In the exercise of his secular duties he was assisted by another member of the lineage called Mahto. In time the descendants of these two officials came to be regarded as belonging to the Pahan khunt nucleus of the maximal lineage in a Bhuinhari village.
• Authority in the Bhuinhari lineage comprises of two offices the Pahan or Baigas (the village priest) and the Mahto (secular head). The authority of the Pahan and the Mahto is derived from their spritual status and from their seniority in The hierarchy of lineage elders. The Pahan belongs to the Pahan khunt and the Mahto belongs to the Mahto khunt. Great prestige and respect is attached to the status of the Pahan and Mahto and to avoid dispute these officers are selected triennially or in a few instances at a longer interval by the magic sup (winnowing basket).
• It is believed that the selection of these officers rests in supernatural hands,so that the headship is selected through a ritual process and is believed to have a spiritual backing. A bachelor cannot be a Pahan.
• The function of the Pahan is primarily religious. It Is believed that he has a sacred association with the earth and the ancestors which give him ritual power. The Mahto is the secular head of the village elders. Usually the most influential person among the lineage heads is elected as Mahto. The Mahto leadership is an ancestral heritage and hence a person elected must belong to the Mahto khunt. He is responsible for the protection of the village community from external threats and hence his duty is to maintain satisfactory relationship with the outside world. He is the chief organiser of all important public work in the village He must be Informed of all the important affairs that concern the whole lineage and the village community in general.

By: Shashank Shekhar