Twipra (Tripura) has a rich cultural heritage of music, dances, fine-arts, handicrafts, belief systems, social structure and shifting cultivation. The Boroks were (are) very mirthful nation having distinct and unique folk tales, stories, songs, legends, social traditions, customs and norms, belief systems, musical instruments, handloom designs and way of life. Traditionally, they are nature worshipers. They are also sometimes called animists. However, due to the direct influence of modernity and change some of them are now professing Hinduism, Christianity and Buddhism in Tripura. 

   It is a traditional fact that folk-tale, folk-lore, folk-song, folk-music and dance folk-arts and handicrafts of the Boroks and their countenance combine to offer them an aesthetic life and contribute a great deal to socio-cultural education. Their folk-songs, music and dances are a composite whole, which is one of the dominant characteristics of their socio-cultural life. In this regard, it is worth mentioning that "The simple folk-tunes conveying the feelings and sentiments their lives and thoughts, their activities and achievements, their morals and discipline are of great value and highly educative."1 

 It is true that almost all the entire traditional socio-cultural life of the Boroks of Tripura is mirrored in 'Huk' or shifting cultivation. In other words, shifting cultivation or jhumming is one of the important sources of all walks of life of the traditional Borok people. "As the life and culture of the Tripuris revolve through Jhum cultivation, most of the dances and music find their outlets in different activities connected with Jhum."* This method of cultivation is 'burn and slash' method, which is practiced by the Boroks in the hilly areas. It is perhaps the most primitive method of agriculture. In Kokborok it is called 'Huk'. 'Huk' is very acute in Borok society. The word 'Huk' literally means 'thorough collection'. They enjoy everything they need in their life by practicing 'Huk'. Because it is a multi-crop cultivation system. The place or area where shifting cultivation is practiced is also called 'Huk'. And whatever crops are cultivated and grown in 'Huk' are of very high quality. From time immemorial they have been practicing this type of cultivation. Thus, traditionally they are very close to nature and live in nature and their socio-economic and cultural life is based on 'Huk'. In fact, 'Huk' is an essential ingredient of the life of the Borok people. Boroks and 'Huk' are inseparable from each other. Because one can hardly talk about the life of the Boroks without talking about 'Huk'. The concept of 'Huk' is so deeply rooted in the life of the Borok people that one can never keep it aside from their way of life.

Singing and playing music are an integral part of the life of the Boroks. Singing comes as naturally to the Boroks as breathing. The Borok tribal songs are of various kinds.  There are life cycle songs sung at different occasions like birth, marriage and death. Some songs deal with different seasons like the spring, the rains etc. and the songs connected with festivals and religions are sung at the time of offering to deities. All these songs are very educative, inspiring and heart touching. They sing in mirth and in sorrow, when alone or in groups, in sunshine and in rain. For example, they sing various types of Kokborok songs right from the time of site selection and jungle cutting for shifting cultivation upto the harvesting time of the cultivation. Jaduni song is very popular folk-song in the Borok traditional life. Nature's children as Boroks are in the midst of dark green wood and thick bamboo and wood products have established a distinct and colourful life, arts, crafts and culture. Thus all the Borok traditional musical instruments used in dances and music are made of bamboos and woods, for example, Sarenda, Chongpreng, Dangdu, Sumui, and Kham etc. are some major traditional musical instruments of the Boroks. They sing various types of Kokborok classical and modern songs during the time of wedding, jhumming and other festivals.

A unique feature is found in the tradition of Borok music and songs, that is, to narrate a story by singing. Thus, hearing the story that is presented through songs, the listeners sometimes burst into laughter or get overwhelmed with tears. Story-telling and singing are more than exercises for entertainment and passing away the time. The Boroks get the information from their elderly people or community experts that the narration of those stories sometimes would take a longer period, say, a couple of days or a week or so. Among these instrumental musical narrations, there are many heart-breaking stories such as Sikam Chhoba, climbing on high plucking flower, Mamla Mwsa Chamani (i.e. a story narrating how a love affair was melted in the mouth of a tiger), the song of cutting thorny plants called Jali (Raisok tanmani rwchapmung in Kokborok), Khumpui, Chethuang, Kuchuk Hasikam, Kuchuk Kherengbar Bubar, Nuwai, etc. At present, many of the modern Kokborok singers sing with modern musical instruments in harmony with their traditional musical instruments keeping their ancient musical instruments before them, which enabled them to influence the Borok modern society. For example, Kumar Sachin Debbarman and his son Rahul Debbarman were aborigines and royal family members  of Tripura who were famous music directors and singers in the world of Bollywood of our country.

