 Galo women in traditional dress | |
| Regions with significant populations | |
|---|---|
 India | |
| Arunachal Pradesh | 79,327 |
| Languages | |
| Tani | |
| Religion | |
| Donyi Polo,Christianity | |
| Related ethnic groups | |
| Tani | |
TheGalo are a tribe inArunachal Pradesh, India, who are descendants ofAbotani. They speak the TaniGalo language. Other names which have been used to reference the Galo tribe in the past includeDuba,Doba,Dobah Abor,Galo Abor,Galo,Galo Adi, Galong etc. The Galo have been listed as ascheduled tribe under the nameGalo since 1950.[1]
The Galo utilize numerous ingredients, including rice, bamboo shoot, and foraged plants. Foraged ingredients are primarily gathered by women. Commonly foraged plants includeClerodendrum glandulosum (Oin),Diplazium esculenium (Taka),Elatostema sublaxum (Oji),Ganostegia hirta (Oyik),Litsea cubeba (Tair),Piper pedicellatum (Rar), andSolanum americanum (Or-re).[citation needed]
The most common cooking method is boiling with tender bamboo shoot; steaming, roasting, smoking, and fermenting are also popular. The most common steamed dish is chicken intestine, while smoking is often used with fish and meat in general. During festivals, it is common to cook rice (sometimes mixed with meat, fish, or wild plants) in bamboo tubes, which are cooked over a fire.[citation needed]
Bamboo shoot is prepared in multiple ways, including fermentation, grinding and drying. A common chutney is made from dried chili, roasted sesame, bamboo shoot, and dried fish.[citation needed]
The Galo usually eat three meals each day. Frequently, breakfast and lunch are rice, boiled potatoes, and boiled greens. Dinner also may add boiled fish.[citation needed]
In Galo folklore,Turi or eri is the common ancestor ofTani (the first human-being and the ancestor of human-beings),Taki (the ancestor of spirits) andTanyo [the ancestor of cat families which includeNyote (tiger),Nyopak-takar (leopard),Nyoke (Panther),Nyoli,Nyomuk,Nyoji (various species of wild cats)]. This folkloric relation signifies the harmonious relationship that the Galo society shares with other living and non-living forms.[2]
One saying goes:[2]
"tumsi nyomara lo, hottum elam go hore lelam go doma rem yobe nyine hage ha rem. Tumsi nyomra irga kama, isi opo kama rem mopin e irga kama. Sile boso gobo golak go goka kichin gatugo ao go kama rem nyiram re."
Translated as:
"O human! What worth is human life when forests without flora and fauna, rivers without fish"
Instead of assuming themselves as the 'possessor' of nature, their core world view of 'community of beings' places resource use and its management, apart from providing material sustenance, as a binding agent between human-nature relationship, human-human relationship and human-nature-supernatural relationship.[2] Moreover, resources also act as a metaphysical medium to appease supernatural beings/spirits. Nature, according to Galo's worldview, has also unknown and destructive dimensions. Thus, periodic rituals with respect to land, water and forests becomes mandatory to pacify the anger of this incomprehensible element of nature, which manifests in the form of spirits.
The constant squabbling over the ownership of land betweenTani (the mythical forefather of the Galos) andTaki (the spirit brother of Tani) led to division of ownership of resources: the domesticated ones (one owned by humankind) and the wild ones owned by ethereal beings/spirits. In order to resolve the conflict,Donyi Jilo, a respected priest, intervened and divided the land intomomen (the domesticated one) andmodir (vertical/land not suitable for human use). Moreover, he explicitly instructed both the beings not to intervene in each-other's land. However, the Galo people hold the notion that Taki's descendent groups namely, theDoje,Yapom,Pomte-Sarte and theBute-Kamdu frequently trespasses ontomomen inhabiting trees, streams, caves, rocks etc. And the way to honor them is to conduct rituals. One such ritual,Ampu Yolu, is observed in relation to protection of crops from pests and diseases. Through this ritual, the spirits/deities, namelyJeru Poru,Pote,Biro-mugli and Yapom are revered. In particular, village women perform the rite,amsep-misep, wherein a paste ofamtir (rice powder) andopo (fermented rice) is tied to bamboo sticks and placed randomly in jhum fields. This helps to attract pests. Moreover, it is considered a boon for good harvest.[2]
Another ritual,dir-tachi, is observed in case of excessive pest infestation. In the past, according to Galo's wisdom,Tachi was mainly responsible for the famine in the region. Etymologically,dir also signifies famine. The ritual involves tiny packets of edible grains and vegetables in combination with an egg, fowl or a pig, which is offered to the spirit,Uyis. After the ritual, effigies of Uyis, made of bamboo leaves along with other offerings are placed in a bamboo raft (Galo:hipe) and immersed in the river.
In relation to famine, the Galo's myth goes like this:Diyi Tami, daughter ofMopin and the first wife ofAbo Tani, leaves forDigo Pine (the land of Mopin). In her absence,Rosi Tami, daughter ofDir (the famine) and the second wife ofAbo Tani, mistakenly puts two grains in a magical pot. In normal circumstances, one grain would be sufficient to prepare enough food for the whole family. Putting two grains result in surplus food. Not knowing what to do, she asksDiro-Kibo (dog of famine) to consume the excess rice. Along with consuming the excess rice, he also consumes the magical power of the pot. Thus, the magical pot loses its inherent capacity to produce huge quantity of rice with a single grain. Subsequently, it led to famine in the region. In order to address the food-shortage, Abo Tani, following the order of Diyi Tami, drownsRosi Tami in the river and kills Diro-Kibo.[2]
| Mizoram |  Naga woman | |
|---|---|---|
| Nagaland | ||
| Meghalaya | ||
| Arunachal Pradesh | ||
| Manipur | ||
| Tripura | ||
| Assam | ||
| Sikkim | ||
| Kuki tribes including: | ||
| Naga tribes including: | ||