The Jamatias revere Mataikatar, the chief deity of other Kakborok speaking groups, as the creature of the universe. They worship traditional deities for obtaining quick results. Some of the deities they revere are Akatha, Bikatha, Twybuk, Sangrang, Sukubdray, Bukhuk Sini, Garia ,Nabsu, Burasa, Maylwngma, Songotran etc.

There are some special ceremonies based on special occasions like Katheuw, a religious function is performed to ensure easy and safe birth. Similarly, Twyswkal Tamwng who is said to be the deity of water is worshipped for safety of the child. Worship of Siri Jamdu and Siri Jadu is performed for getting a baby from barren woman.

The deities of the Jamatias are generally associated with the land and agriculture. They believe Maylwngma and Khulwngma are the two deities who reside over paddy and cotton. To avert crisis of food and cloth these deities are worshipped. These deities have no specific form or shape. Two earthen pots are revered as the deities. These pots jointly known as Rondok are decorated with rice powder and vermillion. Garlands of cotton thread are fastened to the pots before placing them in a house.

According to an opinion, the Jamatias, along with other tribes of Tripura like to identify Nahchumatai as the goddess of snake. It is also identical with the vastue-deva of the Bengalis. Date of worship is Chaitra Sankranti, the last day of chaitra. Ochai performs the worship by chopping a green bamboo into pieces before a square like symbol assumed as the deity.

Garia, which is a common festival for the Kokborak linguistic groups is also celebrated by the Jamatias. The purpose and embodiment of the deity is also almost same. The time of festival is also same. The seven day festival begins on the last day of Chaitra, the last month of Bengali calender year.

For the worship of Garia, subscription is collected from the villagers. Mataybalnay is entrusted with the task of collecting subscription. Ingredients of Garia puja include-richha, clothes, dhuties, cotton threads, buffaloes , he-goats, bamboo poles etc. After seven days of festival he-goats and pigeons are sacrificed and green rice and fruits are offered to the deity.

In addition to these festivals they also worship Ker. The way of worship is almost like that of the Tripuris. Burasa, Kuwaychanama and Buewring are considered malevolent spirits who need to be propitiated to cure the patients. The Jamatias funeral rites are as per Hindu customs. However, bodies of dead children are burnt.

In the sphere of religion they are influenced by animism, Buddhism as well as Hinduism. Still, they are scared of different deities. As a result, they perform a number of worship of such malevolent spirits. The list of festivals centered on the worship of different deities is common with the Tripuris and Jamatias include Rantak, Ker, Ganga, Naksumatai etc

Rantak of the Uchais can be compared to the Laksmi puja of the Bengalies and Mailungma of the Tripuris. The time of Rantak worship is the period after jhum harvest. The eanthan pots are decorated with cotton thread and garland. Rice is also needed for worship. Rantak is again worshipped in the new year and on Laksmi Purnima day.

Uchais celebrate ker once a year. The place of worship is the house of headman or Chowdhury. Some rules are observed strictly during the puja. If some one violates any of the taboos he is punished in a way that he has to perform the puja again and all the expenditure has to be borne by him only. Otherwise, it is done with the subscription collected from the villagers.

The Uchais believe that the deity of snake live in their houses. To satisfy this deity they perform Naksumatai. It is also believed that this deity should be worshipped to get relief from snake biting and other diseases

Most important festivals of the Chakmas are Bijhu and Baisakhi Purnima. Some other festival of less importance are also celebrated as per traditional social norms.

Bizhu is the most important socio-religious festival of the Chakmas.This festival, gave birth to the Bizhu dance.The Bizhu dance is the etc.opener to this multi-faceted festival.

Beginning on the day before the last day of Bengali calendar year ,Bizhu lasts three days. On the first day known as Phool Bizhu, household items, clothes are cleaned and washed, food items are collected to give the house a now look with the veil of different flowers. In the evening worship of lord Buddha is performed at the temple and auspicious lamps it up the temple and houses.

Next morning , the 'Mull Bizhu' day starts with the holy bath in the river. While the youths dressed in new clothes make rounds of the village, enjoy the tastes of specially made vegetable curry, different home made confectioneries and sweets, take part in different traditional sports, only to ride the peak of enjoyment with the Bizhu dance in the evening, aged persons spend the day through religious activities and the middle aged with drinks. The last day or ' Gojjepojje din' is also celebrated through different socio-religious activities.

