Time Travel Essay -- essays research papers fc

Time travel is feat thought by most to be impossible. After all time travel is what many science fiction movies are made of. Let us not forget such movies as â€Å"Back to the Future† or â€Å"The Time Machine.† Yet unlike those movies time travel is not necessarily fiction. â€Å"We are in our own time machines, our hearts are pumping blood, we're breathing, we are existing through time (at least until our own personal time machines seriously malfunction).† (Need help citing this!) Still surrounding this topic is a series of theories, and surrounding these series is a number of flaws. Theories and flaws that need to be explained to fully understand the idea of time travel. First things first we must state the basics.   Ã‚  Ã‚  Ã‚  Ã‚  To begin with throw away whatever you thought you ever knew about time travel. There is no such thing as working time machines, you can’t go back in time by falling into a black hole, and sitting in a tub of water is not going to change you molecular structure and send it back in time by having you float through a wormhole. Time travel is achieved through speed; theoretically you must reach close to light speeds to go forward in time and faster than light speed to go back in time, according to Einstein’s theory of relativity mind you. Einstein’s theory of relativity is the basis of all time travel theories (Davies 1), â€Å"The essence of his prediction is that time is not absolute and universal but depends on the observer’s state of motion.† (Davies ...

The Handmaids Tale Essay -- Margaret Atwood Handmaids Tale Essays

The Handmaid's Tale The Handmaids Tale, written by Margaret Attwood, goes on to explore the consequences that come to be from the reversal of womens rights in a society called Gilead. It is what one can consider a cautionary tale. In the new world of Gilead, a group of conservative religious extremists have taken power, and have turned the sexual revolution upside down. The society of Gilead is founded on what is to be considered a return to traditional values, gender roles and the subjugation of women by men, and the Bible is used as the guiding principle. It differs completely from the society, which was once the place in which Feminists argued for liberation from the traditional gender roles. What women had worked hard for in the area of gaining rights to birth control, legalization of abortion and an increasing number of active female voters, had been completely reversed in a short period of time. Not only were women now forbidden to vote in Gilead, they were also denied the right to read or write, according to the new laws of the establishment. The Handmaids Tale portrays that of a totalitarian society, and reflects a dystopia, which goes on to explore the interaction between sexuality and politics. The main character within the novel is Offred, who also happens to be a handmaid in the Republic of Gilead. Offred is not the Narrators real name; it is her handmaid name, which is derived from the word of followed by her Commanders name. Because of low birth rates, Handmaids are assigned to bear the children for the elite couples within Gilead, who have trouble conceiving. Offred serves the Commander and his wife Serena Joy. Serena was once an advocate for the concept of traditional values, before the establishment of Gi... ...ppression and the dangers of a patriarchal society. The Handmaid's Tale has many elements of social decline written into its plot. From the way women are mistreated to the way corruption and evil have infiltrated the government and army, to the way the black market plays a key role in many people's lives causing a majority of society to become criminals makes it clear how social decline plays a key role in the book. There is also a strong sense of moral decline in the book. If a person, regardless of sex, doesn't fit into the role expectation, he or she is eliminated, exiled from Gilead, and left for dead. Dystopia, the final determinant in the success of The Handmaid's Tale is an imaginary world gone sour through idealism that fails to correspond to the expectations, principles, and behaviors of real people. Works Cited Atwood, Margaret. The Handmaids Tale

An Analysis Of Environmental Toxicology Environmental Sciences Essay

Environmental Toxicology is a quickly developing field concerned with the research how natural and semisynthetic pollutants impact the wellness of worlds, wildlife, and whole ecosystems. It involves application of a assortment of techniques to analyze the impact of toxic agents on life beings and provides powerful tools for measuring the hazards associated with the presence of these agents. It draws on a assortment of scientific subjects to depict, step, explain and predict the badness and frequence of inauspicious effects on life beings due to environmental poisonous exposure. Pollution, depletion of resources and decomposition of ecological maps are of planetary, regional and local concerns. Environmental toxicology nowadayss many practical applications to these jobs. The findings are used by authorities bureaus to put new pollution control criterions and to analyse the badness of harm in an ecosystem and develop the smartest ways to travel about cleaning it up. Land development co mpanies may besides work with environmental toxicologists to do certain that glade and building attempts are every bit environmentally-friendly as possible. It involves proving dirt, H2O, and air samples to look for the beginning pollution, and utilize their findings to better understand wellness impacts on native species. Pakistan, as developing state, is confronting challenges with a figure of serious environmental issues such as devolution of natural resources, industrial and vehicular pollution, pollution of coastal environment, impairment of human wellness. Sum uping in fiscal footings, the one-year cost of environmental disparagement in the state is about 4.3 % of GDP ( US $ 4.3 billion ) . This workshop is about the turning sum of pollution in Pakistan. Examines findings of different surveies turn outing that wellness is being adversely affected by a assortment of environmental contaminations. The above state of affairs has arisen due to a figure of factors including high pop ulation growing rate, predominating poorness, unplanned urban and industrial enlargement, deficient accent on environmental protection in the authorities policies, deficiency of public consciousness and instruction and deficiency of institutional capacity and resources for effectual environmental direction. To forestall continued environmental debasement and the diminution of human & A ; environmental wellness, interactions between human, other life beings and the environment have to be in harmoniousness. This is accomplishable through an integrated, holistic attack embracing instruction and research activities in natural scientific disciplines, socio-economic and political factors with technological, economic and socio-cultural intercessions. Increasing consciousness of environmental debasement is ensuing in proliferation of environmental statute law throughout the universe. This thrust towards greater environmental protection has created a demand for scientists skilled in measurin g environmental resources and more significantly the jobs associated with their development. Environmental appraisal may be required to measure the biological, physical or hydrological resources of any environment, and to put these resources within a wider geographical context. This workshop is an attempt to supply a wide foundation of scientific based accomplishments to germinate, fiting environmental professions, peculiarly in countries associating to environmental protection and direction. Furthermore, the national and international demands have been under concern for better environmental direction understanding the inter-relationship between sustainable economic development and environmental protection. Opening comments from Prof. Dr. Muhammad Ashraf, Chairman section of pharmacological medicine and toxicology/the Director Research UVAS, were followed by that of Prof. Dr. Mohammad Nawaz, Vice Chancellor of the Exchequer UVAS, and Prof. Dr. Mrs. Kausar Jamal Cheema, Dean Faculty of Natural Sciences, Lahore College for Women University, all of whom emphasized the importance to use the corporate wisdom in proviso of improved methods for toxicity appraisal and rational agencies for gauging wellness hazard in order to advance public wellness and to supply a better and safer environment to forestall wellness jobs before they occur. They added further it is our mission to develop new environmental toxicologists and reference pertinent environmental toxicology inquiries through instruction and research in countries such as chemical destiny, bioavailability, biological consequence, toxicokinetics, and mechanisms of action. A focal point on interdisciplinary attacks and scientific accomplishm ents is cardinal to our instruction and research activities. Dr. Sohail Ejaz ( co-author of this study ) , PhD, University of Cambridge, UK co-ordinator and workshop organiser presented on the advanced appraisal techniques for measuring impact of Air Pollution upon Neuroinflammatory diseases of Central nervous system and how these surveies could be implemented in our research labs. New dimensions have been added to the array of result steps. Medical outcomes research now recognizes that patient wellbeing should be loosely conceptualized and measured strictly, in add-on to sing the biological procedure of the disease itself. As a consequence, health-related quality of life, the perceptual experience of wellbeing, is now considered a necessary constituent of results research. Toxicologic surveies have besides gained in edification through incorporation of more sensitive indexs of consequence and the careful tracing of the relationship between exposure and biologically relevant doses to aim sites, which may now be considered at a molecular degree . He besides gave an overview of all his research activities conducted at Department of Clinical Neuroscience and how to work upon such techniques in our state with scarced resources and what marks to be achieved farther to get the better of environmental pollution issues in Pakistan. Dr. Sohail Ejaz bring to a stopping point to develop and back up research plans, outreach and other services that address critical issues in environmental wellness and toxicology. An international talker Prof. Dr. Gerry Amor Camer, Dean, College of Veterinary Medicine from University of Eastern Philippines, wide casted through picture conferencing installation. He shared his singular research work on tissue toxicology and presented a talk on â€Å" Understanding the pathology of tissues exposed to assorted toxins and pollutants † . Assessment of the environmental effects of chemicals is complicated as it depends on the beings tested and involves non merely the toxicity of single chemicals, but besides their synergistic effects, genotoxicity, mutagenecity and immunotoxicity testing. He farther elaborated that a figure of stressors affect the environment and sometimes when demoing interactive effects they become hard to quantify or foretell their single effects. Therefore, there is a demand to understand the poisonous effects at molecular degrees to foretell their effects and bing techniques to be invariably modified to supply better agencies of their qua ntification. Dr. Zulfiqar Ali, Department of wildlife and ecology, UVAS, presented on Beginnings and Health effects of different Air pollutants. The