  Dancing is perhaps the oldest expression of man's joy, even earlier than singing. Dancing is a very important part of the life of the Borok people. Dancing is not the previlege of the few. Every Borok man and woman participates in this group activity. They perform their traditional and modern dances and sing their traditional and modern songs not only to observe festivals in joy but also in sorrow. They feel proud of themselves in performing a wide range of dance and music

in various festivals and fairs in the State.2  Goria dance, Hojagiri dance, Lebangbumani dance, Mamita dance, etc. are some of the popular Borok traditional dances.

The Borok people observe their traditional festivals in a very colourful manner. Goria is the main festival among the Boroks. Almost all the clans of the Borok community worship this God Baba Goria. It starts from the 1st day of the month of Baishakh (Bengali Era) and continues for seven days (i.e. between 3rd and 4th week of April normally). The prayers to Baba Goria are offered for seven days with the hope that the production of harvest will be filled with happiness, prosperity, blessing and peace throughout the year and so on. During sowing of seeds the Boroks pray to God Goria for a good harvest, the celebration of which continues for a week with songs and dances. So the joys and sorrow of the hills are echoed through tunes and rhythms. During this festival, in every house of the Borok community, they put a bamboo in the middle of the courtyard and get it covered with a clothe as a symbol of the deity. If they have some promise or commitment of offering of a goat or a cock to the deity, they offer that item at the time of worshiping Baba Goria during the festival.

On the occasion of Goria festival, different varieties of rice cakes are made in each and every house of the Borok society. Some of the recipes are as follows auan bangwi (different types of rice boiled in a cup made of lairu leaf), auan belep (baked like a bread), auan bati (round shaped boiled cake), auan sokrang (similar to that of malpua, a puffed up rice cake fried in hot oil), auan buiragi, auan jok, auan peng, auan tokma, auan budul, auan bwthaih, auan kwsap and auan tokhlai etc. The female members of the house make all these preparations. The Borok young boys and girls go from house to house to present all these types of rice cakes along with a bwtwk wine and rice beer to their seniors. They offer their respect and obeisance to their elders and in turn the elders also bestow their blessings to their subordinates. They also receive presentation of bwtwk wine from the elders. Then they divide themselves into different groups and drink that bwtwk separately. In this way they enjoy themselves during this festival.

During this festival, every member of the family be a senior or a junior, visits the relatives' house as guest. Youth groups carry the symbol of Garia house-to-house singing together. As education spread among the Boroks this Goria festival is getting popular even among the circle of educated Boroks and thus it is celebrated in different areas in a festival mode. Nowadays, Goria is also observed in a grand style by groups of people together like a public festival in the manner of Durga puja style in urban or semi urban areas.  It is also observed on the state level. Thus, nowadays, Goria has turned into a public festival among the Boroks in Tripura.

Hojagiri dance* is primarily performed during Hojagiri festival by the Brus (Reangs) of the Borok society at local, state, national and even at international levels, where the dancers begin from feet creating and standing a bottle on the head lamp above it, the Brus (Reangs) belly dance twisting rhythmically the lower part of the body, in front of the spectators or onlookers.

Another popular Borok traditional dance is Lebangbumani dance, which is a merry-making dance. During the monsoon period, flocks of charming colourful insects called Lebang visit hilly slopes i.e. in 'Huk' area, in search of seeds. The annual visit  of the Lebang  helps the Borok youths to indulge in merry-making. The men folk make peculiar rhythmic sound with the help of two bamboo chips in their hands attracting the insects to come out from their hiding places, while women folk run tottering down the hilly slopes to catch hold of these insects. These activities are depicted in the dance form called Lebangbumani dance. 

