1.2 Name of the element, as used by the community or group concerned
Sangrain 'Relong Pwe' (water pouring)
1.3 Short, maximally informative title (including indication of domain(s))
'Relong Pwe' or 'Water Festival' of Marma Community falls in the doman of 'Social practices, rituals and festive events'
1.4 Community(ies)/group(s) that recognize the element as part of their cultural heritage
Marma/Mong, ethnic community of Bangladesh
1.5 Physical location(s) of the element/how often it is practiced
The Festival is performed wherever the Marma live. The Marma people, formerly known as Moghs or Maghs, are the second-largest ethnic community in Bangladesh’s Chittagong Hill Tracts, primarily residing in the Bandarban, Khagrachari and Rangamati Hill Districts. Some Marmas live in Bangladesh's coastal districts of Cox’s Bazar and Patuakhali, while others live in India and Myanmar. There are over 210,000 Marmas living in Bangladesh. Since the 16th century, the Marma have considered Bangladesh’s Chittagong Hill Tracts their home, where they have established the Bohmond and Mong Circles (chiefdoms).
1.6 Short description (max. 200words)
'Rilong Pwe' is a water festival of the Marma/Mogh indigenous community in Bangladesh. The festival is celebrated during New Year of the “Mraima” calender. It is a blessing ceremony which is celebrated by the all members of the community.
Three days, out of the four-day festival, are spent bidding farewell to the outgoing year. The fourth day focuses on greeting the incoming year. On the first day of the festival, both male and female members of the Marma tribe form a procession to take their images of Buddha down to the riverfront. The images are washed on a raft with either a mixture of sandalwood and water, or milk and water in preparation for reinstalling them at the temple or in their shrines at their homes.
The festival is celebrated in several parts during the day. A water festival competition is specially participated in by young, unmarried boys and girls, which also includes performance of traditional dances. The community also celebrates the festival early in the morning by showering elders with water, as well as showering the Buddha statue in the monastery.
Anybody can join the festival irrespective of caste, creed and color. It is opportunity for everyone to extend a hand of friendship, even to strangers. On this auspicious occasion, everyone is a friend. Everyone is determined to start with new hope and new way of life.
The community also go to the temple, wash the Buddha statues, recite the eight precepts and take the five oaths before circumambulating the pagoda together. The monks in the temple take this opportunity to remind everyone of the dharma; the right way of living and practicing as Buddhist. The elders are worshiped and they bless the young ones for a bright future.
1.7 Domain of the element (select one or more/suggest alternative domain)
2. Characteristics of the element
2.1 Practitioners(s)/performer(s): roles, age, gender, social status, and/or professional category etc)
The entire community is involved in the celebration of this Festival. Documentation was made with the help of following community members:
Kongshai Marma, 25, Male, Dancer
Uhlaching Marma, 25, Male, Dancer
2.2 Other tradition bearers (individuals/groups and their roles)
Marma Shilpi Ghosthi, Marma Unnayan Sangsad and Bangladesh Marma students council: These are community organisations which organise the event.
Arakanese (also known as Rakhine /rəˈkaɪn/; Burmese: ရခိုင်ဘာသာ, MLCTS: ra.hkuing bhasa [ɹəkʰàɪɴ bàθà]) is a language closely related to Burmese, of which it is often considered a dialect. "Arakan" is the former name for the Rakhine region. Arakanese can be divided into three dialects: Sittwe–Marma (about two thirds of speakers), Ramree, and Thandwe.[3] It is the native language of the Rakhine, Marma and Kamein peoples.
2.4 Associated tangible elements ( if any)
Traditional Marma dress, traditional water bowl and traditional musical instruments.
2.5 Associated intangible elements (if any)
It is the primary festival of the Marma community, so it is related to their language, religion, lifestyle and nature.
2.6 How are women and people of other genders associated with this ICH element
It is a community Festival so everyone is involved. 'Rilong Pwe' is especially important for the unmarried singles but the entire ritual involves everyone.
2.7 Division of labour during the practice of aforementioned ICH element
The labour is equally distributed into mens and womans but mainly arranged by the young generation.
2.8 Customary practices governing access to the element or to aspects of it
Relong Pwe is a festival open to all.
2.9 Modes of transmission
The indigenous Marma people learns about the Rilong PWE Festival from their ancestors.
2.10 Organizations concerned (non-governmental organizations and others)
Marma Shilpi Gosthi and Marma Unnayan Sangsad
3. State of the element (viability)
3.1 Threats to the enactment (if any)
Tourism and commercialism is harming the authenticity of the festival. But, of greater significance is the long history of conflict with the Chittagong Hill Tracts, between the indigenous people from the minority ethnic communities, and the settlers from outside.
3.2 Threats to the transmission (if any)
Of major consideration Local majority population sometimes creates pressure and other religious practitioners issue statements discouraging the cultural practices of the ethnic minority that makes them insecure and unsafe, while discouraging the young generation.
3.3 Threat to associated tangible elements and resources (if any)
No, there is no threat, but also no support in a Muslim majority country like Bangladesh
3.4 Viability of associated intangible elements (if any)
Some NGO’s are working for their health care and to improve their financial stability but still nobody is working to protect/preserve their festivals or rituals.
3.5 Safeguarding measures in place (if any)
Safeguarding is primarily by the community itself. A few years back the ethnic communities of Bangladesh proposed following safeguarding measures;a) establishment of a tribal cultural institute,
b) appointment of indigenous language teacher in every primary school in CHT and
c) broadcasting programmes on indigenous culture and heritage.
Their suggestions also include
e) one more chapter based on indigenous culture in text books at primary and junior levels,
f) introducing teachers' training on indigenous languages at Rangamati PTI, and
g) setting up a museum to protect culture and heritages of 11 ethnic communities in CHT.
They emphasised primary education in students' mother languages. Speakers said this in a daylong workshop titled “Adhivashi Sangskriti Sangrakkhaney Suparishmala Pranayan o Amader Karaniya” organised by local NGO Zabarang Kalyan Samity
https://unpo.org/article/7595
4. Data gathering/documentation, Consent and preparation of inventory entries
4.1 Consent of community/group/individuals concerned for data collection with a view to inventorying
7. References to literature, discography, audiovisual materials or archives
7.1 References to/in literature
1. Barua, Bijoy. 2010. "Ethnic Minorities, Indigenous Knowledge, and Livelihoods: Struggle for Survival in Southeastern Bangladesh." In Indigenous Knowledge and Learning in Asia/Pacific and Africa Perspectives on Development, Education, and Culture, edited by Dip Kapoor and Edward Shizha. New York: Palgrave Macmillan.
2. Hammed, Md. Faisal. 2006. "Assimilation: A Challenge for the Indigenous Culture and Customs ." Journal of Ethnic Affairs II: 22-26.
3. Mohammad, Ala Uddin. 2020. "Changes in Language, Communication and Thought: A Study on Linguistic Discrimination against the Indigenous People of the Chittagong Hill Tracts, Bangladesh." STUDIES IN LITERATURE AND LANGUAGE 1 (1): 25-37.
4. van Schendel, Willem, Wolfgang Mey, and Aditya Kumar Dewan. 2000. The Chittagong Hill Tracts: Living in a Borderland. Bangkok: White Lotus Co. Ltd.