Though the origin of the Bizhu festival can not be traced for certain, from the tradition it appears that in earlier days it used to be celebrated through a fortnight. However, it is for financial reasons or changing social scene, nowadays Bizhu lasts three days only. Here say has it that if someone died on the ' Mull Bizhu' day he attains heaven.

In the context of its nature some say that Bizhu is a festival ,which revolves around agricultural activities, Because, it is celebrated in mid-April when the earth is just drenched with the first rain and the jhum sowing is taken up. And it is believed that with the objective of getting rich harvest worship of the earth was arranged which took the form of a festival. These days Bizhu is mostly a festival of national gathering. As a result, it has lost its agricultural character. Rites and rituals of this festival have also gone through some transformation.

"Baisakhi Purnima" means the full moon in the month of Baisakhi.This day bears great significance as a religious occasion as the Lord Buddha was born on a Baisakhi Purnima day.On the day of the worship devotees go to the temple with"syong"(rice, vegetable and other fruits and confectioneries according to the individuals capacity or will). A temple shaped food(rice) is made. This is called Buddha Puja. Devotees offer this puja alongwith other food items and all other things brought for donation,to the Buddha. Buddhist priests known as "Buddha. Bhikshus lead the devotees in the prayer chanting mantras,composed in Pali. Unlike the Hindus,Buddists do not take the food once offered to the Gods "Prasad".This is the main part of the occasion. Apart from this other practices are also done as and when possible. For instance,procession is taken out in the morning,thopusands of lights are lit in the evening,"Dharmasabhas" are organised and in the "Phenas Batti" an auspicious lamp made of paper in the form of a baloon is also released.

An ancient religious treatise believed to be composed in Pali and Burmess 1000 years back. There are 26 volumes of Agartala which used to be read during marriage and funeral ceremonies in ancient times

This fetival is celebrated on the day of full moon in the month of Ashwin. The Mags pay reverence to Lord Buddha through this festival. All man and women go to the Buddhist temple in the day time and in the evening they release toy boats in the river. Lighted candles are placed on the journey to the land of darkness with light. It is also popularly known as ' Way festival.'

This festival resemble the Holi or Dol of the Hindus. It is celebrated towards the end of chaitra. Youngsters go out on the roads and spray water on each other. Mood of festivity rests on top during this festival.

Sangari ( last day of the month of Chaitra which is the last month of the Bengali Calendar Year ) is the occasion of special festival. The people of the Mog community in general and the young boys and girls in particular celebrate the day through cultural programs to invite the new year. Cakes are prepared at every home and the denizens move from house to house to take cakes. On this day water is carried through auspicious pitchers and respected persons are allowed to take bath with this water. The young boys and girls indulge in aquatics. Traditional Khouyang is played on bet. Paste of fragrant sandalwood and water of green coconuts are sprinkled in every house. There is mirth and merriment everywhere and in the midst of pomp and grandeur fragrant water is poured on the root of 'Boudhi Briksha'. The festival continuous for three days. The youths of Mog community on this auspicious occasion move about from one house to another dancing and singing with the pious 'Wish Yielding Tree' (Kalpataru) on head.

Another occasion they love to celebrate is the day of fullmoon in the month of Fulguna. On this occasion they perform ' Fagua' Dance. After playing holi in the moon light, the boys and girls together perform Fagua . During the dance they hold sticks in their hands. Another dance they perform is known as ' Jhumur'. All the dances have male and female participants, which are accompained by drum and kartal to keep the rhythm.

Cultural life of Mundas resembles that of Santhals. Munda boys and girls perform song and dance in the villages. Three festivals they celebrate every year are Jadur,Lasur and Gena. They choose these occasions to perform dance and also perform 'Jhumur'dance.Yatra ( open theatre ) is another popular item of recreation among the Mundas.

Over the years the Munda families living near the tea gardens if Tripura have retained very little of their traditional culture. Lack of initiative to keep the culture has caused abolition of Jadur,Lasur and Gena dance. Only Jhumur and Yatra are found to be ptractised by them ' Jhumur' is performed by Munda girls. One man signs and another man plays drum while the girls dance. Munda boys go out for hunting in the night of Dolpurnima. A dance is also performed following this occasion but the presentation of the dance is very dull. Drum a pivotal role in the performance of all dances.

The general belief is that Haba Chu Radda or the deity of jhum should be satisfied. Otherwise, good harvest is a rare possibility. Expecting good harvest the Kamal (Priest) sacrifices seven hens in the name of jhum deity.