mechanisms for patterning and understanding the destiny of air pollutants through atmospheric conveyance, deposition into H2O and dirt, bioaccumulation, and ultimate consumption to receptor variety meats and systems in the human organic structure are complex. These require more experimental and theoretical developments in order to bring forth attacks for word picture and appropriate schemes and checks for testing in order to observe the harmful agents and forestall them from making sensitive end points. This seminar and workshop provided research workers from all over Pakistan a comprehensive platform where all aspects of environmental pollution as it exists in our state to be to the full explored and a forum to these professionals and research workers to discourse and present latest research tendencies and consequences in the field of Toxicology. Such enterprises help to back up the survey, analysis, and solution of environmental jobs which are finally impacting the wellness of human existences, animate beings, workss, dirts and over all eco-system unity. Prof. Dr. Muhammad Ashraf highlighted different research activities rendered by the section of Pharmacology and Toxicology in the recent old ages at his establishment. He discussed the constitution of new research labs at the section an attempt to open room accesss to many new dimensions therefore advancing the promotion and application of scientific research related to the contaminations. This included the constitution of Angioge nesis & A ; Toxicology lab ( ATRL ) and a Neuropharmacology lab in the module a progressive measure for Applied Neuropharmacology & A ; Cancer research. He elaborated further that our research aims to find how environmental pollutants interact with cellular maps and give rise to durable inauspicious wellness effects in craniates including worlds. We are peculiarly interested in toxic effects that target the endocrine system, the generative system and the early encephalon development and other systems in craniates. Enzyme-catalysed activation in mark cells and tissues and receptor-mediated responses are of import countries of research. With an debut of these research labs, it is besides an attempt in pulling really high quality pupils across Pakistan and foreign qualified and relevant module members to take lead on feasible research undertakings needed to turn to our country-specific jobs. Speakers from assorted universities and Govt. sections presented their research undertakings and research documents. Mr. Khaleeq Anwar, PhD Scholar, presented his work on â€Å" Impact of Automobile jinrikisha on Public wellness † . He presented grounds that Automobile jinrikishas are among one of the major beginnings of air pollution in Pakistan, contaminations released from them include the major pollutants Carbon Monoxide ( CO ) , Nitrogen Oxides ( NOx ) , Hydrocarbons ( HC ) and Particulate Matter ( PM ) showing their annihilating effects in deteriorating public wellness. To hold a control over contaminations realized by these two-or three stroke conventional jinrikishas CNG jinrikisha were introduced. Mr. Rizwan Ahmad, Assistant Director, Vehicular Pollution Control, Govt. of Punjab, farther extended the talk by showing on â€Å" Advantages of CNG over other fuels † . He presented his survey on the nature of the poisons wastewater by firing natural gas as fuel and a comparative analysis was made between the nature of the contaminations released by both conventional car jinrikisha and CNG jinrikisha. Statistically important information was evidenced that emphasized the usage of CNG jinrikisha to be preferred over the conventional two-or three shot jinrikishas. Lubna Shakir, PhD Scholar, discussed the public wellness jobs aroused due to dispatch of tannery wastewater effluent straight into the land in the metropolis of Kasur. The environment is under increasing force per unit area from solid and liquid wastes emanating from the leather industry. These are inevitable byproducts of the leather fabrication procedure and cause important pollution unless treated in some manner prior to dispatch. The consequence of inordinate pollutant degrees normally found in tannery wastewaters can be terrible. Water is so contaminated that drinkable H2O has high degrees of Cr and other poisons have been reported in appreciable sums unfit to be used by public. She presented a comprehensive talk entitled, â€Å" Chemical, microbiological and toxicological showing of tannery wastewater effluent † . In her work she quantified the assorted poisons and studied their hurtful effects utilizing research lab animate beings by utilizing assorted dilutions of this tannery waterwaste. She farther elaborated her talk that appraisal of the environmental effects of chemicals is complicated as it depends on the beings tested and involves non merely the toxicity of single chemicals, but multiple factors are involved in relation to wellness behaviours, which may frequently ensue in inauspicious wellness results. Zahida Umer, a immature research worker, outlined the informations demoing the Measurement of pollution degrees in different countries of Lahore by utilizing C monoxide, sulfur dioxide metres, and other available contaminant measuring metres and impacter for particulate affair in different countries of Lahore and provided a comparative analysis of these poisons at different countries. She farther lucubrated her talk by explicating different methodological analysiss for air pollution measuring. Air pollution can be straight measured as it is emitted by a beginning in mass/volume of emanation ( e.g. , grams/m3 ) or mass/process parametric quantity ( e.g. , grams/Kg fuel consumed or grams/second ) . Air pollution can besides be measured in the ambiance as a concentration ( e.g. , micrograms/m3 ) . Ambient air supervising informations is used to find air quality, set up the extent of air pollution jobs, assess whether established criterions are being met, and qualify the possible human w ellness hazard in an country. Alternatively, air pollution concentrations can be simulated utilizing computing machine theoretical accounts, and so validated utilizing informations collected from direct measurings at selected proctors or beginnings. Air pollution informations and theoretical accounts are used together to analyze the impacts of control schemes on the ambient air. Kanwal Zahra, Government College University, presented on â€Å" Effectss of industrial wastewater on the thyroid secretory organs of human population † . The human organic structure is vastly complex, and our cognition and consciousness of its complexness continues to turn. One of the most disquieting finds in recent old ages concerns the possible functions of environmental chemicals on endocrinal systems. Among the endocrines ( â€Å" chemical couriers † ) operating within the hormone system are estrogen ( a female sex endocrine produced by the ovaries ) ; thyroid endocrine ( act uponing the map of virtually every cell in the organic structure ) ; and ACTH ( produced by the pituitary secretory organ to act upon the release of epinephrine from the adrenal secretory organ ) . Endocrine systems can be affected by these pollutants by interfering with the normal communicating between the courier and the cell receptors, the chemical message is misinterpreted, bring forthing unnatural response ( s ) in the organic structure. As thyroid secretory organs let go ofing endocrines act uponing the entire metabolic rate of the organic structure, in her survey she evidenced the assorted pathological results of thyroid poisoning by these industrial wastes and could be the possible damaging effects resulted. Prof. Dr. Sharif Mughal, Government College University, discussed the impact of assorted poisons on Marine environment. Petroleum hydrocarbons are found in sea surface movie throughout the universe. The oceans have served as a depository for a battalion of wastes and receive wastewater from rivers, watercourses, and groundwater. Atmospheric deposition of polycyclic aromatic hydrocarbons ( PAHs ) and other hydrocarbons adds to the load of pollutants in the marine environment. Industrial smokestacks, incinerators, outfall pipes, cars, lawn chemicals, agricultural chemicals, places, concerns, commercial ships, and motorised pleasance trade are all beginnings of contaminations. Many of these chemicals are fat-soluble and come to shack in the fatty tissues of Marine animate beings. Some of these chemicals have been characterized as endocrinal disrupters ; some are believed to cut down generative success, to interfere with developmental procedures, and/or to stamp down immune map. Other ch emicals, such as PAHs, do non bioaccumulate in marine mammals but may hold inauspicious impacts on the wellness of Marine animate beings through repeated exposure and metabolic response. He evidenced the above scenario by showing his survey on the Serological and histological alterations in the liver of Labeo Rohita dur due to fluoride poisoning. An attempt to qualify the types of lesions produced by these chemical contaminations found in, the metabolic response to such contaminations, and the extent of tissue harm caused by exposure to these contaminations. He farther elaborated his talk that animate beings are exposed to natural poisons in their native environments every bit good as to man-made chemicals and drugs. Factors that affect the toxicity include ; those related to the poisons, which influence how it A ­A ­enter and finally act upon the factors related to the host animate beings that change its ability to detoxicate or accommodate to the poison. The concluding Lecture of the workshop was presented on the subject, â€Å" Word picture of Environmental pathologies by immunohistochemistry † by Dr. Sohail Ejaz, PhD, University of Cambridge, England. He flesh out his talk that Environmental toxicity encompasses the survey of the toxic belongingss of non merely man-made chemicals but natural besides, including their effects on worlds and animate beings every bit good as their motion and destiny in the environment. It is a demand to develop research techniques for the appraisals of effects of these pollutants and supervising their deadly effects non on human wellness merely but impacting every life being and our eco-system. Therefore seting our joint attempts to supply a better and safer environment to forestall wellness jobs before they occur. Decision: This was a variegate workshop to back up and advance the survey, analysis, and solution of environmental jobs which finally impacting the wellness of human existences, animate beings, workss, dirts, harm edifices and other belongings and upheaval of awareness degree at National and International degree through research and development. We can populate a healthy life in a clean environment and it can merely be achieved by recognizing and understanding the importance of clean environment. Therefore to supply consciousness about the effects of all possible environmental pollutants and the corresponding steps to be taken to diminish contaminations exposure. Besides to promote research techniques for the appraisal of effects of these pollutants and supervising their deadly effects on human wellness and conserving and protecting our environment. Disclosures and Auxiliary Information: This workshop was organized at Department of Pharmacology & A ; Toxicology, University of Veterinary and Animal Sciences, Lahore in coaction with the Department of Clinical Neuroscience, University of Cambridge, UK This meeting was funded by Higher Education Commission, Islamabad, Pakistan.

