Zeliangrong: Social structure
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Zeliangrong: Social structure
Social structure
Social structure of Zeliangrong society
1
By Dr Gaikhamsin Riamei
The structure of Zeliangrong society is based on kinship which is well-knit by clan. The organization of the Zeliangrong community gives due importance to clanhood structure. Clanhood can be said to be the genesis of tribal organization. Uncertainties, myths, legends, and folklores surround the Zeliangrong society due to which the place where the Zeliangrong people have once lived cannot be indicated convincingly. According to the Naga traditional belief, Makhel in north Manipur has been their original homeland. Their coming to present habitat is said to have started with a sudden influx from South-West China to Burma, South-East Asia and then towards the north zone of Manipur.
The cruelty of history and geography caused the identity of Zeliangrongs to lag far behind. Historical incident paved the way for the occupation of the present habitat of Zeliangrong for centuries. It is a common belief among the Zeliangrong people that men and gods once had been living together in the beginning and had a common dormitory which was attended by both men and gods. In the dormitory there was a patriarch deity called Tingpu Rengsonnang who presided over the dormitory. All the social practices, religious ceremonies and functions of men, spirits and animals were said to be administered by the patriarch deity. Then, there was mistrust, misunderstanding and suspicion which led men and gods to conflict and thereby agreed to be separated.
Men and gods were mutually agreed to be parted. Due to the invisibility for men to the gods, the former depended upon the patriarch deity for guidance and consultation pertaining to social, spiritual and cultural matters. The present dormitory system, the sacred ceremonial House Tarengkai and many rites and ritual practices were inherited from the patriarch deity Tingpu Rengsonnang.
The first clan, according to the legend was considered the great law-giver of the Zeliangrong people. Amang/Amangbow, is believed to be from the Pamei clan. The Zeliangrong Nagas lived a well-organised social life based on classless society. The social institution had no conditional consideration of status–high or low, rich or poor–all have equality in every aspect of life. There was no unnecessary social stratification in the Zeliangrong Naga society. Naturally, the elders were respected with special regard by the community members. The composite name of the cognate tribes of Zeme, Liangmai and Rongmei is termed as Zeliangrong which was coined on 15th February, 1947 at the first Zeliangrong Conference with the establishment of the Zeliangrong Council in Imphal. This conglomeration of suffixes of the cognate tribes constituted the nomenclature as Zeliangrong.
Clan structure is the foundation of the Zeliangrong society among the three cognate groups. Owing to the long standing controversy over the identity, Puimei was excluded from the cognate groups. The Puimei complained for the exclusion of its name from the nomenclature and that the prefix of their tribe’s name should be added. This controversy had been there for more than half a century. The crisis of identity being faced by the Zeliangrong people has multifaceted ramification in terms of cultural development, social solidarity, economic development and political activities. Prof. B.M. Das and Dr. Roma Chakravarty opined that of the four cognate groups, the Puimei speaks a dialect which is different from the other three but socio-culturally they are same.
It is ethnically true that the kindred groups having different dialects belong to one community. Zeliangrong is a community having four different dialects for each tribe where the difference of each group is more felt by dialect rather than as a separate tribe. Serious deliberations and debates were held on this common issue of identity. In the course of a half century, the four cognate groups developed common written literature and there is a move to have a separate linguistic identity but not separate tribal identity.
The oath taking ceremony Chuk Sumei or Chuk-jag was held on 1st April 1934 at Tamenglong Head Quarters declaring the solidarity and common brotherhood in which elder representatives from the respective tribes of Zeme, Liangmai, Rongmei and Puimei were present.
All the four cognate tribes (Zeme, Liangmai, Rongmei and Puimei) were declared as one people, forgetting and forgiving the past misdeeds of feuds and antagonism and reaffirmed that from then onwards they would help each other and stand united as one for the better future. This oath taking ceremony has been the historic steps towards making Zeliangrong as single entity. Chuk Sumei ceremony was held to withstand against the imminent threats because they had suffered many times at the hands of the Kukis, the Meiteis, and the Britishers. It was the ritual basis of fraternity and brotherhood that constituted the nomenclature of Zeliangrong. The Zeliangrong society had no account of written historical document but their history was reproduced and reinstated by folklores, myths, legends which had been handed down orally from their ancestors, generation to generation. Their vision on history is limited and revolves around telling the folk accounts of their forefathers’ past. Their history is also presented in the folklores, arts and culture, songs, dances, legends, ballads, religious hymns, mythological stories, etc. and they rely on them.
Classless Society. Though the Zeliangrong society is based on clanhood and kinship, it has no class or artificial distinction among the members of the society. They neither have absolute ruler nor king and kingdom. Of course, for all the tribes of Naga there exists one class of society in which all are equal. In other words Naga social system is purely based on justice, liberty, equality and fraternity. There is no distinction between men of different clans, village or communities, between rich or poor, high or low, great or small, master or serf, educated or illiterate, men or women in the matters of status, privilege or rights. Irrespective of clan, community or tribe, anybody can mingle, talk, communicate, sit or work together because there is no such rigid caste systems like that of the Hindu society. Anybody can access to any officials, approach men of high stature. In short, as man is born free, every member of the Zeliangrong Naga Community is free to do, or to hold any position in the society provided he or she is capable.
Racial Features. B.M. Das and Dr. Roma Chakravarty, as alluded by Prof. Gangmumei Kamei, have given their racial composition. Out of the four cognate groups, the Puimei speaks different dialect but culturally and socially identical. In order to constitute a single community status of Zeliangrong the identity is based on the following common features: (i) common ethnic origin, (ii) similar historical past, (iii) common linguistic roots, (iv) common kinship and social structure and (v) common cultural pattern.
