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THE YAKHA: CULTURE, ENVIRONMENT AND DEVELOPMENT IN ...

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jerked by the strings of broader social, political and economic forces,<br />

this chapter has argued for the Tamaphok Yakha as conscious actors,<br />

taking advantage of the diverse and changing opportunities offered to<br />

travel out of the immediate community and experience life in other<br />

cultural and environmental milieux, Yet the movement of people and<br />

ideas out of Tamaphok was not simply one way. No account of Yakha<br />

culture and environment would be complete without reference to changes<br />

from the outside coming into Tamaphok, These are the subject of the<br />

next chapter.<br />

Notes: Chapter Seven<br />

1, I mean here the physical world. Taking a Yakha perspective, it<br />

could be argued, would also involve looking at migration through the<br />

spirit world. After death, every soul had to migrate to another world,<br />

and various ceremonies were performed both to symbolize this movement,<br />

and to ensure it took place (Chapter Four), The difference between this<br />

and other forms of movement is that no-one professed much interest in<br />

knowing more about the 'other world' after death, "How can we know<br />

where we go when we die?" said one ma~gaoba to us in response to such a<br />

question. Many of the rituals of marriage (Kohn, in press) could also<br />

be seen as a symbolic representation of the movement the bride makes<br />

from her natal home towards incorporation in her marital home. Un! ike<br />

the variety of Brahmin and Chetri life-cycle rituals, the only life-<br />

cycle rituals regularly observed by the Yakha, it seemed, were those<br />

dealing with what could be interpreted as movement through space (rather<br />

than movement through time).<br />

2 Cf, Poffenberger (1980:64): "A final group of variables that have<br />

not been examined are the differential cultural determinants of<br />

migration, For example, it seems reasonable to assume that attitudes<br />

towards and be 1 i ef s about the benef i t s of seasona 1 , semi -permanent , and<br />

permanent migration might vary considerably from group to group and<br />

village to village. Attitudes would in part be determined by the<br />

historical experiences of a village or a family with regard to

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