Examples of How You Would Protect the Rights and Promote the Interests of Disabled People Essay

†¢Respecting and maintaining the dignity and privacy of service users †¢Promoting equal opportunities for service users and carers Example: If encounter a disabled patient that needs to take a bed bath you and he/she cannot manage to give bath to his/herself, first of all you need introduce yourself to them, and explain why you are going to give them a bath and make sure to close the door/curtain for their privacy and always put a cover them if you are going to give them a bed bath. Example: in some schools there are disabled people who are willingly to learn and achieve new goals. And in some cases there are no ramps for the disabled student in school. The college must have ramps and lifts for the disabled student because some of them are in wheel chairs and they can’t manage to climb up in the stairs Give 2 examples of how you would strive to establish and maintain the trust and confidence of disabled people: †¢Being honest and trustworthy †¢Respecting confidential information and clearly explaining agency policies about confidentiality to service users and carers Example: A patient tells you about something that happened to her a long time ago and asks that you never repeat it. Being trustworthy, you never repeat or tell anyone about the secrets of others. Example: The doctor is asking her nurse if how is the treatment of their patient in the public area then the nurse remind the doctor that they are in public area then the nurse need to move place where no one can hear what will the nurse is going to say. Give 2 examples of how you would promote the independence of disabled people while protecting them as far as possible from danger or harm: †¢Following practice and procedures designed to keep you and other people safe from violent and abusive behaviour at work †¢Promoting the independence of service users and assisting them to understand and exercise their rights Example: The patient asked the nurse if she can change the bedding because she is soaking wet. But before changing the bed, the nurse needs to lift the patient and move her into another bed because her patient is unconscious. The nurse needs to call a colleague to help her lift the patient to avoid the wrong technique of manual handling and lifting. Example: There is this patient who is in walk therapy and now this patient wants to use the toilet. Then she asked you not to help her but you know that she can’t handle herself. If you can still help the patient and promote her independence by telling that you will be helping her to stand up to bed. And if crutches are visible, the patient can use it for walking without your help but you need to make sure that you are watching your patient. Give examples of how you would respect the rights of disabled people whilst seeking to ensure that their behaviour does not harm themselves or other people. †¢Following risk assessment policies and procedures to assess whether the behaviour of service users presents a risk of harm to themselves or others †¢Taking necessary steps to minimise the risks of service users from doing actual or potential harm to themselves or other people Example: If you are working in kitchen inside the hospital. And you are about to do meals for the patients, you need to follow the procedures on how will you reduce the risk. Washing hands is the main thing you need to do. Usually before touching any utensils you need to make sure that you are clean and tidy. E.g. hair must be tied up, no jewelleries, make sure you have aprons, clean hands and nails. You can also wear personal protective equipment (PPE) if at risk of exposure to blood and bodily fluids, saliva, mucus, urine, faeces. Example: Give examples of how you would uphold public trust and confidence in social care services whilst providing a service a service for disabled people. †¢Form inappropriate personal relationships with service users †¢Abuse, neglect or harm service users, carers or colleagues †¢Put yourself or other people at unnecessary risk Example: Example: Give examples of how you would be accountable for the quality of your work and take responsibility for maintaining and improving your knowledge and skills about disabled people. †¢Maintaining clear and accurate records as required by procedures established for your work †¢Working openly and co-operatively with colleagues and treating them with respect Example: Two different nurses has been asked to give medication to a disabled child, the first nurse who has duty in the morning has given the right dose but the first nurse forgot to write the time when did he/she gave the medicine so this person write the wrong time of medication. When the second nurse came in this nurse also gave the right dose of a drug but the problem is the nurse didn’t know that the record of time isn’t righ and situation made to slow down the heart rate of the child. This is an example of inaccurate records. To avoid this kind of situation you need to know the †five rights† before giving medication. ïÆ' ¼Right Patient ïÆ' ¼Right Dose ïÆ' ¼Right Drug ïÆ' ¼Right Route ïÆ' ¼Right Time

CTC

To focus firmly on the â€Å"you† view, writers should scrub all uses of I and we from their writing. Do you agree or disagree? Why? I disagree with writers scrubbing out all uses of I and we from their writing, but they should try to use those words as little as possible. It is true as stated In the book the catchiest words you can use are you and your. When we as consumers, see an ad or talk to a representative, we want to know how or where we are being benefited ND not see or hear a bunch of Xi's or woe's.The flipped of removing those words are responses possibly becoming too wordy. There Is an example In the book on peg. 43 that I have put below where I believe the ‘You† view would have to be changed to; [Would you mind releasing your account number so your records can be located and this problem of yours can be solved? ] I changed It this way because If removing those two words you would also have to remove me as well.Now I believe It does not sound as polite as the original change. Some Xi's or woe's are necessary to sound polite and let consumers know that although this is about them, the business is not completely removed from interacting with them. â€Å"l/We† View â€Å"You† View I need your account number before I can do anything Would you mind giving me your account number so that I can locate your records and help you solve this problem?

Ethnic Group Of Bangladesh Essay