On anthropological and linguistic bases, the Zeliangrong can be said to be people belong to the Southern Mongoloid who migrated to the North-Eastern India through different routes from South-East Asia several hundreds years ago. Ethnically and linguistically they are grouped as one entity of the Tibeto-Burman (Indo-Mongoloid). Zeliangrong: An Ethno-Cultural Entity. Some competent anthropologists, after examining the social structure, kinship organization, cultural pattern, linguistic roots and political organizations, have arrived at a conclusion that Zeliangrong is an ethno-cultural entity. Racially, they belong to the speakers of the southern Mongoloid and Tibeto-Burman. According to Sir G.A. Grierson’s statement made in his “Linguistic Survey of India”, says that all the Zeliangrong languages/dialects belong to the Bodo-Naga Sub-family of Tibeto-Burman.
2
By Dr Gaikhamsin Riamei
Pre-Tibeto-Burman elements can also be found among them (the Austric or pro-Austroloid or even Dravidian and Negro elements). They are emotionally attached to their customs and traditions which have rich cultural heritage. This has been reflected in the form of folk dances, music, arts and crafts. They were conservative and culture-conscious people. All the cultural activities were the same among the cognate tribes of the Zeliangrong, except minor variations in dialects, culture, belief, etc.
Origin of the Clan. Naga society is composed of families by the close knit-structure of clan. In order to counteract against any kind of aggression (external or internal) several families united to form a clan. Any clan could be traced back to a single family which had multiplied into numerous families but stayed connected to each other. The clan is believed to have been the continuation of the family unit on the paternal side.
In the Zeliangrong Naga society there are many clans. Some major clans are: the Pamei, the Newmei, and the Gangmei. These major clans are further sub-divided into many exogamous clans and sub-clans. However, the three cognate tribes-Zeme, Liangmai and Rongmei are sub-divided into different clans with different names and each has a totem locally known as Kagai. Anything that is closely associated with the totem is held as taboo, to that particular clan. Pamei was divided into lineages like Kamei, Phaomei, Singongmei, Kamson and Malangmei. Newmei was sub-divided into Gonmei, Panmei, Remmei, Dangmei, Abonmei, Thaimei, Maringmei, Gonthaimei, etc. The Gangmei was sub-divided into Luangmei, Kamang Gangmei, Pheiga Gangmei and Takhao Gangmei, etc.
Kinship. Kinship plays a pivotal role in a family and community life of the tribal. On all important occasions, be it birth, death, marriage, rites and ritual ceremony or other observances each member of the family has individual role to play. Kinship is a covenant bond which is very fundamental for the community members to enable their willing participation in the social intercourse such as worship, celebration, mourning, etc. The Zeliangrong society could be described as a kin-oriented society. Like other tribes, Zeliangrong tribe also recognizes both types of kinship viz. consanguineous kinship and affinal kinship. Consanguineous kinship comes within the purview of kins related through blood of biological ties and affinal kinship consisted of those recognized through marriage. Both these kinships are separately known.
The Family. The family has been the basic social institution for the Naga society. Generally, most families consisted of husband and wife, their unmarried and minor children. These families are normally nuclear in nature since its core is the married couple. Traditionally, Zeliangrong Nagas have a patriarchal social structure where descendants are traced through their father or forefather. The father is the head of the family. The family usually consists of grant parents, parents and unmarried children. Sometimes, sons or daughters who were married are also allowed to stay with their parents in an exceptional case. Joint family system is common in the Zeliangrong Naga society because they believed that it promotes peaceful and harmonious family relationship.
According to the strict and rigid Zeliangrong custom, the father would stay with his youngest son till his death and the youngest son inherits his father’s movable and immovable properties. The eldest son in the family shoulders most of the family responsibilities after the death of his father. The mother also plays a vital role in running the household. Birth Ceremony. When a child is born, the members of the family used to perform a ceremony by offering rice and ginger lay on plantain leaves to their God. People outside the family are strictly barred from having any casual or physical contact with the family of the new born baby.
Naming Ceremony. Traditionally, in the Zeliangrong society, soon after the birth of the child elders are engaged in the naming of the new born baby. It has been a belief among the Zeliangrongs that in case of delay in naming the child, the god or evil spirit gives a name first to the child and that brings miseries and death of the child. This traditional naming ceremony is locally called Najum Gaimei. Any members could give new names to the newborn child and get it confirmed by elders as per customary practice.
According to McCulloch, the political agent of Manipur, naming of the child begins five days after the birth of the child. Names are not given at random basis but are compounds of their famous father’s or grandfather’s names or those of other near relations. Ear piercing was literally initiated by an old woman called Kiangja. This ear piercing is associated with a festival called Nah-Nu which falls on the month of February. If a child is born later than February/the festival, then ear piercing ceremony would be postponed till the next February or festival. Ear piercing is performed by a needle or thorn of lemon/orange with a thread attached on it so as to keep the hole open for earrings. The child is blessed during this traditional ceremony by the elders chanting oral recitals which are in accordance with the Zeliangrong traditional and customary practice. This chanting of oral recitals is known as Kasuai-Kadam in local term of the Rongmeis.
Nathanmei (Birthday). Nathanmei is one of the important ceremonies organized by both the rich and the poor. Mostly, this ceremony takes place within the year of the child birth. Some well-to-do families held the ceremony soon after five days lapsed of the birth. But poor families delayed the celebration till two to three years. This ceremony signifies social recognition, acceptance and acknowledgement of the new born baby. People of the village and relatives from different places are invited and performed some rituals which are parts of the ceremony. Invocation of blessings, singing, dancing, drinking and feasting are the characteristics of Nathanmei. A number of bulls, cows or pigs may be slaughtered for the feasting.
