History
There are no known written records of the history of the Apatani tribe, but throughout their history the Apatani have had a democratic system of running the society. The village council is known as the Bulyang.
One of their oral accounts speaks of their migration from the extreme north of Subansiri and Siang areas following the rivers of Kurung and Kiimey. These oral accounts are usually presented in the form of folk tales such as the miji and migung. These accounts on many occasions are supported by landmarks which still exist on the migratory paths of the Apatanis. At the small village of Yangte in Kurung Kumey district, for example, is a stone beside which the Apatanis held a high-jump competition on their way to the present habitat. Therefore, these oral accounts have substance but need corroboration by anthropological and scientific evidence.
The miji is a collection of religious chants performed by priests who preside over the sacrifices of mithuns, cows, chickens and pigs during various rituals. A religious song, which may be sung from ten minutes to twelve hours, accompanies all these ritual performances which describes the previous interactions with the spirits or gods, locally known as wui, the content of which explains the origin of the myths among others. The migung is more realistic; it is narrated in prose, and the stories within it explain the origins of the Apatani people.
These folk tales include legendary places as well as recent events, such as the downfall of a 19th-century ne’er-do-well. In these two folk tales, both the ritual chants and the prose narrations speak of Abotani, who is reputed to be the original ancestor of the Apatani and the other tribes in central Arunachal Pradesh. These tribes encompass the Tani group, comprising of the Apatanis, Nyishis, Sulungs or Puroiks, Hill Miris, Tagins, Adis and Mishmis.
The first contact with the Europeans occurred in 1897, when British officials came to stay in the valley for two days; six similar brief visits were later held between the 1920s and 1930s. In 1944, after a temporary government outpost was set up by an anthropologist-administrator, the Apatani came in contact with minimal government presence for the first time. When a second, permanent outpost was constructed by the Assam Rifles in 1948, stationed there to protect the land, the Apatanis attacked. The officer in charge retaliated by burning two of their villages.
Culture
Most Apatanis are loyal followers of the Danyi-Piilo faith, who pray to the Sun (Ayo Danyi) and the Moon (Atoh Piilo). Abotani is revered as the sole ancestor of all Apatani and other tribes in the surrounding regions. When a misfortune occurs, they believe that it is caused by certain evil spirits, and thus they make appeasement by sacrificing chickens, cows and other domestic animals. MYOKO, the festival of friendship and prosperity, is celebrated in a grand manner lasting for all of March each year. Dree Festival, celebrated in July, is the main agricultural festival of the Apatanis.
The dress of the Apatanis is elaborate and colorful, yet simple in style. Tattooing (Tiipe) and the stuffing of large nose plugs (yaping hullo) were once popular among the women, although this practice has gradually fallen into decline in recent years. This practice is believed to have started because the women wanted to look unattractive to males from neighboring tribes. Apatani women were considered to be the most beautiful ones among all the Arunachal tribes. Younger members of this community have stopped this traditional practice.
Traditionally, the men tie their hair in a knot just above the forehead (locally called piiding) using a brass rod (piiding khotu) measuring 12 inches, placed horizontally. Strips of fine cane belt painted in red (yari) and bent into the shape of a horse-collar with an elongated end were also worn. These strips of cane are loosely fastened together, with the loop of the horse-collar being tied round the waist. The men also tattoo (tiippe) their chin in the shape of a ‘T’ under the lower lip. The women tattoo themselves with broad blue lines from the forehead to the tip of the nose and five vertical stripes under the lower lip in the chin. The women bundle up their tresses, which are rolled into a ball (dilling) on the top of the head. A brass skewer (ading akh) may then be inserted horizontally.
Traditions
Although sharing a common base Tani language and the Tani religion of Donyi Polo, the Apatani have been known to be distinct in their customs and practices compared to their neighboring Tani tribes. Some of the uniquely identifying features of the Apatani are as follows.
A traditional Aptani house is identified by its use of tall vertical wooden stilts, tight weave of the walls and the floors, and bamboo roofing. Different parts of the house use bamboos of different sizes and preparations.
The Apatanis used to practice facial tattooing and modification until the 1970s. The females used to have two sets of tattoos: one running from the forehead to the tip of the nose, and another set on the chin. The males used to have a less elaborate tattoo on the chin in the shape of a “T”. The females were the only one practicing facial modification with the use of a nose plugs, called yaping hurlo in the local language. It was done since old times, to make the women look ugly, in order to protect then from invaders.
The babo is an elaborately structured wooden pole erected in the village as well as in every home of the Apatani.The babo is erected duting the festival of Myoko. The lapang is a village platform constructed out of huge wooden planks measuring from one to two meters in width and five to seven meters in length. The village babo is erected close to the lapang. The babo and lapang are reconstructed every alternative four years during the festival of Myoko.
The babo and lapang are regarded as sacred; many of the Apatani rituals are associated with them. The lapang also serves as a traditional congregation platform. Aerial acrobatics and daredevilry on the babo were very common till the 70s.