FIRST OF ALL I LIKE TO SHOW GREAT RESPECT TO OUR ALMIGHTY FOR GIVING ME AN ABILITY TO CARRY ON THIS TYPE OF ASSIGNMENT ON THE WAY TO COMPLETION AND FINALIZATION TO MY SUCCESS. THEN I WOULD LIKE TO THANK OUR HONORABLE TEACHER SHAMSHAD CHOWDHURY FOR GIVING ME THE ACTUAL IDEAS AND CLUES FOR THE ASSIGNMENT. ESPECIALLY THANKS TO THE AUTHORITY OF SHANTO-MARIAM UNIVERSITY OF CREATIVE TECHNOLOGY FOR SELECTING THIS KIND OF SUBJECT THAT REALLY WOULD BE A PIONEER STEP ON OUR FUTURE AND TO MAKE A GREAT PLAN FOR THE FURTHER ACTIVITIES AND TO THE NEAR NEXT 1 | P a g e Ethnic Group Of Bangladesh. 1. Introduction : BANGLADESH IS QUITE RICH IN ETHNIC CULTURE. THERE ARE ABOUT THIRTY-FIVE ETHNIC COMMUNITIES LIVING IN DIFFERENT PARTS OF THE COUNTRY. THE MAJOR ETHNIC COMMUNITIES ARE CHAKMA, MURMA, GARO, SANTAL, HAJONG, TIPRA, KHASI, MURANG, SHENDHU, PANKO ETC. THEY STRUGGLE TO MAINTAIN THEIR LIFE STYLE, CULTURE AND PROTECT DISTINCT RELIGIOUS BELIEFS FROM THE INFLUENCE OF THE DOMINANT CULTURE AND RELIGIONS. IN THE NORTH AND NORTHWESTERN BELT OF BANGLADESH A NUMBER OF ETHNIC COMMUNITIES LIVE WHO STILL HAVE TO STRUGGLE HARD TO SUSTAIN THEIR ORIGINAL CULTURE AND TRADITIONAL HERITAGE. THE ADIVASIS IN THIS REGION COMPRISES OF SEVERAL GROUPS SANTAL, ORAON, MUNDA, MAHALI, MAHATO, MALPAHARA ETC. AMONG THE ETHNIC PEOPLE IN THE NORTH AND NORTHWESTERN BELT OF BANGLADESH SANTALS ARE LARGEST IN NUMBER. BUT THERE IS NO ACCURATE AND RELIABLE STATISTICS REGARDING THEIR ACTUAL POPULATION. THERE IS ALSO A GREAT DIFFERENCE BETWEEN THE OFFICIAL AND UNOFFICIAL FIGURES AND ESTIMATES. ACCORDING TO THE GOVERNMENT CENSUS OF 1991, THE ADIVASI POPULATION WAS ESTIMATED 3,14,337 IN 16 ADMINISTRATIVE DISTRICT OF THE RAJSHAHI DIVISION. BUT AS CLAIMED BY AN INDIGENOUS COMMUNITY LEADER, BADLA ORAON OF DINAJPUR ADIVASI ACADEMY, THE. NUMBER OF INDIGENOUS PEOPLE IN RAJSHAI DIVISION WAS 3,222,000 WAY BACK IN 1984. A SURVEY REPORT REVEALS THAT THE TOTAL POPULATION OF SANTAL IS 143932 IN DINAJPUR, RAJSHAHI, BOGRA, PABNA AND SOME OTHER AREAS OF BANGLADESH. ACCORDING TO THE OTHER SOURCES, THE TOTAL NUMBER OF SANTALS ARE MUCH HIGHER THAN ESTIMATED. MOST OF THE SCHOLARS ALSO QUESTIONED THE AUTHENTICITY OF THE NUMERICAL DATA. IN THEIR OPINION, THE CENSUS TAKES LANGUAGE AS THE BASIS FOR IDENTIFYING ANY PERSON AS BENGALI OR INDIGENOUS. THEY HAVE ALSO ALLEGED THAT THE EXISTING POLICY IS TO SHOW THE NUMBER LOWER THAN THE ACTUAL NUMBER. 2 | P a g e. Ethnic Group Of Bangladesh 2. Historical Background of the Santals SINCE HOW LONG THE SANTALS LANDED IN THE TERRITORY OF PRESENT BANGLADESH, IS NOT PRECISELY KNOWN. SOME BELIEVE THAT THE KHERWARS REACHED THE LAND OF BENGAL IMMEDIATELY AFTER THE FIRST CLASHES WITH THE INVADING ARYAN TRIBES (2500 B. C. ). WITH EVERY PROBABILITY THE SANTALS LANDED IN BANGLADESH WITH THEIR ACTUAL ETHNIC IDENTITY, NOT AFTER 1000 B. C. IT IS PROBABLE THAT THE SANTALS SCATTERED THROUGHOUT BENGAL AT THE TIME OF THE MUSLIM INVASION OF THIS REGION DURING THE LAST DECADES OF THE TWELFTH CENTURY OR AT THE BEGINNING OF THIRTEENTH CENTURY. IN THE WORDS OF FR. LUIZI PUSSETTO: â€Å"THE SANTALS RETIRED PROGRESSIVELY TOWARD MORE CALM REGIONS OR WHERE IT WAS MORE EASY TO DEFEND [THEMSELVES] FROM THE INVADERS†¦ † IN LATER TIMES, WITH THE HISTORIC SANTAL REVOLUTION IN 1855 UNDER THE BRITISH COLONIAL RULE IN THE INDIAN SUBCONTINENT, WHEN 30,000 THOUSAND SANTALS ARE BELIEVED TO HAVE BEEN KILLED, IT IS BEYOND ANY DOUBT THAT MANY OF THE SANTALS WERE DISPERSED INTO DISTANT LANDS AND GEOGRAPHICALLY ISOLATED TERRITORIES. MANY OF THEM EVEN CROSSED THE RIVER GANGES AND END UP IN THE EAST, THE PART OF PRESENT BANGLADESH. MANY THINK THAT THE EARLY SANTALS CAME TO NORTH BENGAL IN SEARCH FOR JOB OPPORTUNITIES, ESPECIALLY WHEN THE RAILWAY TRACKS WERE UNDER CONSTRUCTION during the British rule in the second half of the 19th century. This may be one of THE REASONS THAT MOST SANTALS IN BANGLADESH ARE FOUND SETTLING ON BOTH SIDES OF THE RAILWAY LINES FROM NORTH TO SOUTH. 2. 1 THE NAME â€Å"SANTAL†: REGARDING THE NAME SANTAL, OPINIONS DIFFER AMONG THE SCHOLARS. FOR SKREFSRUD, THE NAME SANTAL IS A CORRUPTION OF SAONTAR, AND WAS ADOPTED BY THE TRIBE AFTER THEIR SOJOURN FOR SEVERAL GENERATIONS IN THE COUNTRY AROUND SAONT IN MIDNAPUR. W. B. OLDHAM OPINED THAT SANTAL IS AN ABBREVIATION OF SAMANTAWALA, WHICH HAS ITS ETYMOLOGY FROM SANSKRIT SAMANTA, ANOTHER NAME GIVEN TO THE COUNTRY AROUND SAONT. O’MALLEY IS OF THE OPINION THAT SANTAL IS AN ENGLISH FORM ADOPTED FROM HINDI WHICH CORRESPONDS WITH THE FORM SAOTAL USED BY THE BENGALI SPEAKING PEOPLE. MOST ANTHROPOLOGISTS AGREE THAT SANTAL IS A NAME GIVEN TO THIS TRIBE BY NON-SANTALS. HOWEVER, SANTALS PREFER TO CALL THEMSELVES HOR MEANING â€Å"HUMAN BEING OR PERSON. † FOR THE SANTALS THE CONCEPT HOR BEARS A RICH CONNOTATION TO MEAN A PERSON WITH QUALITIES OF INTELLECT, OF KNOWLEDGE, OF WISDOM; THEY REFER THEMSELVES AS A TRIBE WITH DIGNITY AND FULL HUMAN POTENTIALITY. THE SANTALS ARE PROUD OF THEIR IDENTITY THAT DEFINES THE TRAITS OF SOLIDARITY AND UNIQUENESS AS A GROUP. 3 | P a g e Ethnic Group Of Bangladesh 2. 2 ORIGIN, RACE, AND LANGUAGE: AS TO THE â€Å"ORIGIN† OF THE SANTALS, VERY LITTLE IS KNOWN FOR CERTAIN. THE SANTALS HAVE NO RECORDED HISTORY. LIKE OTHER ANCIENT SOCIETIES, SANTALS HAVE TRIED TO EXPLORE THE MYSTERIES OF CREATION, HISTORY AND LIFE BY MEANS OF MYTHS AND LEGENDS. FOLLOWING THE ANTHROPOLOGICAL DATA, SOME AUTHORS CLASSIFY SANTALS AS PRE-DRAVIDIAN AND OTHERS AS PROTO-AUSTROLOIDS; AND OTHERS AS ABORIGINALS OF THE NORTHWEST. THUS, THE OPINIONS IN THIS RESPECT ARE VERY DISCORDANT. THE SANTALS DO HAVE THEIR OWN MYTHOLOGY OF CREATION AND MANY BELIEVE THAT THEY ALL HAVE COME FROM PILCU HARAM AND PILCU BUDHI, WHICH IS LIKE ADAM AND EVE IN THE BIBLE. SANTALI IS THE MOTHER TONGUE SPOKEN BY THE SANTALS. IT IS A MUNDA LANGUAGE OF THE KHERWAR GROUP THAT BELONGS TO THE MUNDA-MON-KHMER OR ‘AUSTRO-ASIATIC’ SUB-FAMILY. BUT THERE ARE OTHER DIFFERENT OPINIONS ON THIS TOO. ACCORDING TO N. PRASAD, â€Å"SANTALI IS THE RICHEST DIALECT AMONG ALL THE TRIBAL DIALECTS OF BIHAR. † 2. 3 GEOGRAPHICAL LOCATION: IN BANGLADESH, THE SANTALS ARE FOUND MOSTLY IN NORTH BENGAL (NORTHERN PART OF BANGLADESH) ESPECIALLY IN THE THEN GREATER DISTRICTS OF DINAJPUR, RANGPUR, BOGRA, AND RAJSHAHI. ACCORDING TO THE CENSUS OF 1881, THE SANTALS RESULTED PRESENT IN THE DISTRICT OF KHULNA, PABNA AND CHITTAGONG IN THE SOUTH. MANY SAY THAT THE SANTALS, WHO ARE IN SYLHET, ARE THE ONES WHO MIGRATED FROM THE DISTRICTS MENTIONED ABOVE AND CAME HERE MAINLY TO WORK IN THE TEA GARDENS AS LABORERS. IN SHORT, THE SANTALS OF BANGLADESH ARE ALMOST ALL DERIVED FROM THOSE EMIGRATED FROM THE SANTAL PARGANA IN INDIA AND NOTHING DISTINGUISHES THEM FROM THOSE WHO ARE STILL LIVING THERE, WITH THE EXCEPTION, PERHAPS OF THE USE OF BANGLA WORDS THAT ARE SANTALIZED. IN RECENT TIMES SOME OF THE BANGLADESHI SANTALS ALSO STARTED GOING ABROAD TAKING EMPLOYMENT OPPORTUNITIES. 