Anthropologist B.S. Guha has classified races in six groups – The Negrito, The Nordics, The Mongoloid, The Proto-Australoid, Western Brachycephals and The Mediterranean. Although he said that a pure ethnic group of indigenous Australians and Negritos does not survive in India, rather a group of people and groups are mixed into mixed groups. So, which group Bengalis belong to and why Bengalis culture is different or similar to other groups? This question has arisen in my mind for a long time, and I was so surprised to find the source of the Bangalis’ nation. It has been said that Negitro has been mixed with Indian society, so the Bengalis do not have any pure effect in their influence. Some of them are influenced by Assamese people, some of Angami Naga and some natives of Andaman Islands. The characteristics of the Nordic people are seen in the north-western part of India, groups of Pathan or some of the higher classes of Punjab and Rajasthan, but their impact on the DNA of Bangali is very little. They are mainly propagating themselves as the creators of Vedic Aryan civilization, that is, the Nordsians have no direct influence with the Bangali nation. On the other hand, the influence of the Mongol tribe is seen in the coaches of the north of Bengal, Rajbangshi, Leopcha, Chakma, but absent among the so-called upper classes groups of Bengal. Although the people of the Mediterranean ethnic origin were noticed mainly in the south and northwestern regions of India, these non-pure organisms have made a great impression on the culture of Bengalis, as a language group, they are known as Dravidian-speaking group. On the other hand, the people of the Western ‘Golmund’ race have come from Alps and other parts of Eastern Europe in India. In the Bengali classes, the effects of western ‘Golmund’ among the Kayasthas, Vaidya and Brahmanas have been observed. Although the early Australian ethnic group was not purely Bengali, there was a great deal of early Australian influences in Bengali nargosites. This ethnic group is still seen as a pure part of the people of Sri Lanka’s Vaidi and Australia indigenous people. In Indian society, there is a direct impact among the ethnic groups such as Santhal, Kol, Vill, Munda etc.
In the Bengali society, the impact of native Australian culture directly in the terms of the place and the river is directly visible. Shealdha, Banshda, Jhalda etc words, such as the local effect, whereas the names Kopotakhya, Damodar, Ganges, etc. are the gifts of ancient culture of ancient times. On the other hand, the Austrian-indigenous early Australian influences are clearly seen in different names of Bengal with different populations, such as Mekal, Utkal, Anga, Vanga, Pundra or Kalinga. On the other hand, the words of the embryonic terminus came directly from Bengal, sometimes as the name of the equipment like the- da, saw( korat) or plow( langal) as the name of eggplant, gourd, lemon, banana, fig, pomegranate and coconut fruit. The original Australians believed in rebirth, they believed that the soul did not die, and ‘Pindo dan’ methods after deaths came to Bengali ethnic Indian and Hindu society, from Australian ethnic groups. Even after the Puja, the method of devotion of fruits, roots, flowers, etc. came into our society by the Austric Language Group. Since ancient times, the people of the forest worshiped a lot of animals, so the Vedic society created by the Nordic or Aryans looked at the people of the forest. If they had footed on this Bengal land, they would make atonement and return, because the people of Bengal foster a fowl, that is, at their peak, the Shudra ritual or the tribes’ customs, which are completely indigenous to the early indigenous styles, but after the era of the era, these Aryans were influenced by the practice of the original indigenous Australians As a vehicle, the owl, Kartik peacock, Ganesha rat or Saraswati foot near Laksmi Duck was forced to accept a miscellaneous Arya Austric mixed style, which later became an animal or bird, as a vehicle beside each goddess. Famous anthropologists claim that the wedding of ‘Bengalee’ , bengalee celebrate ‘gaye holud’, wearing sindhur, wearing the iron etc also the gift of the indigenous Australians.
However, not only Australians, many traditions of the Dravidian language group and the Mediterranean people are united in Bengali society. If we judge Dravid’s influence on Bengal by using the word ‘jura’, ‘guli’ then the words ‘Jalpaiguri’, ‘Bankura’, ‘Howrah’, ‘Domjhur’, etc. are actually coming directly from the Dravidian civilization. On the other hand, idol worship, a temple dedicated or a sacrifice of animals in Puja is also a gift from Dravidhi Dharaana. In fact, Pujo or blossom sounds came from different methods used by Dravidian groups directly in Bengali. As the ‘Kali,’ ‘Bondurga’ or Chandi Puja etc started in the form of early Australian ethnic groups in this Bengali language, similarly the influence of Dravidians began in Kartikupujo, Hanuman Puja. As a folk goddess, Mother Mansa Pujo Dravid started imitating as Goddess ‘Amba’ or the goddess of earth. Some people claim that blacks, crows, anklets, etc. are derived from the Dravidian group. So, by the evolution of Indian culture, Bengalese’s own civilization has changed gradually, over the ages, but due to the influence of Dravid and Australians, many variations have been added in Bengali life.
1. Bengali anthropological identity / Atul Sur
2. Social-Cultural Anthropology / Dr. Rebati Mohan Sarker