Mamita dance is also a very popular Borok traditional dance, which is performed by the Boroks on the occasion of new rice harvest season. It is also called Mamita or 'Maikwtal Chama' festival.  It is related to 'Huk'. Because Mamita is a kind of high quality rice produced in the 'Huk'. Binni rice* produced in Jhum is required for this 'Maikwtal puja'. So, on this special occasion Mamita dance is traditionally performed by the Boroks.  W.W. Hunter also observes that in the month of Ashin, at the beginning of the harvest season, a festival called 'Maikwtal' ('mai' meaning Paddy and 'kwtal' meaning new) is observed by the hill men.    

Borok Bachelor's Dormitory:  In common with many tribes of the North-east India the Borok tribal people too have the traditional institution of a bachelor's dormitory, referred to by many writers as 'Jainok'. The word 'Jainok' is a Kokborok word and was used by the Boroks; 'Jai' meaning 'caring' and 'nok' meaning 'house'. It is a traditional social education system of Borok community where young boys and girls are educated about their culture, tradition, customs, belief system, social and moral norms etc. In this regard, elders and experts of the community impart all the good teachings to the youths. Stories and incidents of importance are narrated to them through Jainok. Discipline, obedience, morality and efficiency are the hallmarks of Borok Jainok.

Borok Social and Cultural Festivals: Ter is the Koborok name for festival. Abulsumung (Uathop), Bathom (Khuluma), Bisikwtal (Tring), Buiso, Goria, Hangrai (Twima), Hojagiri (Mailuma), Kailabari (Lampra), Kharchi, Ker, Khrismas, Mamita, Osa, etc.  can be considered as the major Borok traditional festivals. Goria, Buiso, Hojagiri and Hangrai are the four festivals, which are gorgeously performed by the Boroks.  On these days of social festivities, younger members of the family light incense and offer their obeisance at the feet of the elders by offering flowers and pure water. The parents and the grand parents take bath in warm water and put on new dresses. Borok Traditonal Deities and Devils: Ama (Mwtai Kotor), Twima, Sangrongma, Bikhata, Akhata, Mailuma, Khuluma, Haichukma, Noksuma, Kalaiya, Ker, Natri, Lampra, Gotia and Beti Kapru are the Borok traditional deities. Thumnairok-bonirok, Burasa, Bwrwirok, Phara, Nusukali, Swkal, Srijodu, Srijomdu, Hakosok, and Deur are the Borok devils.

Borok Traditional Garments, Dresses and other Wearing Items: Khum, Surang, Dulai, Kamchwlwi, Kutai, Rijai, Ritrak, Rikutu, Sakhok, Lakhuk, Patla, Yaklap, Chanduk, kamsoi, Kanrwbai, Ribwsa, Rignai, Rituku, Risa, pakuri, Mokholop, Yakholop etc. are the Borok traditional garments, dresses and other wearing items.

Borok Traditional Weaving and Knitting Designs: Anji, Chamwthwibar, Khamjang, Khuphang-uathwngphang-kuaiphang, Kuaichu bokobom, Kwsakwpra, malibar, Muikhunchok, Musili, Phantokbar, Salu, Songkai, Takhumtwi, Thaimaikrang, Tokbakbar, Toksa, Toprengsa khitung, Jirani, Khumbar, Kuaichu, Kuaichu ulta, Kwsapra, Miyong, Monaisora, Natupaliya, Sada/Saidra, Similikyapai, Sorbangi, Temanliya, Thaiplobar, Tokha, Toiling, etc are the unique patterns and designs of Borok weaving and knitting clothes and dresses.  

Traditional Weaving Instruments and Items of the Boroks: The Borok traditional weaving instrument is called Thanti. Following are the weaving instruments and items used by the Boroks: Bangkho, Besokuahsa, Chokher, Kebengtak, Khul, Khwtwi, Khwtwngbudul, Khwtwngjabri, Kosongtak, Mundai, Naluahsa, Phampui, Phanuahsa, Ribokobom, Rikari, Riswngphang, Sinji, Sobamuahsa, Suchi, Swkwi, Takthong, Twitreng, Uakbua/Bamkhua, Uaniyakung, Besoko, Chokha, Kathoma, Khandal, Khuchwlwi, Khwtwng, Khwtwnggana, Khwtwngguni, Lalima, Nal, Natai, Phanchwlwi, Rikathon, Rihan, Riswngduk, Rwsami, Sobam, Soro, Takduk, Suri, Thuri, uahsa, Uakebeng and Yakhotom are the weaving instruments and items used by the Boroks.