4 | P a g e Ethnic Group Of Bangladesh 3. THE WORLDVIEW THE SANTALS ARE SIMPLE AND UNSOPHISTICATED PEOPLE. LIKE ANY OTHER PEOPLE, THE SANTALS HAVE DEVELOPED THEIR OWN WORLDVIEW, A SYSTEM SUITED TO DEAL WITH THE BASIC PROBLEMS OF LIFE AND ITS MEANING. THEY HAVE PERCEIVED THE ENIGMA AND THE BASIC DICHOTOMY OF HUMAN EXISTENCE—LIFE AND DEATH, GOOD AND EVIL FROM THEIR OWN PERSPECTIVE. FOR THE SANTALS, LIFE, HEALTH, WEALTH, PROSPERITY, HAPPINESS, TRIBAL SOLIDARITY, RELIGIOUS BELIEF, MORES, ETC., ARE â€Å"GOOD†; AND DEATH, ILLNESS, POVERTY, MISFORTUNE, INJURY ETC. ARE â€Å"EVIL†. THEIR RELIGIOUS EXPERIENCES IS MEDIATED THROUGH THEIR CULTURE AND ARE EXPRESSED IN TERMS OF SYMBOLS, METAPHORS, MYTH, LEGENDS, FOLKLORE, SONGS, CULT, RITUALS AND SO ON. THE Santals consider Th kur Jiu ? (Life Giver) or Cando Baba (Sun Father) or Marang BURU (GREAT MOUNTAIN) AS THE SOURCE OF ALL â€Å"GOOD†; WHILE IT IS THE â€Å"EVIL EYE†, THE â€Å"evil mouth† and the b ric’ bonga ? or malevolent spirits who cause harms in human LIFE. THEREFORE, WHILE ACKNOWLEDGING THE SUPREME BEING, THEY ALSO PROPITIATE THE. BONGA IN AN ATTEMPT TO SOLVE THE PROBLEMS OF SUFFERING, SICKNESS, AND OTHER CRISIS. ALL THESE QUITE OFTEN LEAD THEM TO SUPERSTITIOUS BELIEFS AND GIVE RISE TO PROMINENCE OF THE FEAR OF THE BONGA. FOR THE SANTALS EVERY NEWBORN CHILD COMING FROM THE INVISIBLE AND SHADOWY WORLD NEEDS TO BE PURIFIED, IDENTIFIED AND INTRODUCED TO THE SANTAL SOCIETY. MUCH OF SUCH REALITIES ARE EXPRESSED THROUGH THE RITUAL CEREMONIES PERFORMED AFTER A CHILD IS born. The ritual of the janam ch ti r? ? (birth purification and name-giving ritual) is ONE EXAMPLE WHERE THESE ASPECTS ARE ENACTED THROUGH BATHING, SHAVING THE HEAD OF. THE BABY, DIVINING OF ARWA RICE (UNBOILED RICE) GRAINS AND WELCOMING OF THE BABY BY THE COMMUNITY. THE DEATH PURIFICATION CEREMONIES LIKE FUNERAL RITES OF BHANDAN, OR MORA KARAM (AFTER-DEATH CELEBRATION) PROVIDE FURTHER DETAILS OF THE SANTAL-BELIEF SYSTEM THAT THE DEAD PERSON GOES BACK TO THE SAME SPIRIT-WORLD OF LIFE FROM WHERE HE/SHE HAD COME AS A BABY AND REMAINS DEFILED AND DEFILING, FOR WHICH REASON NOT ONLY THE FAMILY THAT NEEDS PURIFICATION, BUT THE VERY RETURN OF THE DECEASED. PERSON TO ITS ORIGINAL STATE OR SHADOWY-WORLD IS ALREADY DEFILING BECAUSE IT IS A TRIBELESS-STATE, CONDEMNED AND SINFUL STATE AND BECAUSE IT HAS BEEN CREATED FOR THE PUNISHMENT OF THE SINS OF GREED AND PRIDE. HENCE, THE DECEASED PERSON NEEDS TO BE BROUGHT BACK 5 | P a g e Ethnic Group Of Bangladesh SPIRITUALLY TO HIS/HER OWN FAMILY AND IS INSTALLED AS AN INVISIBLE MEMBER AS HAPRAM (ANCESTOR). THE DECEASED, ALTHOUGH INVISIBLE, REMAIN A PERMANENT MEMBER OF THE FAMILY AND ARE REMEMBERED AND RESPECTED DURING ALL THEIR FAMILY OCCASIONS. THE SANTALS BELIEVE THAT â€Å"WHEN [A] HUMAN BEING BECOMES PERFECTLY FREE FROM ALL GREED AND PRIDE THIS STATE WILL BE REMOVED AND THAT WILL BE THE NEW CREATION, WHICH IN CHRISTIANITY MAY BE COMPARED WITH THE STATE OF SALVATION. FOR THE SANTALS, THERE IS NO CLEAR DISTINCTION BETWEEN THE SACRED AND THE PROFANE, RELIGIOUS AND NON-RELIGIOUS, SPIRITUAL AND THE MATERIAL AREAS OF LIFE. ANIMALS AND THE MATERIAL WORLD ARE AT THE DISPOSAL OF HUMAN BEINGS FOR THEIR SELF-PRESERVATION AND WELL-BEING. MOREOVER, SANTAL-LIFE IS CLOSELY RELATED TO NATURE AND TO THE WHOLE OF CREATION. LAND AND FOREST REMAIN UNITED WITH SANTAL-IDENTITY AND ARE VERY MUCH REFLECTED IN THEIR LIVES, LOVE, POETRY, SONGS, DANCE AND MUSIC. THE SANTALS, FOR EXAMPLE, ADDRESS TO THE â€Å"SUPREME BEING† AS CANDO BABA (SUN FATHER) AND THE STARS. TOO HAVE DIFFERENT NAMES. ACCORDING TO ARCHER, â€Å"ALTHOUGH FIELDS, HOUSES, MEN AND WOMEN SEEM TO CONSTITUTE A SANTAL VILLAGE, SANTALS REGARD THEM AS AT MOST A PORTION OF THEIR TOTAL WORLD. † 6 | P a g e Ethnic Group Of Bangladesh 4. THE SANTALS IN THEIR SOCIO-CULTURAL REALITIES 4. 1 THE SANTAL-VILLAGE: THE SANTAL VILLAGE IS A PATTERN OF SANTAL LIVING AND IT IS THE MOST TRADITIONAL AND ANCIENT INSTITUTION, WHICH CRYSTALLIZES THE WHOLE SYSTEM OF SOCIAL, POLITICAL, AND RITUAL STRUCTURES. IT COMES INTO EXISTENCE THROUGH THE SPECIAL DISPENSATION OF THE BONGA AND IS SANCTIFIED BY THEIR BLESSINGS. THE PRESENCE OF. DIFFERENT CLANS IN A VILLAGE DEMONSTRATES THE BEAUTY OF A COMMUNITY LIVING AND OBVIOUSLY THE DEMOCRATIC CHARACTER OF THE VILLAGE ADMINISTRATION ITSELF IS A SIGN OF INCREDIBLE RICHNESS OF THE SANTAL SOCIETAL DEALING AND LIVING. A SANTAL VILLAGE IS DEMARCATED WITH AN IMPLICIT BOUNDARY SO THAT IT MAY REMAIN FREE FROM OUTSIDE INTERFERENCE OF EVIL SPIRITS. THE SANTALS BELIEVE THAT QUARRELS AMONG FAMILIES AND GROUPS IN THE VILLAGE, NATURAL CALAMITIES, SICKNESS, EPIDEMICS, ETC. , ARE CAUSED BY LACK OF BALANCE BETWEEN THE FORCES OF GOOD AND EVIL. 4. 2 SOCIAL STRUCTURE OF SANTAL VILLAGE: THE PRIMARY FEATURE OF EVERY SANTAL. VILLAGE IS THE â€Å"MANJHI COUNCIL† OR THE VILLAGE COUNCIL HEADED BY A MANJHI (HEADMAN). THE VILLAGE COUNCIL IS THE REPRESENTATIVE BODY OF THE COMMUNITY CONSISTING OF SEVEN OFFICIALS, NAMELY: MANJHI, PARANIK (A DEPUTY HEADMAN), JOG MANJHI (AN OVERSEER OF THE VILLAGE ON MORAL ISSUES), JOG PARANIK (ASSISTANT TO JOG MANJHI), GODET’ (A MESSENGER), NAEKE (A village priest), and his assistant is Kud m Naeke?. These OFFICIALS IN FACT ARE THE SERVANTS, NOT THE MASTERS OF THE village and their role is purely functional. The M njhi? remains as the overall LEADER OF THE VILLAGE COUNCIL AND PRESIDES OVER THE VILLAGE MEETING BUT WITH THE. ACCEPTED PRINCIPLE THAT NO ONE OVERRULES ANY ONE ELSE. THE FUNCTIONS OF THE COUNCIL ON THE OTHER HAND, ARE CATEGORICALLY DIVIDED AMONG THE MEMBERS IN ORDER TO AVOID ANY OVERLAPPING. THE COUNCIL MEMBERS PERFORM THEIR FUNCTIONS IN ACCORDANCE WITH THEIR TRIBAL CUSTOMS AND TRADITIONS. THE PATTERN OF THE VILLAGE GOVERNANCE OF THE SANTALS IS MOSTLY DEMOCRATIC IN CHARACTER LIKE ANY OTHER DEMOCRATIC INSTITUTION. HOWEVER IN PRESENT TIME, WITH THE INTRODUCTION OF THE GOVERNMENT-SPONSORED UNION PARISAD (LOCAL ADMINISTRATIVE COUNCIL) THE SOCIAL CONTROL OF THE TRADITIONAL m njhi ? council of the Santals is mostly undermined. 7 | P a g e Ethnic Group Of Bangladesh FOLLOWING THE PATRIARCHAL PATTERN, THE MANJHI (LEADER) OF THE VILLAGE FOR THE SANTALS, IS ALWAYS A MALE. THE TITLE OF THE MANJHI IS GENERALLY HEREDITARY AND IT IS PASSED ON PATRILINEALLY. NOW-A-DAYS, THE MALE MEMBERS OF THE VILLAGE MAY ELECT OR EVEN SELECT THEIR OWN HEADMAN UPON COMMON CONSENSUS. THE TERM OF OFFICE IS INDEFINITE BUT CAN BE ALTERED BY GENERAL AGREEMENT ACCORDING TO THE NEED. ALTHOUGH THE OFFICE OF THE HEADMAN IS VOLUNTARY AND HONORARY IN NATURE, THE MEMBERS OF THE MANJHI COUNCIL ARE RESPONSIBLE TO THE COMMUNITY FOR THE SMOOTH RUNNING OF THE VILLAGE PARTICULARLY FOR SOCIAL MATTERS. 4. 3 THE CLANS: SANTALS ARE ENDOGAMIC AS A PEOPLE BECAUSE THEY CANNOT GET MARRIED OUTSIDE THEIR TRIBE, BUT THEY ARE EXOGAMIC AS CLAN BECAUSE THEY CANNOT BE married between the same clan (p ris? ). Traditionally the Santals used to have FOSTERED A TOTAL OF TWELVE CLANS BUT UNFORTUNATELY IN THE COURSE OF HISTORY ONE HAS BEEN MISSING. THE CLANS ARE: 1) BASKEY, 2) BESRA, 3) CORE, 4) HASDAK’, 5) Hembrom, 6) Kisku, 7) Marandi, 8) Murmu, 9) P uria, 10) Soren, 11) Tudu, and ? 