Membership Enrolment. As the child grew up and learned to walk, small functions were organized by the dormitory members of the village and gave recognition to the child by including him/her as a new member in their community. Rites were also performed during this ceremony with prayers and offerings made to God. Later, the child even though he might still be a minor becomes full-fledged member of the community.
The Dormitory System. The origin of the Zeliangrong dormitory system is still unknown. However, according to Prof. Gangmumei Kamei the Zeliangrong dormitory was an adaptation of the hoary past when men, gods and animals shared the same dormitory and attended the house of the mythical patriarchal deity called Tingpu Rengsonnang. Every Zeliangrong village has the dormitory system (Morung) as described by the anthropologists. Traditionally, there are two separate dormitories both for boys and girls. The boys’ dormitory is called Hangseoki among the Zeme, Khangchu among the Rongmei and Liangmai respectively.
Dormitories are well-organized traditional social institutions in Zeliangrong society. It is a place where all unmarried youths usually come to sleep at night and have social interactions, learning of different arts, etc. In the dormitory both boys and girls are disciplined and their tribal values are inculcated. According to a western anthropologist, Ursula Graham Bower, dormitories were the admirable institutions in which the youths were educated and disciplined and also united the householders.
The joining of the dormitories started only when a boy or a girl attained puberty. Dormitories are considered the custody of cultural and traditional wealth of the Zeliangrong society. All the items which attached cultural and traditional values are preserved with great care like- hornbill feather, mithun horn, embroidered flowers, local drums made of wooden log and animal skin, cymbals (Sian Khiak), flute, violin, gourd (as wine container) and other musical instruments and materials. In addition, they also preserved weapons like, spears, dao, shield, helmet, axe, whip, bows and arrows, wooden hammer (for killing animals), etc. All kinds of social gatherings, ceremonies, festivals and recreations are organized through this institution. The dormitory is an important social institution which sustained the Zeliangrong society, religion and culture. It aims at imparting education to the young men and women. It also meets the defence requirements of the village to ensure peace and security and the manpower requirement to organize public works, religious ceremonies, recreational activities and cultural festivals including dance and music. Membership of the dormitory in a village is compulsory for both boys and girls.
3
By Dr Gaikhamsin Riamei
TheSangaiExpress Men’s Dormitory or Khangchu. It is a place where, in the past, all the adult males/boys used to flock together under the leadership of a male head called Ngaanpih, head of the bachelors, who was responsible for looking after the institution. He was the key-figure of all the activities. The members of the dormitory obeyed the elder members and acted in accordance with their decisions and instructions. There are four categories of membership: (i) Shinkhang/Gaan Nah (unmarried male), (ii) Gaanpih–-(married man who had passed through the leadership of Shinkhang), (iii) Gaanpih, there are two grades of Gaanpih–(a) Phuangmei and (b) Kaijipmei. Phuangmei stays at the dormitory while Kaijipmei only sleeps in his house, and (iv) Khangbuan; the highest grade, who decides the affairs and administers the dormitory.
When a boy became a full-fledged membership of the dormitory, it is compulsory for him to follow certain dress code by wearing a kilt. At first he may refused to wear the kilt in a fit of shyness but he was forced to wear it by the senior members of the dormitory. As he wears the prescribed dress, the male dormitory howls and beats drums as a mark of acknowledgement and encouragement. He had to sleep there till he gets married. Girls’ Dormitory or Luchu. This was the place where the girls were made acquainted with social life of a village. Like that of male dormitory, it also has a leader known as Tunapih (head of the girls) who looked after the welfare of the girls and the whole affairs of the dormitory. Unlike boys’ dormitory there is only one category of membership, the unmarried women called Tuna. Specially, two elderly members from the male dormitory (Khangchu) are entrusted to look after the functioning and affairs of the girls’ dormitory. They are known as Tuna Mun Sinmei. The dormitory of girls is housed in one of these two elderly members (Tuna Mun Sinmei) and he and his wife act as patriarch and matriarch of the girls’ dormitory.
Initially, the girls are restricted from keeping their hairs long on ground of being junior. Once a girl attained maturity, she would be transferred to the senior dormitory from then onwards she slept in the dormitory till she got married. She was no longer restricted from keeping her hair long as she became the full-fledged member of the dormitory.
Marriage. Marriage is a universal social institution but the Zeliangrong marriage is not a simple contract between the two spouses which is accepted by the parents. Marriage is the covenant union of a boy and a girl to form a family with religious and social sanction in which the spouses, their parents, and the village elders have to give their unanimous consent.
Among the prehistoric migrants who took shelter at Ramting Kabin, there is a reference to one Pokrei (Dirannang) and girl Dichalu, both of them were brother and sister. It happened that due to some natural catastrophe, they used the cave as their shelter. Pokrei then proposed to marry his own sister Dichalu. He asked her to go round an anthill seven times and each time they met she was supposed to address him (her brother) as Apou (a formal traditional way of addressing to the marriageable senior male). But she failed six times and addressed him as Achai (brother) instead. Again she was asked to go one more round the anthill and this time she addressed him as Apou, title to marriageable male. So they married and established a family. This incident is mythical and deviated from social norms of the Zeliangrong people.
It was customary for the Zeliangrong Naga to seek life-partners from different clans because endogamous marriage is prohibited. Marriage within the same clan is held with contempt and is locally known as Tanpui-Tanpu Kaomei. If such marriage occurs, the couple is ostracized or derecognized by the society. Certain socio-religious restrictions are imposed on the couple which will remain valid throughout their married life. The villagers perform a rite called Neimei (taboo). The couple is required to give four pigs and two pitchers of rice-beer as fine. In addition, clothes worn by them would be given to the headman of the village or elder who accordingly consigns their clothes to flame outside the village gate. The half-burn clothes were then held by the headman with a stick and he would pronounce the expulsion of the couple from the village for violating the customary law. After this the couple is excommunicated, ostracized and driven out of the village. Marriage is exogamous. Usually the son of sister could marry the daughter of the brother and customarily not vice-versa. In the Zeliangrong society, polygamy is very rare except in few cases when barrenness on the part of the wife is being noticed, and polyandry is completely absent. Child marriage is not known and practiced. A girl after her marriage assumes womanhood by changing her clan to that of her husband.