Borok Traditional Ornaments: Ornaments are called Kanrwbai in Kokborok.  The traditional ornaments used by the Boroks are as follows: Adwlwi, Anchwlwi, Balik, Bajibon, Baju, Bauti, Bengki, Boki, Bwtang, Chondrohar, Churi, Deri, Ganthi, Ganthikwchak, Gathri, kakho, Kasor, Kharuk, Koli, Langithomtom, Lokoi, Loloki, Lulu, Madwlwi, Mairukhubwtwng, Mathiya, Nabak, Nakphu, Pudri, Puichang, Phota, Rangbakbwtwng, Rangbwtang, Resni Chanduk, Riduk, Rikothe, Sangeng, Sikol, Sola, Surang, Tar, Toya, Uakhum, Uarik and Yakso.

Different Varieties of Borok Traditional Paddy: Borok paddies are of very high quality with excellent fragrance and rich nutritious value. They are as follows: Aduma, Badiya, Charke, Dapha, Gaburi, Garuathum, Garuchikon, Garukuphur, Garukwchak, Galong, Kalakwpra, Kalasangtwi, Kupruyalwk, Langaibadiya, Mairiyang, Maiuaksa, Mamichampe, Mamichaprang, Mamihangar, Mamihari, Mamitakhuk, Mamithukru, Mamitokha, Mamiuatolok, Sangtwi, Sariya, Sunajoli and Tarko/Tarke.

Different Varieties of Borok Traditional Curry: There are more than 30 items of Borok curry. They are as follows: Ahmui, Auandru, Muihan, Bermabwtwi, Bisri, Bwtwi, Chakhwi, Chakhwtwi, Chakhwtwikwthang, Chatang, Deng, Godok, Hang, Hontali, Ik, Irimbak, Khalok, Milani, Muiakol, Muitru, Muiborok, Mur, Mwkhwi, Napek, Peng, Rabra, Rebe, Ruk, Ser, Sobailaih Chakhwi, Sok, Yaksapik, Yohk, etc.

Borok Traditional Games and Sports: There are about 40 items of traditional games and sports of Boroks. Asku musku, Badul dulmung, Bokol huimung, Bolong chamung, Bwrwichwk kobor, Dudu, Dwkhwi somung, Gong, Guphale guphal, Hari, Huijakmung, Kahdong kahmung, Kobong tisamung, Khailaimung, Longoi chokmung, Maimui sohngmung, Misip kwthwi, Milok bihrmung, Mokol khapung, Muphuk sagnang, Nailauahsa, Phan somung, Ramtan laihru, Rikothe takmung, Sohnglaimung, Solaimung, Swkwi, Ui-ui, Yongla barsamung, Daki thwngmung, Redi thwngmung, Teng dang thwngmung, Kwtkwt thwngmung, Koldom kamung, Pair thwngmung, Gulach thwngmung, Maikhor, Chur thwngmung, Buma thwnglaimung etc.      

Inheritance of Properties in the Borok Society:  The Borok people have a distinct tradition of inheritance of land property. Once upon a time, they were basically jhum cultivators. They had the life of jhum-based economy. They entered into regular farming in a much later time, say, 100 years ago. Every year they used to travel from place to place in search of newer and fertile jhum plots. In the course of time, as the population grew and inflow of illegal migrants from across the international border into the region, the scarcity of fertile jhum land was felt. In their gypsy jhum based life, they practically had no property at all. Later on when they entered into settled agriculture, they started to possess and enjoy personal properties. The ownership would continue until the land was sold or dis-tributed. So, in those days, their properties were a few things only such as a plot of small land, a few domestic animals and some ornaments used by the ladies and so on.