Like Hindus Garos are also of the belief that the king of heaven. Indra may let out his wrath by inflicting thunder on the earth. To get rid of such a mischief the Garos perform Garia worship. Garia is worshipped every year by each family. The place of worship is jhum land where boar, hen etc are sacrificed as a part of the worship. A feast is also given there.

After the happy harvest ' Wangala( 1st rice eating ceremony) is performed in every houses. The Sangnakma, head of the communities visits every house and cuts a pumpkin as a part of worship. This pumpkin is sacrificed on the occasion.

Thereafter the women dance to the bear of ; Dama' and 'Aaduri' made of buffalo horn. The dance projects the rehearsal for war.

The all powerful god of the Lusais is 'Pathian', creator and senior'Huai' is an evil spirit who, the Lusais think may cause severe damage to them if he is not cajoled with sacrifice and other items. His worship is done when someone falls ill. 'Khauring' is the name of the spirit who, if possesses a young woma, leaks out all the secrets of that woman. To remove this spirit the priest screams plays drum and shoots a round or two.

According to the Lusais, man dies nut not the soul. The name of their imaginary heaven is 'Piyalral'. These who can reach there get delicate food. When a man dies his soul starts for Rih lake, at a distance of 3 miles from Mizo Hill border. After three months the soul comes back and begins to live nearby the village. His relatives keep an empty place for him and offer food. After three months the soul is bidden adieu through a ceremony known as 'Thitin Achai'.

They live entertainment and enjoy life through dance and song. Cher,Khaulam, Solakia, Pawanto are noteworthy.

This dance is performed during funeral rites . This dance consists of five form-

1. Namthuang, means ordinary steps.
2. Pheikhai, means 0- foot movement according to rhythm.
3. Vicklelen, means crossing.
4. Aarpuichanthai, means scratch of a hen and
5. Sailiannukul means walk of an elephant.

Their festivals are mainly religious. Like other tribal communities the Halams also believe in the existence if invisible spirits who should be propitiated for the welfare of the men. They believe in re-birth. They are of the belief that the soul of the person, who has done good deeds, comes back to take birth again after seven days of death.

The Halams impose life or divinity on hills, valleys, lakes trees etc. Among the different deities they worship the deity of reproduction is significant. To get rich harvest they worship the granary on any Wednesday by sacrificing boar and hen. To have a child from a barren woman and to protect the life of the child they worship a deity called ' Arakan Thao Rabal'. For the same reason, hen are sacrificed in the mame of ' Abthangnai Tuiyar', Tuifangrak', and ' Tuikhowai' deities. The sacrifice is performed early in the morning at a bathing place. Moreover, a deity called ' Hachungnug' is worshipped by offering hen, boar and egg for the welfare of the mother and new born baby. These apart, some annual house hold worships are also performed

This deity-duo signifies Kartik and Ganesha of Brahmanism and Lampra and Bikhitra of the Tripura.

The Halams are also lover of music and dance.On special occasions they perform dance.The most important dance is known as Hai-Hak dance.

Noatias are believed to be a branch of the Tripuries. It is interesting to note that none of the Noatias uses' Noatia' as his surname. Instead they use 'Tripuri' after their names. It has been observed that those who had been living in Tripura for many genertions claim to be original Tripuris and those who had come from East Bengal are passed off as Noatias. Moreover, their socio-cultural rites , rituals and customs are very much identical with those of the Tripuri who also use' Debbarma' instead of Tripuri after their names. Therefore, it would be misleading to say that Tripuries and Noatias are different communities.

Orang belongs to Austic family. Very few number of Oranges are found working in tea gardens around Agartala,Khowai,Kamalpur,Dharmanagar and Kailashahar. Agriculture is their main source of livelihood.Hunting pisci-culture and fruit collection etc also supplements it. Financial hardship hardly allows them to celebrate different festivals .Still, one or two festivals are celebrated by them. Dances are based on these festivals. The main festival is known as ' Karam '.Following the name of this worship the dance performed on this occasion has come to be known as ' Karma dance ' or ' Karma ' dance.

Another occasion they love to celebrate is the day of fullmoon in the month of Fulguna. On this occasion they perform ' Fagua ' dance . After playing holi in the moon light, the boys and girls together perform Fagua. During the dance they hold sticks in their hands. Another dance they perform is know as 'Jhumur' . All the dances have male and female participants, which are accompanied by drum and kartal to keep the rythm.