12) BEDEA (THE LOST ONE). MAJOR FUNCTIONS OF THE CLANS ARE TO REGULATE MARRIAGE, INHERITANCE, SUCCESSION AND AFFILIATION (ALI 1988; ALSO HOSSAIN 2000). ONE BECOMES A CLAN MEMBER BY BIRTH. IT IS SAID THAT THESE CLANS ARE HIERARCHICALLY ORDERED ON THE BASIS OF OCCUPATION, LIKE: Kisku raja (king), Marandi Kipis r ? (wealthy or richer), Murmu Th kur ? (priest), Soren Sip hi ? (warrior), Tudu M nd ri ? ? ? (musician), and so on and so forth. HOWEVER, ACCORDING TO THE RESEARCHER, THESE OCCUPATIONAL HIERARCHIES OF STATUS DO NOT HAVE ANY IMPACT ON THE SANTALS IN DAILY LIVES. 4. 4 FAMILY AND MARRIAGE: FAMILY IS THE PRIMARY UNIT OF HUMAN SOCIETY. THE FAMILY AMONG THE SANTALS CAN BE TERMED AS OF BIOLOGICAL, JOINT, AND EXTENDED. A. HUSBAND, HIS WIFE AND THEIR UNMARRIED CHILDREN FORM PART OF THE BIOLOGICAL OR NUCLEAR FAMILY. A HUSBAND, HIS WIFE AND HIS MARRIED AND UNMARRIED SONS AND DAUGHTERS AND SOMETIMES HIS OLD PARENTS, BROTHER AND HIS FAMILY FORM PART OF THE JOINT FAMILY OR EXTENDED FAMILY TYPE. ACCORDING TO THE SANTALS, MARRIAGE IS AN UNION BETWEEN A MAN AND A WOMAN, WHICH IS SOCIALLY RECOGNIZED; CULTURALLY AND RELIGIOUSLY IT ALLOWS THE COUPLE TO LIVE IN A FAMILY. A SANTAL MARRIAGE CAN BE DESCRIBED ALSO AS A LEGAL TRANSFER OF DEPENDENCY OF THE 8 | P a g e Ethnic Group Of Bangladesh BRIDE, FROM HER FATHER’S FAMILY TO THE GROOM’S FAMILY. BY THIS TRANSFER, THE GROOM’S FAMILY DOES NOT ONLY ASSUME GUARDIANSHIP BUT ALSO ASSUMES CONTROL OVER ALL HER AFFAIRS. THROUGH MARRIAGE THE BRIDE LOOSES HER PATERNAL LEGAL IDENTITY AND ACQUIRES THE IDENTITY OF THE GROOM’S FAMILY. IN THE INSTITUTIONAL SENSE, MARRIAGE IS THE PARTNERSHIP BETWEEN A MAN AND A WOMAN REGULATED BY CUSTOMARY LAWS THAT ENHANCE LEGAL UNION BETWEEN THE SEXES AND DEFINE THE PROCEDURES FOR ESTABLISHING THE HUSBAND-WIFE RELATION, THE RECIPROCAL OBLIGATIONS AND THE ACCEPTED RESTRICTIONS UPON ITS PERSONNEL. AS TO THE ORIGIN AND INSTITUTION OF MARRIAGE, THE SANTALS BELIEVE THAT THE CREATOR. HIMSELF HAS ESTABLISHED MARRIAGE. THAT IS, THE THAKUR JIU WHO CREATED THE FIRST HUMAN PAIR (PILCU HARAM AND PILCU BUDHI) HAS ALSO INSTITUTED MARRIAGE. ALTHOUGH THERE ARE SOME INSTANCES OF POLYGAMY, MONOGAMY IS THE NATURE OF MOST SANTAL MARRIAGES. BESIDES SERVING SEXUAL NEEDS AND PROCREATION OF HEIRS, A SANTAL MARRIAGE HAS ALSO OTHER PURPOSES, SUCH AS COMPANIONSHIP, FORMATION OF FAMILY, ECONOMIC SECURITY, COOPERATION IN THE FAMILY ENTERPRISE, SOCIAL AND PSYCHOLOGICAL SECURITY, ETC. THUS, SANTAL MARRIAGE IS NOT ONLY BETWEEN TWO PERSONS OF OPPOSITE SEX BUT IT ALSO BECOMES A BOND OF UNION BETWEEN TWO FAMILIES, TWO VILLAGES, AND. ALSO INFLUENCES THE CIRCLE OF RELATIONSHIP AMONG THE RELATIVES. M. A. JALIL MENTIONS FOUR TYPES OF MARRIAGE AMONG THE SANTALS IN BANGLADESH. THESE ARE: 1) DANGWA BAPLA (CONTACT MARRIAGE), 2) ANGIR BAPLA (LOVE MARRIAGE), 3) OR BAPLA (FORCE MARRIAGE), AND 4) ITUT’ BAPLA (TACTICAL MARRIAGE). MOREOVER, SANTALS DO HAVE EXCEPTIONS ESPECIALLY IN THE CASE OF MARRIAGE BETWEEN CANDIDATES OF THE SAME CLAN. FOR EXAMPLE, WHEN THE MARRIAGE OF A YOUNG COUPLE OF THE SAME CLAN FOR A VALID REASON BECOMES NECESSARY, AND CONSANGUINITY OR AFFINITY DOES NOT PREVENT IT, THEY APPLY A JURIDICAL PRETENSE. IN SUCH CASE, AN ELDERLY COUPLE OF A DIFFERENT CLAN, ADOPTS THE BRIDE AS THEIR DAUGHTER THROUGH A SIMPLE RITUAL CEREMONY AND GIVES THE PROPER NAME TO HER. 4. 5 ANNUAL FESTIVALS AND CEREMONIES: THE SANTAL SOCIETY IS MARKED WITH FEASTS, FESTIVALS AND RITUAL CELEBRATIONS. ONE OF THE TERMS OFTEN used by the Santals is r sk? ? meaning happiness, or joy, WHICH IS NOT ONLY DEAR TO THEIR HEARTS BUT IS PART AND PARCEL OF THEIR LIFE. THUS, WE FIND DANCING AND SINGING HAVE A VERY IMPORTANT ROLE AT EVERY FESTIVAL OCCASION. IT BRINGS A SANTAL TO FORGET WORRIES AND STRESSES OF HIS OR HER 9 | P a g e. Ethnic Group Of Bangladesh DAY-TO-DAY LIFE. IN THE SOCIAL LIFE OF THE SANTALS, FEASTS AND FESTIVALS HAVE GREAT SIGNIFICANCE FOR THESE ARE THE LIVING EXPRESSION OF THE DEEP ASPIRATION OF JOY AND HAPPINESS, AND ALSO DEMONSTRATE THE FEELING OF COMMUNITY AND SOLIDARITY INTEGRATED AS PART OF THE NATURE OF THE SANTALS. MANY OF SUCH CHARACTERISTICS ARE EXPRESSED IN SONGS, MUSIC AND IN DANCE. IN FACT, THE SANTALS DON’T GIVE ANY SPACE TO INDIVIDUALISM AND IT IS REALLY DURING THE FEASTS AND FESTIVALS THAT AN INDIVIDUAL REALIZES HIMSELF OR HERSELF IN THE COMMUNITY AND HIS OR HER FUTURE ROLE IN THE LIFE OF THE COMMUNITY. ALTHOUGH, MOST OF THESE FESTIVALS SEEMINGLY APPEAR AS MERE GATHERING OF CLOSE FRIENDS AND RELATIVES, INDIVIDUALS OF THE SAME SUB-CLAN OR THAT CONCERN ONLY THE INHABITANTS OF A VILLAGE; YET, THERE ARE ALSO OCCASIONS THAT INVOLVE MORE VILLAGES, AS IT USUALLY HAPPENS ON THE OCCASION OF MARRIAGE WHEN PARTICIPATION IS MOSTLY UNANIMOUS. IN ANY OF THESE FEASTS AND FESTIVALS, THERE ARE CERTAIN RITES AND RITUALS BEING FOLLOWED OFTEN ACCOMPANIED BY SIMPLE OFFERING AT THE CENTER. ABLUTIONS AND UNCTION OF OIL, THE USE OF VERMILION TO MARK THE SACRIFICIAL VICTIM AND EVEN BEING USED BY THE PARTICIPANTS, BEARS A GREATER SIGNIFICANCE. IN FACT, SOME OF THESE FESTIVAL PERFORMANCES CONSIST OF SOME SORT OF WORSHIP OR FOLK CULTS. FROM THE RITES AND FESTIVALS OF THE SANTALS, IT IS QUITE CLEAR THAT THEIR ECONOMIC LIFE, SOCIAL ORGANIZATION AND RITUAL PERFORMANCES ARE INTERWOVEN MAINLY AROUND AGRICULTURE. THE SANTALS BELIEVE THAT THE ASPECTS OF MATERIAL LIFE MUST BE PROTECTED AND GUARDED BY APPROPRIATE RITES AND FESTIVALS; AND BONGA (SPIRITS) MUST BE SATISFIED BY GIVING THEIR DUE SHARES. MANY OF THE SOCIO-CULTURAL FESTIVALS AND RITUALISTIC CELEBRATIONS INDICATE THAT SANTALS. HAVE DEEPER INSIGHTS THAT GO BEYOND MERE EXTERNAL CELEBRATIONS. HOWEVER, DUE TO THE SCOPE AND LIMITATION OF THIS STUDY, WE ONLY MENTION SOME MAIN ANNUAL FESTIVALS AND CEREMONIES COMMONLY OBSERVED LIKE: SOHORAE (HARVEST FESTIVAL), BAHA (FLOWER festival), Erok’ (sowing of rice seeds in the field), Iri-Gundli N wai? (offering of THE FIRST FRUITS OF THE MILLET IRI), JANTHAR (OFFERING OF THE FIRST FRUITS OF THE WINTER RICE CROP). SANTALS ALSO HAVE OCCASIONAL RITES AND FESTIVALS, WHICH ARE NEITHER ASSOCIATED WITH AGRICULTURAL OPERATIONS NOR PERFORMED ANNUALLY. SOME OF THESE ARE: JOM SIM, MAK’ MORE AND KARAM. 10 | P a g e Ethnic Group Of Bangladesh 5. SOCIO-ECONOMIC AND POLITICAL REALITIES 5. 