4
By Dr Gaikhamsin Riamei
TheSangaiExpress Prelude of Marriage. When the day of marriage approaches the Khangchu (Kaithianmei) organizes outing or some sort of picnic with the counterpart Luchu (Tuna Kailu) to a place outside the village for a day. All the members should go there with the proposed girl who is to be married. It is called Ram Phan Tat Mei. There, the youths would make a big beacon with white wooden plank and put it on a high tree-top of the hill so that it can be seen by the people of the village and neighbouring villages. It indicates that a girl is going to be married. This is called Chwang Daanmei. Towards the evening they return to the village and distribute vegetables, fruits, banana-leaves (for packing things) or whatever they brought from the outing spot they gave the same to every household of the village. In the evening they perform dances as a token of farewell to the soon-to-be-married girl. Since the dances are valedictory they are rather melancholic than joyous. This is the day that the girl and all of her friends (both boys and girls) exchange gifts which is very important for the girl as from the morrow she has to leave her Luchu-Kailu (Girls’ Dormitory) for good. This last day of her stay with her friends is often characterised by tearful wishing and valediction. From the next day the girl would undress her maiden necklace, bangles, ornaments and earring and will no longer be called ‘Tuna’ (maiden) but will be known as meipui (married woman).
Law of Inheritance. The Zeliangrong society continues to follow patrilineal pattern of inheritance. The youngest son inherits his father’s movable and immovable properties. But this is not the case among other Naga tribes like the Aos, the Tangkhuls, etc. where the largest share goes to the eldest son. If the father so wished he distributes the properties among the children before his death. The inheritor is responsible to pay up if there is overdue debt left unpaid by the deceased father. If a man dies leaving behind no male child, his nearest kinsman would inherit the property. Even the adopted son would have his due right of inheritance and succeeds the family. When the family is survived by a minor child and the parents are dead, the paternal uncle looks after the child and after the son becomes mature the due share of the property would be given to him. In case of female minor, the guardian makes sure to give her due share of property belonging to her parents at the time of her marriage. In olden days, daughters and women were not given such rights of inheritance. They were given gifts in the form of cash, ornaments, clothings, etc. on their marriage day. They were not entitled to inherit immovable properties of their parents.
Traditional Role of Women. Theoretically, Zeliangrong society maintains high regards for women but in actual practice men dominate in all dealings and decisions relating to family matters. The main role of women confines to the household chores yet they act as the source of inspiration by giving suggestions, proposals, and advice to their respective husbands in times of critical situations. Directly they are not involved in the village and community administration but women are the passive participants in all the decision making-process of the community administration.
The eldest woman in the village known as Kiangjapui is considered priestess (among the contemporary lady priests). She performs religious rites on occasion such as child birth, Nah-Nuh festivals and Nathanmei (birthday). Women in Zeliangrong society continue to be strong and active as men, who work both in fields and household chores. They work from dawn to midnight which is much more than the men. The housewives had many responsibilities like growing vegetables, teaching the daughter in weaving and handicrafts, feeding of children and domestic animals like pigs, poultry, pounding rice, collecting water and firewood, vessel cleaning and preparing food. They also make drink and food for labourers of the day and join them working in the field too. Having worked in the field the women return home and did not sleep early but spin thread for making cloth. Women are also good weavers of clothes and produce a number of clothes for sale and domestic requirements. Unmarried girls also perform all the household works as well as in the field. They take part in the community social works at their dormitory and in the public functions. In spite of their sincerity and hard working Zeliangrong women are not equally free as their male counterpart and do not enjoy equal property rights.
Religion. The Zeliangrong people are religious but they do not have a name of their own religion. They live close to nature at the mercy of its evil forces like storm, rain, heat, flood, diseases, earth-quake, thunder and lightning, famine, etc. which are so violent. Cruelty of death always lurks behind them dangerously and often came tragically early. The Zeliangrong indigenous religion has a historical implication that evolved from the hoary past. The religion has no founder but through the ages the law-givers, diviners and prophets made the revelation of God’s wishes and oracles to men and society. The religion is based on polytheism, worship of many gods and goddesses, deities of different kinds, the supreme god, etc. It is believed that some prophets like Amang and Tianglaam were the pioneers who laid the foundation of the Zeliangrong religion. Amang was a mythical law- giver of man, animal and nature. The mythical account of Amang is closely associated with the performance of Joulumei (feast of drinking) and construction of Tarengkai, a ritual ornamented house which is designed after the architecture of the house of deity. There is also a divine teacher like Tingpu Rengsonnang, the divine patriarch of the dormitory of gods and men who had found out remedies and redressals for the misery of men. Raguang Muh Chara Kandi Jungpu was a priest-advisor to Tingkao Raguang (heavenly god) who continuously gave advice to men on how to approach god through sacrifices, worship and offerings. Such communion between men and divine teachers made Zeliangrong religion more a living spiritual religion.
