a. Igu Guides
The Igu guides are mentoring, training, and guiding the fellows by agreements with the IMCLS to impart Igu knowledge to them. This involves but is not restricted to, including the fellows in any Igu ceremonies they perform (as Tamro and assistants), teaching the Igu language, chants, stories, taboos, cultural restrictions, and all other rituals associated with being an Igu.
b. Fellows
The fellows are dedicating their full time to the program.
Fellows are not under any circumstances allowed to engage in any other means of wage employment including contractual work (except for farming and other traditional livelihoods) for the duration of their engagement in the program.
c. Coordinator & Committees
In consultation with the Igu guides, the committee selects suitable Idu Mishmi candidates as fellows and coordinators.
The candidates are properly vetted by the committee to determine their suitability for the program.
The coordinator does report to the committee on any matters related to the program.
"The Igu program is run by a committee under the Idu Mishmi Cultural and Literary Society (IMCLS). The program seeks to support younger Idu Mishmi to take up Idu shamanism as a spiritual and economic livelihood. This is a pilot practice-based program that adapts the traditional system of shamanic learning to the present-day socio-economic realities"
Igu Aahito
Who is an Igu?
The Idu Mishmi shamans (hereafter, igu) are repositories of the Idu Mishmi culture. The igu leads traditional rituals around all key activities in an Idu person’s life right from birth through death. These include but are not limited to, the birth ritual, healing rituals, well-being rituals, construction of a house, marriage, rituals around harvest and preparation of agricultural fields, Rẽ festival, and funerals. Through these traditional rituals, the igu also reinforces cultural practices and morally correct behavior that promote sustainable relations with the natural world. In essence, through ancestral knowledge, igus create and maintain the Idu identity. Sadly, igus are fast disappearing. Currently, few, if any, younger Idu Mishmis are self-initiating to become igus. Due to a combination of modern school education, changes in livelihood strategies, and the need for wage employment, most younger Idus do not have the time, opportunity, or willingness to undergo self-training to become an igu, which requires pursuance of specialist knowledge, persistence, and sacrifice. According to data compiled by the IMCLS, there are presently fewer than 70-80 igus for the entire Idu population of approx. 14000 people. Less than half of these can perform bigger rituals like funerals, Rẽ, and well-being rituals (e.g., amra-se). Since this small group of aging igus must look after the spiritual and physical well-being of the entire community, it puts a huge amount of burden on the personal well-being of the igus themselves. The Igu conducts all ceremonies in an ancestral language different from the Idu language. While many Idus in the past used to understand this ancestral language, few do so today. This rapid loss of the Igus and their knowledge system is causing great anxiety in the Idu community. Since the igu is central to the Idu identity, the disappearance of the igu threatens the Idu identity.
The Idu Mishmi shamans (hereafter, igu) are repositories of the Idu Mishmi culture. The igu leads traditional rituals around all key activities in an Idu person’s life right from birth through till death. These include, but are not limited to, the birth ritual, healing rituals, well-being rituals, construction of a house, marriage, rituals around harvest and preparation of agricultural fields, Rẽ festival, and funerals. Through these traditional rituals, the igu also reinforces cultural practices and morally-correct behaviour that promote sustainable relations with the natural world. In essence, through ancestral knowledge, igus create and maintain the Idu identity. Sadly, igus are fast disappearing. Currently, few, if any, younger Idu Mishmis are self initiating to become igus. Due to a combination of modern school education, changes in livelihood strategies and the need for wage employment, most younger Idus do not have the time, opportunity or willingness to undergo self-training to become an igu, which requires pursuance of specialist knowledge, persistence and sacrifice. According to data compiled by the IMCLS, there are presently fewer than 70-80 igus for the entire Idu population of approx. 14000 people. Less than half of these are able to perform bigger rituals like funerals, Rẽ and well-being rituals (e.g., amra-se). Since this small group of ageing igus must look after the spiritual and physical well-being of the entire community, it puts a huge amount of burden on the personal well-being of the igus themselves. The igu conducts all ceremonies in an ancestral language different from the Idu language. While many Idus in the past used to understand this ancestral language, few do so today. This rapid loss of the igus and their knowledge system is causing great anxiety in the Idu community. Since the igu is central to the Idu identity, the disappearance of the igu threatens the Idu identity. To protect Idu traditions, the unique way of life and Dibang Valley’s rich bio cultural heritage, it is therefore vital to preserve the igu tradition.
Our Pillars
Importance Of Igu
Naba Sipa Melo first came up with the idea of a shaman school. It emerged as a consequence of two concurrent realities - a) There are currently fewer than 70-80 Idu shamans who safeguard the wellbeing (spiritual and physical) of the entire Idu community (approx. 13000) in Dibang Valley. This puts a huge amount of burden on the wellbeing of the shamans themselves. b) The shamans are the libraries of the Idu culture, carrying ancestral knowledge and using it to create and maintain the Idu identity through rituals from an individual’s birth until death. As shamans disappear, the Idu identity will also follow suit. To protect the Idu way of life and Dibang Valley’s rich bio-cultural history, it is vital to protect the Idu shaman. Idu shamans chant and operate in a language different from the language spoken by the Idu people (similar to the Latin language of the church, or Sanskrit – the language of the Hindu religion). All shamanic stories exist and are told in this language. All the ceremonies (funeral, hunting, childbirth, marriage, healing) that involve communicating with spirits are performed in this language too. This language, and the knowledge it contains, cannot however be learned in a typical classroom setting. According to Naba Sipa, it must be learned through practice.
How are we doing it ?
This program seeks to create conditions for younger Idus to take up shamanism as a spiritual and economic livelihood, and to create broader interest in igu tradition within the Idu community. The igu language and the knowledge cannot be learned in a typical classroom setting. According to Naba Sipa Melo, a well-respected and powerful igu, it must be learned over time through practice, persistence, and dedication. This program, designed under Naba Sipa’s guidance, is thus designed as a long-term practice-based program. Little is known about how one becomes an igu, particularly in today’s scenario when such events are no longer occurring naturally. Therefore, the program focuses on a few learners (tamros) only, giving ample resources, support, and guidance for them to realize their full potential. Their journey is e closely followed and documented to learn more about the process of becoming an igu. The tamers learn under the guidance of senior shamans. The program is curated and led by a coordinator and works under the supervision of a committee composed of the IMCLS.