1 OCCUPATIONS AND LIVING: TRADITIONALLY SANTALS ARE MAINLY AGRICULTURISTS. THEY CLING TO THEIR LAND AS THEIR PRINCIPAL OCCUPATION AND MEANS OF SUBSISTENCE. ABOUT 95% OF THE SANTALS ARE INVOLVED IN AGRICULTURAL OPERATIONS. INDUSTRIOUS AND HARDWORKING AS THEY ARE, UNFORTUNATELY THE SCIENTIFIC SIDE OF THEIR KNOWLEDGE ABOUT CULTIVATION AND MANAGING THEIR LAND HAS NOT BEEN DEVELOPED. IN THE PAST THE MAJORITY OF THE SANTALS WERE LANDOWNERS, BUT DUE TO THE INCREASE IN POPULATION, EXPLOITATION BY MONEYLENDERS AND LANDLORDS, ILLEGAL. OCCUPATION OF THEIR LAND, POVERTY AND ILLITERACY, NATURAL CALAMITIES ETC. THE VAST MAJORITY OF THE SANTALS IN BANGLADESH HAVE LOST THEIR LAND PROPERTIES. AT PRESENT, NEARLY 80% OF THE SANTALS ARE LAND-LESS, FORCING THEM TO EARN THEIR LIVELIHOOD DEPENDING ON THE MERCY AND AVAILABILITY OF WORK IN THE FIELDS OF THEIR MUSLIM OR HINDU NEIGHBORS FOR THEIR MERE SUBSISTENCE. YET, IT IS SIGNIFICANT TO NOTE THAT TRADITIONALLY THERE ARE NO BEGGARS AMONG THE SANTALS. RATHER, THE SANTALS IN THE TIME OF DIRE POVERTY GO TO THE JUNGLE TO COLLECT WILD PLANTS, FRUITS, WILD POTATOES AND ROOTS OF YOUNG SHOOTS, FLOWERS, MUSHROOMS, ETC. HUNTING AND FISHING THAT USED TO BE PART OF SANTAL-LIVING, HAVE NOW BECOME SECONDARY IMPORTANCE DUE TO THE CHANGE OF SITUATION. LACK OF EMPLOYMENT OPPORTUNITIES IN THE VILLAGE AREAS, ALSO FORCED MANY SANTALS TO FLOCK TO THE NEARBY TOWNS AND CITIES IN SEARCH OF DAILY WAGES AND JOBS. THE WOMEN IN SANTAL SOCIETY PLAY AN IMPORTANT ROLE IN MAINTAINING THEIR FAMILIES BUT IN REALITY THEY REMAIN DEPRIVED OF THEIR EQUAL RIGHT, WHICH IS REFLECTED BY THE FACT THAT WOMEN ARE NOT ELIGIBLE FOR THE INHERITANCE OF PROPERTIES. SANTALS HAVE NEVER BEEN FOUND TO BE INTERESTED IN COMMERCE OR ANY SUCH PROFESSION TO AVAIL OF ECONOMIC SELF-RELIANCE. THIS IS ONE OF THE REASONS WHY. THEY REMAIN RATHER MARGINALIZED INVITING POVERTY IN THEIR LIVES. MOREOVER, MOST SANTALS DO NOT THINK ABOUT FUTURE, RATHER THEY ARE MORE CONCERNED FOR THE DAY; IT’S A DAY-TO-DAY LIVING AND THEY REMAIN SATISFIED AND HAPPY WITH THE LITTLE THEY CAN HAVE FOR MAINTAINING THEIR FAMILY. HOWEVER, DUE TO SOME PROGRESS IN EDUCATION, A SMALL NUMBER OF SANTALS HAVE BEEN ABLE TO MAKE LITTLE CHANGES IN THEIR WAY OF LIVING. 11 | P a g e Ethnic Group Of Bangladesh SOME HAVE TAKEN UP MODERN PROFESSIONS LIKE TEACHINGS, TECHNICAL ASSISTANCE, JUDICIAL ADVOCACY, NURSING ETC. 5. 2 POLITICAL REALITY: SANTALS, A PEACE LOVING PEOPLE HAVE NEVER BEEN FOUND INTERESTED IN POLITICS. YET, THEY HAVE ALWAYS REACTED WHEN THINGS WENT SEVERELY PAINFUL AND THEY WERE PUSHED AGAINST THE WALL WHEN THEY COULD NOT BEAR ANYMORE. THE HISTORIC SANTAL REVOLUTION IN 1855-56, THE TEBHAGA ANDOLON (SHARE CROPPERS’ MOVEMENT) IN 1945, AND THE NACHOL BIDROHO (FARMERS’ REVOLUTION) IN THE YEAR 1950, ARE THE CONCRETE EXAMPLES OF THE PAST. IN FACT, SANTALS HAVE ALWAYS BEEN USED BY OTHERS IN THE FOREFRONT BATTLE. ILLITERACY, ABSENCE OF ORGANIZATIONAL SET UP AND LACK OF GENUINE. LEADERSHIP HAVE KEPT THE SANTALS FAR FROM ACHIEVING ANY END RESULT. IN RECENT YEARS, SOME OF THE SANTALS HAVE BEEN FOUND TO TAKE ACTIVE ROLE IN THE LOCAL POLITICS BY THEIR PARTICIPATION IN THE LOCAL ELECTION. 12 | P a g e Ethnic Group Of Bangladesh 6. BELIEFS AND RITUAL PRACTICES 6. 1 THE BELIEF IN ONE SUPREME BEING: AS IT HAS ALREADY BEEN MENTIONED EARLIER, SANTALS DO BELIEVE IN ONE â€Å"SUPREME BEING† WHOM THEY CALL THAKUR JIU (LIFE GIVER) OR MARANG BURU (GREAT MOUNTAIN) WHO IS CONSIDERED TO BE THE â€Å"SUPREME† AMONG ALL THE â€Å"RELIGIOUS BEINGS†. THE MOST COMMON SANTAL-TERM USED FOR THE SUPREME BEING. THESE DAYS IS CANDO BABA (SUN FATHER). ACCORDING TO THE EXPERIENCE OF THE RESEARCHER THE SANTALS HERE DO NOT REFER LITERALLY TO THE SUN ITSELF RATHER, IT IS AN EXPRESSION OF A DIVINE ACTIVITY: EXPRESSION OF DIVINE LOVE IN RELATION TO HUMAN BEINGS. FOR THE SANTALS, CANDO BABA IS A BENEVOLENT DEITY WHO ORGANIZES THE DAYS AND NIGHTS AND IS RESPONSIBLE FOR HEAT AND COLD, RAIN AND SUNSHINE; AND FROM A DWELLING ‘SOMEWHERE IN THE SKY’, ALLOTS EACH SANTAL A TERM OF LIFE HERE ON EARTH. BUT, HE STAYS FAR AWAY, FAR ABOVE THE SKY AND CANNOT BE REACHED. IT IS UNDERNEATH. THE SUN, BENEATH THE CLOUDS, THAT SANTAL LIFE IS CHALLENGED. HERE THE BONGA ROAM AROUND AND ONLY BY COMING TO TERMS WITH THEM CAN SANTALS BE HAPPY. 6. 2 THE BELIEF IN BONGA (SPIRITS): THE SANTALS BELIEVE IN THE EXISTENCE OF THE SPIRITS WHO ARE CALLED BONGA. THE BONGA HAVE MUCH REPERCUSSION ON DAILY LIVING OF THE SANTALS. TO ENSURE THEIR CONTINUING CARE, BESIDE ANNUAL SACRIFICES, THE BONGA ARE REMEMBERED IN A DAILY BASIS. WHENEVER A MEAL IS TAKEN, A SMALL PORTION OF THE FOOD IS DROPPED ON THE FLOOR FOR THE BONGA, OR AT THE TIME WHENEVER RICE-BEER IS DRUNK, A LITTLE IS SPILT ON THE GROUND FOR MARANG BURU. THUS, THE SANTALS LIVE NOT ONLY IN THEIR TRIBAL SOCIETY BUT IN A GREATER SOCIETY CONSISTING OF SUPERNATURAL BEINGS AS WELL. IN PRACTICE, THE SANTALS OFTEN USE THE TERM BONGA MEANING â€Å"TO INCORPORATE† SOMEONE INTO THE SOCIETY BY DOING CERTAIN RITUAL. THE PHRASE USED IN THIS CASE IS: BONGA TALA KEDEAKO MEANING, HE/SHE HAS BEEN ADMITTED INTO SANTAL SOCIETY. ACCORDING TO THE SANTAL RELIGIOUS BELIEF THERE ARE TWO TYPES OF BONGA—THE MALEVOLENT AND THE BENEVOLENT ONES. THE BONGA-WORSHIP IS PRIMARILY TO PLEASE AND TO INVOKE THE POWERS OF THE BENEVOLENT BONGA AND TO AVERT THE ILL WILL OF THE MALEVOLENT BONGA. IN THE WORSHIP OF BONGA WE CAN DISTINGUISH ANALYTICALLY TWO INTERRELATED ASPECTS: 13 | P a g e Ethnic Group Of Bangladesh A) THE OBJECTIVE ASPECT OF THE RELIGIOUS RITES IS TO HAVE AN ALLIANCE WITH THE BENEVOLENT BONGA AND THEREBY CONTROLLING OR EVEN DEFEATING THE POWERS OF THE MALEVOLENT BONGA; AND B) THE EXPRESSIVE ASPECT OF THE WORSHIP IS MANIFESTED THROUGH VARIOUS SEASONAL AND RELIGIOUS RITES, FESTIVALS AND RITES ASSOCIATED WITH VARIOUS SOCIAL RITUALS. SANTALS HAVE AN INNATE RELATIONSHIP WITH THEIR BONGA AND CONSIDER THEMSELVES LIVING WITH THEM. THIS RELATIONSHIP IS MOSTLY OF DEPENDENCE, SUBMISSION, PROPITIATION AND REVERENTIAL FEAR. THE SANTALS DO SUPPLICATIONS; OFFER RICE-BEER; AND ANIMAL SACRIFICES IN THE NAME OF THE BONGA. IT IS WORTH MENTIONING THAT THERE ARE INSTANCES AMONG THE SANTALS IN THE RURAL VILLAGES WHERE PERSONS EVEN IN TIME OF SERIOUS SICKNESS WOULD NOT LOOK FOR MEDICAL HELP INSTEAD LEAVE IT TO THE BONGA TO BE CURED. 6. 3 BELIEF IN WITCHCRAFT: RELATED TO SANTAL BELIEF-SYSTEM, IS ALSO THE EXISTENCE OF WITCHES. THE SANTALS BELIEVE THAT THERE ARE CERTAIN PEOPLE, ESPECIALLY WOMEN, WHO POSSESS SPECIAL POWER AND TECHNIQUES TO HARM PEOPLE, CATTLE, AND CROPS. THESE SO-CALLED WITCHES ARE INVOLVED IN DOING HARMFUL ACTIVITIES LIKE GIVING POISONS, TAKING OUT HUMAN LIVERS, SENDING TROUBLESOME SPIRITS TO CERTAIN FAMILIES AND CHANGING THEMSELVES INTO BLACK CATS. BECAUSE OF SUCH BELIEF IN WITCHCRAFT PRACTICES, THE SANTALS EASILY SUSPECT ONE ANOTHER, AND ARE OFTEN LED TO FIGHT. IT IS PRESUMED THAT IT IS ESSENTIAL TO HAVE SUCH A BELIEF ESPECIALLY IN THE PAGAN WORLD. HOWEVER, THERE IS ALSO A COUNTER-BELIEF AMONG THE SANTALS THAT THERE ARE CERTAIN PEOPLE OJHA-JANGURU (SPECIALISTS), MAINLY MEN, WHO POSSESS SPECIAL POWER AND. TECHNIQUES FOR DETECTING WITCHES AND NULLIFYING THEIR SPELLS. THUS, WHENEVER SANTALS GET INTO TROUBLE, THEY SEEK THE HELP OF THESE PEOPLE WHO, MORE OFTEN EXPLOIT THE SOCIETY. REFERRING TO THE SICKNESS AND OTHER PROBLEMS, THE SANTALS BELIEVE THAT THEY ARE CAUSED BY THE EVIL SPIRITS WHEN THEY BECOME DISSATISFIED WITH THE SACRIFICES OF THE PEOPLE OR WHEN THEY THINK THAT THEY ARE BEING MANIPULATED BY SOME EVIL-MINDED PEOPLE (WITCHES). THEREFORE, THE SANTALS TRY TO IDENTIFY THE AGENTS OF THE TROUBLE THROUGH THE HELP OF OJHA–JANGURU AND TRY TO PACIFY EACH AGENT THROUGH VARIOUS SACRIFICES. 