Customary Laws. Though the ancestors of Zeliangrong did not know much about laws, rules or regulations, adoption and enforcement, yet after thorough study of the nature and practices of their social and customary laws in comparison with the laws of modern society, the Zeliangrong customary law can also be divided into two (i) Civil Laws and (ii) Criminal Laws. (i) Civil Laws. Civil Laws consist of the following laws on marriage, divorce, adoption, inheritance, succession, rights of land-owner or house-owner, property, recovery of debt, refunding of matrimony, etc. (ii) Criminal Laws. These Laws deal with assault, adultery, abduction, arson, kidnapping, marriage by captive, murder, rape, theft, robbery, fighting, injury, dacoity, burglary and other heinous crimes.
Traditional social system
Traditional social system of the Zeliangrong
I
By : Budha Kamei
The Zeliangrong has well-knit social system since ancient times. Unlike some other tribes, they did not migrate from one place to another frequently. In olden days, when circumstances did compel, they shift from one place to another and in that case too, they moved to a little distance from the original place. They are, in fact known to love permanent dwellings, and one wonders as to the way of the life style in which they live in by gone days. R. Brown16 writes, “The Kowpois (Zeliangrong) are much attached to their villages as the former homes, the present graves of their ancestors are held in much esteem; and a village is only abandoned with the greatest reluctance.” A village is a socio-economic and political unit. The foundation of the Zeliangrong society is based on the kinship and clan system.
A society may be divided into a number of clans, then into lineages and again subdivided into a number of families. Family is the smallest basic unit of the society. Family is a group of persons with close kinship ties, usually parents and their children, some of whom generally live together in the same dwelling.17 It is believed that family is evolved from primitive promiscuity through various forms of plural marriage to monogamy.18 However, the evolution of family may differ from society to society. G.M. Foster19 states that whereas some families are evolved from savagery some in Barbarism and some in civilization. Robert H. Lowie20 regards family to be an association that corresponds to the institution of marriage socially approved forms of sex relations. The nuclear family is a universal human grouping. Either as the sole prevailing form of the family or as the basic unit from which more complex familial forms are compounded, it exists as a distinct and strongly functional group in every known society.
2
By : Budha Kamei
TheSangaiExpress Kaikhun/Tampi means family. Kaikhun comes into existence with the marriage of a man and woman. They will act together for the common good of the family so long as the members of a household live together under the same roof and they are expected to produce children, care for them, and help train them in the ways of their culture.24 The mother of the family plays the important role in running the household affairs.25 Being a patrilineal society, the father is the head26 and exercises authority over all members of the family and the family is known by the surname of the father. T.C. Hodson27 writes, the household is a true social unit, as is proved by the fact that the head of the family has to perform certain religious duties. In the past joint family system consisting of grandfather, grandmother, father, mother, brother and sister is a common practice. They believe that joint family system lead to harmonious family relationship.28 With the modernizing trends family is becoming a nuclear family consisting of husband, wife and children. Yet lineage, family and kinship ties are still very strong. There are three types or forms of family29 like Koukai, extended family, Bomkai, nuclear family and Maipuikai, widow family. In Koukkai, the grandfather, grandmother, father, mother, brother, and sister live together, they share common kitchen, property and work collectively for the common good of the family.
In nuclear family, there is only parent with their children. The married couple does establish a family when their parents give permission to settle for their own. But in some cases, they set up it in their own will without the consent of the parents. Maipuikai is a family where the husband is no more and the family is looked after by her husband’s brothers. If proper care is not made available, the lineage/clan members should take care of her future by extending all possible help and care to the widow concerned.
3
By : Budha Kamei
There is no class and caste system in traditional Zeliangrong society all are treated equally, no consideration for poor or rich, high or low. The society is arranged into clan system. A clan is a group of people organized into families who are descended from one ancestor. Each clan follows exogamous (marrying outside) system and marriage within the same clan or lineage is prohibited. It is said that a clan is an exogamous division of a tribe, the members of which are tied together by a belief in common descent, common possession of totem or habitation in a common territory.42 Every clan has a totem which is a symbol or emblem of a clan or family and it is a food taboos either an animal or bird, or tree or plants. The clan in its earliest stage is the combination of the families of the sons of a household joined by the families of male cousin’s from father’s side. In order to meet an external aggression raids several family combined on the basis of paternal line, and thus, formed a clan. Clans were also formed when migrated from one place to another due to certain impending factors, such as to meet marriage necessities, and to hide one’s identity from the enemy clans. They are divided into four totemistic clans namely; Kamei, Gonmei, Gangmei and Rongmei.43 The totems of these clans are Ahuina (green pigeon) of Kamei, Loingao bird of Gonmei, Tiger of Gangmei and white pumpkin/dog of Rongmei.44 Each major clan is subdivided into a number of lineages. The lineage is a socially binding and an intermediary unit in between family and clan. Kamei clan is subdivided into lineages like (1) Pamei/Kamei (2) Phaomei, (3) Siangongmei, (4) Ngaomei, (5) Khandangmei (6) Malangmei, (7) Kamson, and (8) Daimei.45 Gonmei clan has (1) Gonthangmei (2) Gondaimei (3) Remmei, (4) Maringmei, (5) Dahangmei, (6) Panmei, and (7) Thaimei.46 Gangmei clan also has lineages such as (1) Kamhang Gangmei, (2) Pheiga Gangmei, (3) Sidou Gangmei, (4) Jukhao Gangmei, (5) Goijaichang Gangmei,
4
By : Budha Kamei
(6)Taokhondai Gangmei and (7) Pongring Gangmei. But in the case of the Rongmei clan there is no lineage. The most important element which keeps different clans of the Zeliangrong tribe closely connected is the system of marriage which does not allow that husband and wife to belong to the same clan. In all respects, these clans are socially equal and intimate since there is not any sort of discrimination in dealing with each other in their day to day life. There is no restriction on inter-dining or inter drinking among them. Nowadays, many clan associations grow up in the Zeliangrong society. Clanism is a danger but it provides the base for unity.