   In the traditional Borok society the properties could be divided into two categories - (i) Achieved through inheritance, and (ii) Personal properties earned with hard labour. The sons and daughters would inherit their father's property. Generally, the youngest son would inherit the lion share of the properties. The balance would be equally distributed among other sons and daughters. Even the girl would have a share on her father's property. But that is not compulsory. Sometimes the married or unmarried girls would share their father's property if father or brother were favourably disposed. It would depend on the sweet desire of her father or brother. There is no room for force or compulsion there. If they were favourably disposed, they would easily possess and enjoy their father's property. Sometimes the master of a family also can offer some share in the name of his wife. If the wife passes her last portion of life with her son or daughter, then they possess that property. No one else can demand ownership of that land. But if the relation among other brothers and sisters is good and sweet, sometimes they also can share their mother's property. Or if the amount of that property is big enough, then also other brothers or sisters can achieve a little part of it as inheritance. If a widow mother gets married for the second time, the second husband can't claim the ownership of that property.

   But nowadays, if the head of family expires, only his sons occupy the lion-share of his property. The daughters may get a minimum portion of it. After the expiry of husband, the wife's whole property is generally enjoyed either by a son or a daughter of that widow where she takes shelter. If the mother desires, she can also distribute some portion of that land to some of her other sons or daughters before her death. Of course, her daughters generally occupy the registered land in the name of mother. If the husband of her daughter lives with her (known as nokni chamari), then a lion share of that property should be given to that daughter.

   Besides, there are also properties like domestic animals and other goods of daily use. Many people also have not only the land properties, but also a pair of oxen, a milky cow or goat, cock and other necessary paraphernalia needed for family life, especially when the married couple arrange for separate living.   

   In the Borok society, generally the father distributes his land among his sons or daughters during his lifetime. In some other cases, the property is distributed after his death. Of course, sometimes, this is also found that they have more or less a fight over the inheritance of land and other properties even in the lifetime of their father. So, sometimes, being afraid of this possible fight after his death, the father feels compelled to distribute his land before his death. Sometimes, it is also found that the elders create a kind of pressure to do so. Due to invalid health, sometimes the father likes to get rid of family problems and social complexities, finally by distributing his property to the concerned people. The problem may get more complex when the father accepts more than one wife. In such a case, the sons or daughters of each wife may claim equal share over the properties and generally it so happens quite often. Then there is a great chance of unhappiness created among the family members. So the intelligent father generally distributes his property before his death and hence there cannot be any possibility of family chaos or social problem after his death. 

   But it is to be noted that the whole property is not distributed while the parents are still alive. A part of it is kept in their name so that the husband and wife can maintain their livelihood. No one can interfere with that. Generally the son or daughter who gives them shelter at their old age gets the chance to possess and enjoy that property. After the demise of the parents, this property can be distributed among the descen-dents; or if so wanted, the care taking son or daughter can occupy the whole property. At the time of distribution of the property, the father keeps his own share and his wife's share only. He can also keep the share meant to be given to the unmarried daughter or immature children under his custody. If someone has got a second wife, then the descendents of the second wife also can have equal right over their father's property. But this facility is given only to the direct descendents of a father. In case of a lady who got married for the second time already having child or children from her first husband, this facility is denied, i.e. the children born from previous father can not occupy the property of their step father. This rule is being followed in Borok society for quite a long period of time.        

   Besides that, there is also the tradition of accepting step-sons or daughter in Borok society. These step-sons or daughters are treated as good as their direct children. And the step-children also consider their step-father as good as direct father. If they think as different, it is considered as sins. So in many families where there are no issues, acceptance of step-children is found as a common affair. They also possess the whole property of their step-parents as like as the direct descendents. If there are no step-children or direct children, the property is possessed by the sons of his brothers. If the father has only a daughter and no son, then the daughter alone can occupy the whole property of her father. After the death of the father, their mother maintains the daughters. A widow can inherit the possession of all the property of her dead husband who left no issues behind; but in case the widow gets remarried, then the dead man's brothers or sons of his brothers inherit the property. The same rule is applicable when the widow meets death.