14 | P a g e. Ethnic Group Of Bangladesh 6. 4 THE ANCESTORS: FROM THE RITES AND RITUALS AS PRACTICED BY THE SANTALS, IT IS QUITE EVIDENT THAT ANCESTOR-WORSHIP IS A COMMON FEATURE AMONG THEM. THE DEAD ANCESTORS ARE THE REAL BENEFACTORS OF THE FAMILIES OR GROUPS TO WHICH THEY BELONGED AND THAT THEY ARE EASILY APPROACHABLE BY THEIR LIVING KINSMEN. HENCE, AT ALL IMPORTANT OCCASIONS OF BIRTH, OF MARRIAGE OR OF DEATH THE DECEASED ANCESTORS ARE REMEMBERED AND OFFERED SACRIFICES. 6. 5 THE JAHERTHAN OR THE SACRED GROVE IS AN ESSENTIAL PART OF A SANTAL VILLAGE. IT IS A SACRED PLACE OF SPECIAL WORSHIP FOR THE SANTALS. AFTER A VILLAGE HAS BEEN SET UP, A JAHERTHAN IS INSTALLED THROUGH RITUAL CEREMONY AT THE OUTSKIRT OF THE VILLAGE. THE MAIN DEITY OF THE JAHERTHAN, IS KNOWN AS JAHER ERA (THE LADY OF THE GROVE). ACCORDING TO THE SANTALS, SHE RESIDES THERE BESIDES OTHER IMPORTANT DEITIES SUCH AS THE MOREKO-TURUIKO (LITERALLY MEANS †FIVE-SIX†). THE JAHER ERA PRESIDES OVER THE SACRED GROVE, TENDS OVER OTHER BONGA IN THE JAHERTHAN AND LOOKS AFTER THE INTERESTS OF THE VILLAGERS ESPECIALLY FOR THEIR PHYSICAL NEEDS. THE SPIRITS OF THE JAHERTHAN ARE WORSHIPPED DURING THE PRINCIPAL FESTIVALS, LIKE SOHORAE (HARVEST FESTIVAL), BAHA. (FLOWER FESTIVAL), EROK’ (SOWING FESTIVAL), AND SO ON FOR THE GENERAL WELFARE OF THE VILLAGE PARTICULARLY FOR OBTAINING GOOD CROPS AND FOR THE HEALTH OF THE VILLAGERS AND THEIR LIVESTOCK. 6. 6 The M njhithan? or the altar of the headman is placed along side the kulhi (VILLAGE ROAD) OR OFTEN AT THE CENTRAL PLACE OF THE VILLAGE OR IN FRONT THE HOUSE OF THE M njhi? (the headman). It is believed that the Manjhi bonga (spirit of the headman) RESIDES IN THIS ALTAR AND ACTS AS THE SPIRITUAL ADVISER OF THE HEADMAN. HERE THE M njhi? offers sacrifice for the benefit of himself, his family and for the whole. VILLAGE. 6. 7 THE â€Å"HOUSE-ALTAR†: IN THE INNER SIDE OF A SANTAL HOUSE, THERE REMAINS THE bhit r, ? a tiny compartment, which is the darkest space of the house. It is the abode OF THE ORAK BONGA (HOUSE SPIRITS) OR OFTEN KNOWN AS ABGE BONGA—THE BONGA OF THE SUB-CLAN. THE HEAD OF THE FAMILY DOES THE WORSHIP. IN ANY OCCASION OF THE FAMILY AND SOCIAL FESTIVALS, FOOD OFFERING IS MADE ON THIS ALTAR. THE NAMES OF THE ORAK BONGA ARE NOT REVEALED TO OUTSIDERS AND EVEN TO THE FEMALE MEMBERS OF THE HOUSE RATHER, HANDED DOWN FROM FATHER TO SON. USUALLY THE ELDEST SON RECEIVES THE NAME FROM HIS FATHER. 15 | P a g e. Ethnic Group Of Bangladesh The bhit r? is also used as a secret place to germinate and to store h ndi ? (rice beer), WHICH IS NOT ONLY USED AS NORMAL DRINK BUT ITS USE IS SIGNIFICANT AND EXTENDED TO SOCIO-CULTURAL RITUALISTIC CELEBRATIONS, AND EVEN THAT TO BE OFFERED TO SATISFY THE BONGA. 6. 8 THE â€Å"AFTER-LIFE† IS THE CONTINUATION OF LIFE THAT IS LIVED IN THIS WORLD. THE SANTALS BELIEVE THAT THE SPIRIT OF THE DECEASED GOES TO A SHADOWY WORLD WHERE THE PERSON REQUIRES THE MATERIALS OF THIS WORLD. THIS IS WELL EXPRESSED WITH THE RITUAL PRACTICES DONE AT THE TIME OF BURIAL AND DURING THE BHANDAN, THE LAST CEREMONY DONE. IN HONOR OF THE DEAD. IN THE PAST, IT WAS PERFORMED IMMEDIATELY AFTER ALL THE REQUIREMENTS HAD BEEN FULFILLED FOR THE DECEASED PERSON, BUT IN PRESENT DAYS SUCH CEREMONY, IN A RICH FAMILY, IS DONE WITHIN TWO OR THREE MONTHS FROM THE DEATH AND IN A POOR FAMILY, IT IS ONE YEAR OR TWO. FOR THE SANTALS, THE MORE NUMEROUS ARE THE ANIMAL-VICTIMS OFFERED IN HONOR OF THE DEAD DURING THE BHANDAN, THE MORE WOULD BE THE ANIMALS THAT THE ANCESTOR WILL HAVE IN THE OTHER WORLD. MOST ANIMAL-VICTIMS ARE DONATED BY THE RELATIVES AND NONE OF THEM ARE TO BE SPARED FOR FUTURE USE BY THE FAMILY CONCERNED. TRADITIONALLY EVERY SANTAL, MALE AND FEMALE, IS SUPPOSED TO BEAR UNDELETABLE SCARS on the body. For the male, it is the sik? that must be at least three scars REPRESENTING JION (LIFE), MORON (DEATH), AND JION (LIFE). THE SANTAL WOMEN DO NOT practice sik? , but to escape to be devoured by the worms in the life-after, they have THEIR CHEST TATTOOED, WHICH IS CALLED BY THE SANTALS KHODA. FR. PUSSETTO, WITH HIS VAST EXPERIENCE WITH THE SANTALS TESTIFIED: I HAVE NOT ONLY SEEN SANTAL WOMEN TATTOOED ON THE CHEST BUT ALSO ON THE BACK, ON THE FACE, ON THE ARMS AND ON THE LEGS; THE TATTOO WERE ENOUGH COMPLICATED, BUT PURELY ORNAMENTAL†¦THE TA.

Case Brief on Arizona versus Hicks

Case Brief: Arizona v. Hicks The bullet was fired through the defendant’s apartment floor and went in to the apartment below and hit an individual who then called the police. Police responded to the incident and went first to the apartment where the bullet entered. The defendant, Hicks, was not in the apartment at the time, but the officers found and seized three guns and a stocking-cap mask, which were both plain sight. One of the officers saw two sets of stereo equipment that looked like they didn‘t belong there.The officer moved two turntables of the top of the equipment; the officer recorded their serial numbers and found them to be property stolen in a recent armed robbery. Mr. Hicks was found and charged with multiple crimes, released, and now the state appeals. The prosecution argued that since there were exigent circumstances to search the defendant’s home, any evidence found in â€Å"â€Å"plain sight†Ã¢â‚¬  was seized legally. The defense contes ted the validity of the search, claiming that the search of the stereo equipment was unwarranted based on its appearance alone and violated the defendant’s Fourth Amendment rights.The defendant is found guilty of the initial charges, but all evidence relating to the robbery charges is ruled fruit of an unlawful search by the state trial court and the Arizona Court of Appeals. When the Arizona Supreme Court denied review, the United States Supreme Court accepted the State’s request for a hearing. The Supreme Court first ruled that the warrantless entry by the officers, under the exigent circumstances exception to the warrant requirement, was valid. The court then ruled that the recording of the equipment’s serial numbers did not constitute a search or seizure.However, when the officer moved the turntable it was held to be a separate search, apart from the search for the defendant and his firearms. It was the court’s ruling that the officer did not have pro bable cause, only reasonable suspicion to search the stereo equipment. The evidence seized after the discovery of the turntables constituted unlawful search. The lower court’s decision was affirmed. Work Cited http://www. casebriefs. com/blog/law/criminal-procedure/criminal-procedure-keyed-to-weinreb/the-fourth-amendment-arrest-and-search-and-seizure/arizona-v-hicks