“Man is a social animal, formed to please and enjoy in society.”48 Social life is the essence of human life. It grows out of constant patterning of social interactions among human being as such. Man does not live alone and at the same time he has to meet his basic needs like food, shelter and social needs like companionship, recreation, religious activities, play, etc. He thus forms a group or with the help of that group he satisfies his needs. In its simplest form, it provides its members with a great variety of their needs.49 Thus, a society is a group of persons who live more or less together in certain place or region in an organized form to continue through succeeding generations, and its members must be dependent on one another and exist independently of other groups. The people in the society develop their own culture, or ways of acting, thinking and feeling.
In Zeliangrong society, marriage is considered as sacrament. Without socio-religious sanction a marriage is invalid in the society. They follow clan exogamy and marriage within the same clan is a taboo. For such a taboo marriage, no ritual ceremony (Mailakmei) is performed and the couple is out caste or derecognized in the society. The couple is not allowed to participate in socio-religious functions of the society. Scholars have maintained the idea that marriage is a rule to produce legitimate production.50 Marriage is performed by ways of elopement, engagement etc. Marriage with the daughter of the mother’s brother is preferred but nowadays it is not encouraged. Monogamy is the rule and polygamy is not prohibited but it is not encouraged. No child marriage is practiced. Divorced is permitted but is very rare. The matter is brought to the knowledge of Pei, village court. Bride price is compulsory. In Zeliangrong society, a girl on her marriage leaves her parental house and lives in the house of her husband (patrilocal) by changing her clan to that of the husband. Thereafter, she becomes the essential member of her husband’s family. This establishes firmly the right of the husband and the paternal authority, and hence, Zeliangrong society is patriarchally organized.
Kinship terminology forms an important part in the whole kinship system as it serves as an index to understanding of the kinship relation and patterns of behavior among various kin groups. The kinship terms of the Zeliangrong include both descriptive and classificatory type. Some of the kinship terminologies of the Zeliangrong with reference to consanguineal, collateral and affinal relatives are given below:
Kinship usage:
This includes the study of behaviour patterns of different kin. In all societies some sort of avoidance is found in kinship relations. In this relationship the behaviour of the members and their actions are determined by various regularly practices. These include observance and avoidance of acts and conducts by the members. Avoidance refers to the practice where a number of kin is to avoid a type of relationship towards a particular kin. It is indicative of a particular type of respect or a particular type of relationship.
Avoidance:
In the avoidance relationship the two kins should avoid each other. Avoidance is observed to prevent any error on behalf of the subject in adult life in the observance of the norms of sexual conduct.53 According to Radcliffe Brown,54 whenever people come in contact with each other, the possibilities of corporation as well as conflict are always equally present. But there are certain kinds of kinship where hostility is regard as manifest if to put restrictions on the growth of intimacy; and hence the kinship usage of avoidance. In Zeliangrong society, daughter in-law and parent in-law avoidance, son-in-law and parent-in-law avoidance and brother-sister avoidance are maintained.
Affinals
English Rongmei (Zeliangrong) 1. Father’s brother’s wife Apuilao 2. Father’s sister’s husband Apou 3. Mother’s brother’s wife Anei 4. Son’s wife Amaopui 5. Daughter’s husband alugaan 6. Wife Anou 7. Husband Agaan 8. Husband and wife Kakai-Noupunei 9. Mother’s sister’s husband Apulao 10. Elder brother’s wife Apuilao 11. Younger sister’s husband Meimak 12. Elder sister’s husband Apou 13. Wife’s father Apou 14. Wife’s mother Anei 15. Wife’s younger brother Meimak 16. Husband’s father Apou 17. Husband’s younger sister Aning 18. Wife’s elder sister Apuilao
Consaguinals
English Rongmei (Zeliangrong) 1. Father’s father Apou 2. Father’s mother Apei 3. Mother’s father Apou 4. Mother’s mother Apei 5. Father Apu 6. Mother Apui 7. Son Anapou 8. Daughter Analupui 9. Son’s son Atoupu 10. Son’s daughter Atoupui
Collaterals
English Rongmei (Zeliangrong) 1. Father’s elder brother Aputhao 2. Father’s younger brother Apulao 3. Father’s brother’s son Elder Achaibung 4. Father’s brother’s daughter elder Achailu 5. Father’s sister Anei 6. Brother’s son Achainapou 7. Brother’s daughter Achainalu 8. Sister’s son Achainapou 9. Sister’s daughter Achainalu 10. Brother, Elder Achaibung 11. Mother’s sister, Elder Apuithao 12. Mother’s sister younger Apuilau 13. Mother’s brother Apou
5
By : Budha Kamei
Joking relationship is a relation between two persons in which one is by custom permitted, and in some instance required, to tease or make fun of the other, who in turn is required to take no offence.55 According to Dictionary of sociology, “A Socially approved and standardized pattern of interaction which allows certain relatives or people with specific social statuses to joke, tease, and trick or otherwise express privileged familiarity with one another without offence or impropriety.”56 In short, it is the reverse of the avoidance-relationship. On the other hand it may be an indicative of equality and mutual reciprocity. Among the Zeliangrong, joking relationship is found between a man and his wife’s younger sister or between a woman and her husband’s younger brother. In each case the two may be potential mates. Some types of joking relationship are also found among the Zeliangrong. They are as follows: 1. Relationship between maternal aunt and the nephew. 2. Relationship between grandfather and the grand daughter. 3. Relationship between grandfather and the mother’s brother.57
Amitate:
There is another kinship usage known as amitate prevalent in patrilineal societies where father’s sister becomes prominent in matters of rights and authorities.58 Like mother’s brother in matrilineal societies, the father’s sister acts virtually as the head of the household and exercises her supreme authority over brother’s children. Among the Zeliangrong tribe, trace of amitate is prevailed. That one’s father’s sister usually took the responsibility of the household if the parents or one of them died. If so, she will exercise her supreme authority over the family of her brother. In consequence her nephew and nieces will obey her.