In some other cases, someone may form a separate and new family, being separated from father's family even in the lifetime of his father, and then father also immediately hands over his due share. Thus receiving his due share the son also happily maintains his separate family along with his wife and children. In such case, he cannot demand more and extra share on his father's property after the death of his father. Sometimes some one may get separated from his father's family willingly and by force. Under such circumstances, the father may withdraw all support and temporarily may not give any property to him out of grievance. But again, when the grievance is pacified, the father gives his son his due share. Or he may not get any share as long as the father is alive but after the death of his father he achieves his due share.

A Borok can also earn some personal property even living together in a joint family. In such case, others cannot interfere on that property. Thus, in the Borok society, the system of extra earning by personal labour is known as 'choroi rimung'. For example, some members of family may maintain some she goats or he goats or pigs or milking cow etc. Someone else may also take some land as mortgage and produce some harvest there. Or someone else may cultivate a separate piece of jhum land. These extra works have to be performed in the intervals of other works generally performed in a joint family, not by hampering the main works of that family. In such case the extra earning of the member concerned is counted as his personal property. Even if he gets separated to form a new family, anyone else can't claim share on his property. The question of distribution does not arise there. Following the said system, anyone either married or unmarried can earn his personal properties.

   The elders are placed at the topmost position in the Borok Society. They are given a place of honour there. In a family, village and in the whole society the old people are honoured. This unlimited honour makes others feel jealous. From this angle, we can say that the elder men or women in the Borok society are really fortunate enough.

Here a few things about the Borok family may be mentioned. In any family of Borok society grandfather or father is the ultimate and sole authority of that family. The family is controlled and managed by him. His voice is final. He takes decision in every respect and his decision is counted as final. In case of necessity, he may consult with his wife or the eldest son to analyze the pros and cons of the matter. Generally, no one disobeys the words of the elders. They respect their parents as if demi-gods. The parents can give necessary instructions, advices and in case of necessity do not hesitate even to chastise their sons or daughters, son in laws, unmarried brothers and sisters and the grand children. Among all the members of the family, the juniors always respect the elders. Younger brothers and sisters along with other younger members of the family always show sufficient honour to their elders. They always see them with the eyes of respect and veneration. They obey their orders and instructions. They never disobey their elders. They never dare to reply to elders face. They listen to the elder's instruction with downcast looks and attention. They also offer similar respect to their aunties, uncles and other elders. Thus, the maternal uncles and aunties, younger and elder brothers of their father are always placed on the seat of honour on equal level of their parents. Similarly the elders also love their younger. They never show lack of love and affection to them. Their eyes are always smeared with affection.2

Borok Marriage System: Marriage is the dependable support on which family is built. The family in turn provides such dependable support on which society rests its foundation. A good marriage provides the right environment in which children can be nurtured and raised to become tasteful, productive or generative citizen of the society. Therefore, Borok marriage constitutes a very important step in the individual's life. Marriage is needful in every man and woman's social life. In the Borok community, in the morning of the marriage day 'Lampra Uathop' is performed. After that a party is sent with a palanquin, a bandparty and two waterjars, to the bride's house for bringing her. Aslo some ornaments are sent for the bride through them. Before starting for the bride's house some rites are performed on the water jars and the ornaments. Also two earthen water pitchers are placed in front of the bridegroom's house with mango leaf twigs on the pitchers. Two wicks are also lighted on earthen plates containing mustard oil. This rite is called 'Dangdua'.*   

Like any other tribal society Borok society has its respective rules for selection of life partner. Nowadays much importance is given to family background and the moral character of the girl or the boy. Economic condition, educational qualification, physical beauty, etc. also play a very important role at the time of selection of a boy or a girl. The parents exercise their utmost care and solemnity in the selection of the life partner for their daughter / son. It is the duty of the parents to carefully enquire into the character and lineage of the bridegroom or the bride to avoid any post marriage problems into the family where there has been any case of insanity or irrationality of almost any kind. But it should be noted that at present age due to the influence of various factors, for example, non-Borok culture and modernity the life-partner might be selected by him or her.