Santhals have their own social customs which are based on Sardar system. Apart from agriculture they are also engaged in hunting and fish cultivation. Basically, a clan of Austric family they show keen interest in art and culture. Agriculture comes as the theme of socio-religious life. Their cultural ceremony begins with the Baha festival or Basant Utsav. The young women of Santhal community keeping each others hand on the waist, go on dancing according to a slow rhythm of song at the countryyard. Men, with flute, tom-tom and trumpet also take part in the song.

Due to isolation from the native place ,the Santhals living in Tripura , have lost many of their characteristics. Moreover, financial hardship has also forced them to cut down the number of festivals and occasions of cultural activities. They are seen to perform ' Da-Bapla' dance on marriage and dance on Sarhai festival based on worship of land.

It is a major tribe in Meghalaya. Numbering only a few hundreds in Tripura,Khasia community, mainly inhabitating at Datuchhera of Kailashahar Sub-division, barely has any festive occasion. The people of this tribe are mainly engaged in plantations of betel leaf or ' Pan '. The most popular dance, namely ' Noagerem' relating to "Khasia" community of Meghalaya has got no room among the community residing in Tripura. Incidentally, Khasia people of Tripura have recently, for the last few years become enthusiastic in placing that very dance with the name of "Pass- tea -a " during festive occasions. Interestingly, only the male members of the community take part in this dance.

Though some Bhills are found working in tea gardens in Tripura larger chunk of Bhill population is scattered over Central and Western India. After agriculture, the Bhills depend on fish cultivation for earning their livelihood. Being scanty in number in Tripura ,the Bhills have very limited cultural activities. /We find an attempt of performing some dance after hunting of wild animals to celebrate the occasion. Only men take part in such dance. However, it is weak so in form that can hardly be named as a dance.e.

This tribe is also of Mongoloid origin. Predominantly, they the settled in Sikkim and Darjeeling District of West Bengal. They form a very minor group in Tripura. As a result barely any cultural activity is practised by them here. However, as they are Buddhists, they have definite style of living .Their own customs, rites and rituals , performance in a very calm and quiet manner.

A Mongoloid origine,Bhutias permanently settle in our neighboring country Bhutan and are mostly found in Sikkim in India. They came in search of occupation i.e sale of woolen garments and temporarily resided in the North Eastern Region. In Tripura they form a very minority group. Due to negligible population of the community no particular cultural activities of the tribe has been developed here.

It is a sub caste of Kuki community, hailing primarily from Mizoram. A like the mother caste, people of Chaimal commnity also wander from one place to another in search of Jhum land. Though they are found mainly in Dharmanagar,Kailashahar,Amarpur and Udaipur Sub-divisions, the community constitutes of only a few numbers of families. Resultantly they have been nowhere in census report since 1961. According to the scholars, Chaimal people resemble Kuki in every socio-cultural standard and do not have much identity in respect of festivals and dance

Kukis are known by different names depending on the place they live at. They do not call themselves ' Kuki' but 'Hrem'. In Tripura they are also known as Darlong Kuki, Halam Kuki. Their history has continued to be a controvertial one as no other tribe or community other than the Kukis has been divided into many sub groups. The early home of Kukis has also been identified as Mizoram. According to a Kuki social belief, their original home land was simlung on the bank of Mekang River in China.

Further, the Kukis are divided into old and new Kukis ,Hrangkhal and Baite who under the pressure of other two branches Jenshan and Thado move to the hill areas of Kachar and settled there and came to be known as old Kukis. Later that Jenshan and the Thade were compelled by the Lusais to leave Mizoram and settle in Kachhar in Assam. They are identified as new Kukis, At present major portion of the Kukis live in Tripura and north Tripura . They are also found in Nagaland,Arunachalpradesh and Manipur. In Tripura they have acquired separate identity as a community. Though ethnologically they come under Mongloid stock their language is of Tibbetan Burmese section.

One source has listed Balte, Balahut,Chhaliju,Hazong,Phun,Jangteir, Khareng, Khepatong,Paite or Paitu,Khunter,Kaipeng, Lengtai, Mizel, Namte,Hrangkhal and Thanglua as sub groups of Kuki community living in Tripura. Another source presents the list as follows-Paitu,Chutlang,Khareng,Baile, Anmrai, Chamlehn, Balte,Riyete,Balta,Beltu,Paite,Phun,Phuntei,Lentai,Rahlte,Sayalai,Payadhi,Dhuam,Barda,Chhaljen and Bangte.