Teknonymy:
When a child is born, the parents are henceforth no longer addressed by their own names but are designated as the infant’s father and mother.59 This usage is called Teknonymy. Among the Zeliangrongs such system extends upto the grandfather and grandmother. For example, a child called ‘A’ is born to a couple of ‘C’ and ‘D’ then ‘C’ is known as ‘A’ s father and similarly D’ is also known as ‘A’s mother. Likewise ‘A’ grand parents are also known as ‘A’s grand father and ‘A’s grand mother. It is a tradition found among the Zeliangrong that they should follow this rule regardless of the sex of the first born child i.e. the child ‘A’ may be first son or daughter. The practices of naming the parent (or other relative) from a child was first conceptualized and interpreted by Tylor, who coined a Greek divative, teknonymy, to label this curious phenomenon.60
Couvade:
One important customs in connection with childbirth is Couvade system and it is a widespread custom among primitive (pre-literate) peoples. It has been mentioned by travelers throughout history like Strabo, the Greek geographer and Marcopolo, the Venetian traveler. In Couvade, the husband shares the agony of his wife during pregnancy or immediately after birth of a child.61 It is uncertain regarding the origin and meaning of this custom, believed to be affirmation of his legal rights to the child.62 This custom is also known as men childbed. Such a practice has been reported from among the Khasi and Todas Tribes of India.63 The husband of a Miris woman, after birth takes to bed with the child as confinement of her and her wife goes to the field which indicates that the husband bears the pangs of his wife which happened during pregnancy and at childbirth.64 Among the Todas, the husband stays in seclusion hut with his wife and child.65 Bronislow Malinowski believes that Couvade is a cementing bond of married life and a social mechanism devised to secured paternal affection.66 The relationship between husband and wife bears a mystic sympathy between them so that the function of the one are mirrored or reproduced in the physical condition and success or failure in enterprises of the other and each becomes so long as the relationship bears as it were the outlying portion of the other. It is stated that this custom is fell upon in the greatest force among these people in which matrilineal is in progress of transition to patrilineal kinship.67
This custom is also found in Zeliangrong society in certain instances. The married couple is required to observe some food taboos during pregnancy and after child birth since it is concerned for the welfare of the child.
Dormitory System:
Zeliangrong society has got a very high moral and discipline pattern of life. In every Zeliangrong village, there is a separate dormitory called Thien for all the members of the community according to their stage of age, group and sex. These dormitories are well organized traditional social institutions and the life-vein of Zeliangrong social, religion and cultural activities. In this institution, both boys and girls are disciplined and their traditional values are promoted. Ursula Graham Bower68 observes, dormitory is an admirable institution in which discipline and informal education are taught to the young, and unite the householders. In the past, it is a place where unmarried youths used to sleep at night and had social interactions.69 The male’s dormitory is known as Khangchiu and the girl’s dormitory is called Luchiu.
6
By : Budha Kamei
Khangchiu :
(Note: There is a detailed article on Khangchiu, also by Budha Kamei, on Indpaedia.) All the boys who attained puberty become the members of Khangchiu and it is compulsory for all the boys and male members to join. It is a three-tier institution in which there are three different categories namely; Gaana (Shingkhang), -unmarried boys, Gaanpi and Khangbon. The Gaana forms the junior most of the three grades consisting of only unmarried men. The next higher grade is Gaanpi the members of which are of two different grades – senior and junior. The senior grade is known as Ganpi-Kaijipmei where Kaijipmei sleeps in his house and the junior-grade is called Gaanpi-Chaphongmei.
The junior is usually un-married one and he represents the senior most of the unmarried young group, Gaan. Gaanpi -Kaijipmei consists of married men only. The next higher grade-Khangbon is the highest grade. Generally the members of this grade are all middle-aged men. According to Zeliangrong customs and traditions, the Khangbons are the head of the organization of Khangchiu. They decide the affairs of the dormitory. In other word peace and prosperity of the Khangchiu, therefore, depends entirely upon the ability, efficiency and leadership of the Khangbons. Kahngchiu is housed in a particular house usually with a rich and influential owner who has a big house. It is a public spirited act to offer his house as the Khangchiu.
Khangchiu is one common and very important socio-cultural and political institution of the Zeliangrong. It provides as a communal sleeping hall for the boys and other members of the dormitory. In the dormitory, all kinds of traditional practices and activities such as warfare and art of fighting by the use of weapons, dance, music, and song are imparted to its young boys. They also get training in the art of handicraft like basket making, wooden craft, carpentry, bamboo, cane and other embroidery works.
They act as a guard house for the defense of the village and such warriors are known as Riphen. They also guard the village during emergency of war, accidents, incidents, in times of natural calamities like earthquakes, floods, draught, sickness, epidemic, etc. Other social services extended by Khangchiu involve constructing paths, and clean ponds in and around the village. The dormitory also acts as a centre of cultural activities. The festivals and ceremonies for the village or individual are organized by the Khangchiu. It renders services for the individual’s households or village council during the time of marriage and other social occasions. The youths of the dormitory take part in fishing, house building, hunting, and in the fields at the time of sowing seeds and harvesting. The boys use to spend their time in the dormitory for doing different types of activities. They return to their houses only for taking foods or whenever they feel seriously ill. Khangchiu still exists, but it functions only during festivals.