The age at which a girl and a boy should be married is very important in the Borok society, for that matter in all societies. Every society according to its social needs sanctions that a certain age should be proper for the marriage of a girl or a boy. Marriageable age may vary from tribe to tribe. In ancient Borok society, there was no age bar for marriage. In general, after attaining the puberty or adolescence they perform the marriage of the boy and girl. Among the educated Boroks adult marriage is the general rule. In this kind of marriage generally, the age of marriage ranges between 20 and 25 years in case of male and 18 and 20 years in case of female. Marriageable age of boy must be adult in the sense that he is not only well versed with the customs and traditions of the Borok society but also mature enough to shoulder the responsibilities of a householder. Marriage usually hands over the additional responsibilities of a family. A boy must be physically mature and economically able to take on these responsibilities. An immature boy will find it difficult to maintain such responsibility of married life. Before the marriage the boy should accomplish his education and enter a proper occupation. It is equally applicable for the girl. A girl should complete her education and acquire the skills that enable her to stand on her own feet. Generally, bride is younger than bridegroom. But in exceptional case, there is no social objection if a girl is elder than a boy. As per my personal observation the bride may be senior to the groom by a few years and it is usually performed in the case of love affairs. The influence of economic factors on the age of marriage has been the tendency in the Borok society, today.

Marriage plays an important role in Borok women's life. It has at least three aspects - social, religious and legal. In the Borok society, the social and economic protection is the sole or the most important cause of marriage. It is suggested by community experts that only marriage makes a Borok woman a complete person. Proprietorship of paternal property is to be an important element in the marriage settlement of the Boroks of Twipra. A Borok woman gets paternal property as a land or any movable property after the marriage according to her father's economic ability. Monogamy  is socially approved whereas polygamy is socially strictly prohibited among the Boroks. Child marriage is not practiced in Borok society. Bride price is also prevalent among them. But nowadays due to influence of many factors Bridegroom price is getting its ground in their society.

   There are generally 4 (four) types of marriages found among the Boroks, which are socially approved.3 These are discussed below: (i) Negotiated Marriage, (ii) Marriage by Service, (iii) Marriage by payment or Bride price marriage and (iv) Marriage by elopements. (i) Negotiated Marriage: It is the most prevalent form of marriage. Formal negotiation is initiated by the guardians i.e. parents of the bridegroom through the negotiator. (ii) Marriage by Service: Now-a-days marriage by service is not vastly solemnized. In the past it was most prevalent among the Boroks. When a young man wishes to marry a girl he has to serve for some years in the prospective bride's house. This practice is known as 'Chamari Kamung' in Kokborok. The period of service is generally fixed by the bride's side and varies from one to three years or even more. During this period, he does all sorts of work. He is to obey all orders of his prospective father - in - law during the probationary period. But there are two types of 'Chamari Kamung' - (i) The bridegroom leaves the bride's house with his bride bag and baggages after the completion of the probationary period, which called 'Chamari Bisi Kora Khonsukmung', and (ii) The bridegroom even after the completion of the probationary period does not return to his original home but stays back at the bride's house for the whole life, which is called 'Chamari Ompa'. Nowadays, because of influence of education, this system is going out of fashion among the Boroks. However, in the interior placesof Twipra this system of marriage is still prevalent but very rare.(iii) Marriage by Payment or Bride-price Marriage: Instead of rendering physical service the bridegroom is more inclined to pay a certain amount of money to the bride's father for acquiring the mate. Such amount of money is known as bride-price. The bride side fixes this bride-price. At present, with the inclusion of education and influence of modernity in lieu of service a boy prefers to pay a certain amount of money as bride-price for attaining the matrimonial alliance where there is such system of marriage is in vogue. (iv) Marriage by Elopement: This system of marriage is also another way for acquiring the mate. The marriage by mutual consent and elopement has been transformed into socially sanctioned love marriage with some formal proceedings as seen in formal marriages in the Borok society. If a boy falls in love affairs with a girl, the proposal is sent to the guardians of such boy and girl through a suitable medium and the guardians accept such proposal then the marriage takes place with the formal ceremonies. Otherwise the boy elopes with the girl and they reside in remote places from their village. The elopement is the outcome of the amorous relation between the boy and girl by mutual understanding in few cases, the accused party is fined by the social judgment. In modern ages, this kind of marriage is most prevalent in the tribal society like the non-tribal society.

   Divorce is the formal dissolution of marriage. It is allowed among the Boroks but varying from clan to clan in the Borok society. Divorce may be initiated in the following reasonable grounds.

(i)          When a wife or husband falls illicit relation with another male or female. (ii)  When there is the dearth of mutual understanding between the husband and wife.

(iii)        When the husband or wife is insane.

(iv)         When the wife is barren or the husband is hermaphrodite.

(v)          When the wife or husband has suffered from incurable disease or chronic disease.

(vi)         When the husband or wife has an amatory relation with another man or woman.

(vii)       When a wife or a husband lives in different places and no longer maintains any connection for a long period.

(viii)      When a husband has tortured mentally to his wife, then the wife must initiate divorce.

   If anyone of the aforesaid conditions arises then a man or woman may want divorce to the village council. And the village council is to seek the solution about such report. For that purpose, they are not going to court of law. But in the present age, a change has been noticed among the urbanized and educationally advanced Boroks. To dispose of dispute about the conjugal life, the educated Boroks go to court of law. 

            If the divorce is initiated and caused by the husband, he is to pay a lump-sum amount as a fine to the rejected wife. More-over, the husband is bound to refund all ornaments, dress, etc. of the rejected wife. On the other hand, if the wife initiates divorce, then she is to compensate. It is a common picture that if a husband divorces his wife during her pregnancy, the newly come offspring will belong to the mother.

   If the divorce is initiated and caused by the husband, he is to pay a lump-sum amount as a fine to the rejected wife. More-over, the husband is bound to refund all ornaments, dress, etc. of the rejected wife. On the other hand, if the wife initiates divorce, then she is to compensate. It is a common picture that if a husband divorces his wife during her pregnancy, the newly come offspring will belong to the mother. It is also a general rule that after the separation the minor child and suckling child are to remain with the mother. Although, divorce is allowed among the tribal people but it has both good and bad effect. The good effect towards the divorce should be narrated in the following manner: The separation makes a man or a woman completely free from all sorts of family problems or bindings and from any unforeseen events like suicide. After the divorce a man or a woman can start a new life through remarriage. The bad effect of divorce is rot pervasive. After getting the divorce, the children are deprived of proper care and as a result they are grown up with much negligence. Moreover the children are also deprived of their parent's affection after the separation. After the divorce, the husband is not under any moral obligation to bear all expenses of the family. As a result, the rejected or divorced wife falls in economic problem. So, it can be said that divorce is blameworthy at the sight of the Borok society.

Remarriage is permissible in the Borok society of Tripura. A man or woman remarries after the legal dissolution of marriage or after the death of his/her previous wife/husband. A man or woman cannot remarry during the lifetime of his/her husband/wife without divorce. However, for the widow, remarriage is allowed but is not performed with much pomp, and festivity. Nevertheless, certain rites and rituals must be performed in such cases. 

Nowadays, few obstacles are noticed about the remarriage of widow, widower and divorcee in the Borok society. Widow and widower cannot remarry before the funeral ceremony (Sradha) of his/her dead husband/wife. The widow/widower is not remarried within the one year of the death of his / her husband / wife. No rigidity is maintained in the case of arranged marriage of widow / widower as such as divorcees. An unmarried man or woman does not prefer to marry a widow or widower. And a celibacy Borok boy or girl does not want to marry a divorced lady or divorced man. If a widow or a divorced lady wants to remarry then she searches a widower or divorced man as a life partner. But in the case of male it is not an obstacle. It is to me a kind of injustice in the sense of gender bias that it is a common picture that although the parents or guardians of unmarried girl do not desire to give their virgin girl in marriage with a widower or a divorced person yet it is allowed but the opposite is not allowed by the parents or the guardians with some exception. A very simple ceremony is performed in the wedding ceremony of widow / widower or divorcees.  

 So it can be said that life of the Boroks is very unique and distinct from other societies in Tripura. Sowing, jhuming and harvesting paddy, brewing rice-beer, singing, dancing, eating, weaving, helping each other, discipline, obedience, handicrafts and hunting in the forested hills and mountains are the main features of Borok traditional life.