Above the Khangchiu, there is Ganchang Kaibang, the elder’s house. The Ganchang is very important because those who have gone through the experiences of the gradation in the dormitory are promoted to Gaanchang. The Ganchangs, they are also promoted to the Banja according to seniority and now they become the members of Pei and hold offices. They also perform the religious rites and ceremonies of the village. Since ancient times, the Banjas have been acting as the highest authority in all affairs of the village - social, cultural and political. Thus, a Zeliangrong adult from his early stage till the last of his life is to be a member of this or that social institution according to his age and he has to render his best services to the society for its well-being.
Luchiu:
Like the boys, the girls too have dormitory of their own. Unlike the Khangciu, the category of membership of this dormitory is only the unmarried -girls. They have two leaders called Tuna Pi who are the senior most from among the girls. But two married persons from the Khangchiu are entrusted to look after the affairs of the girls’ dormitory. They are locally known as Tunamun Sinmei. The owner of the Luchiu and his wife will act as patriarch and matriarch of the Luchiu. In this dormitory, the young girls are also given informal education training like art of spinning, weaving, dance, and music etc. They are authorized to use their dormitory only at night time.
Above the Luchiu, there are two different institutions namely, Mathenmei Kaibang (married women’s house) and Kengjai Kaibang (old women’s forum). These two institutions are also known as Rakpui-Kaibang and Karapei-Kaibang respectively. After marriage, a woman inevitably becomes the member of Mathenmei Kaibang and the functions of the Mathenmei are limited. But they perform some social functions during festivals and religious ceremonies. The senior members of this group are generally promoted to the next social group of the old women that is Kengja Kaibang. They are assigned with ritual functions during births, deaths and religious ceremonies of the village.
VII
By : Budha Kamei
In stateless societies, a village is a socio-economic and political unit. The real political unit of the Zeliangrong is the village with its definite territory with a well knit social system and religious organization. A council of elders locally called Pei (consisting of clans’ elders) as government looks after all the secular and religious affairs of the village and maintains almost an independent relationship with other villages before the introduction of the rule of the Meitei Kings and the British. It also acts as a court of justice to decide on disputes, criminal and civil cases on the basis of customary laws. “Peikai Rakaiye” means Peikai is the house of God. So, people expect justice from the elders of the Pei in the discharge of their judicial function. The Zeliangrong follows an indigenous religion called Tingkao Ragwang Chapriak (TRC), a religion which believes in Tingkao Ragwang as the Supreme God. They worship Tingkao Ragwang with and without offerings just chanting of His name as “Au Apou Tingkao Ragwang” for wellbeing and prosperity. They also worship Seven Brother Gods called Naragwang Chanaren (Lower realm gods). Ancestors worship is the strong feature of the religion.
In a year, they celebrate nine festivals like Gaan-ngai, Rih-ngai, Nanu-ngai, Nap-kaodai-ngai etc. according to the stages of agricultural operation. All these festivals commence on the 13th day of Manipuri lunar calendar with ritual offerings to Tingkao Ragwang for bountiful harvest.
According to the Zeliangrong custom, only the sons inherit property of the family. All the sons get their shares but the youngest gets more share because he has to look after his parents. It is customary among the Zeliangrong that the youngest son should stay with his parents. If the parents are poor, the other sons are not given property. Unlike the Garos, no daughters can inherit property of the parents. In some cases, daughters are also given movable properties such as cows, buffaloes, pig, dress, ornaments, utensils and many other domestic materials on their marriage day. The inheritance is responsible for repayment of the debt of the father if any. If a man dies leaving no male child, his nearest kinsman will inherit the father’s property. The adopted son has his due right to inherit and succeed the family. Besides, according to the Zeliangrong custom, it is the bounden duty of the brother or uncle or any other surviving male member of the family to give shelter to, as well as to look after the welfare of the daughter or sister or aunt as and when she comes back to her parental home or her being divorced by her husband. It is the responsibility of the surviving male members of the concerned to look after the welfare of such divorced daughter or sister or aunt for life.
In Zeliangrong society adoption is still in practice and the common motive for adoption is lack of child. A couple who does not have offspring can adopt a child. Generally, they use to adopt the son of a brother of the husband or of a close relative and the boy then become the principal heir. The sentimental relationship comes to approach very closely that based on natural tie.
As a patrilineal society more important is given to male members. But in comparing with other tribes of the world, the Zeliangrong women have enjoyed more power and privileges in the society. She has the right to choose mate, and divorce according to her choice. They are very hard working and play important role in running and maintaining the house. They take part in the agricultural field work (jhum/terrace cultivation) and, are also experts in the art of spinning and weaving in different designs and some of them earned their livelihood by means of weaving. Even though their task is confined in the families there are certain works which cannot completed without their help. They also participate in the field of socio-economic, political and cultural activities of the society. Despite the patrilineal base of the society; they play a vital role in the household, lineage and lineage affairs. They are not represented in the village council but they are powerful and influential in getting their wishes through their husbands. In fact, Zeliangrong women play a great role in building up the economy of the family.
In regards with religious functions of the society, some restrictions are imposed on women. They are not allowed to take part in some of the rites of the family such as Duikhangmei, Laokhangmei etc. which are usually observed outside the village gate. But on the day of Napkaodai festival, the wife of Napmupou (in charge of agricultural rites) plants various seeds at a clear spot near the village gate with relevant hymns. Woman is however, permitted to perform family rites like Napchammei, Ginkimei etc. Thus the Zeliangrong women play a crucial role in socio-economic, cultural and religious activities. And they enjoy high status and privileges and are given honour and respect in the society.
It is a community, which has produced a national freedom fighter and religious leader like Haipei Rani Gaidinliu.
See also
Zeliangrong: Namsu Namdimmei and Khangchiu <> Zeliangrong: Social structure <> Zeliangrong: Birth and puberty ceremonies
