Revision as of 19:33, 24 January 2014

Zeliangrong: Namsu Namdimmei

Namsu Namdimmei

I

Namsu Namdimmei : Formation of traditional Zeliangrong village

By : Budha Kamei

TheSangaiExpress

“Nature prepares the site and man organizes it to enable him to satisfy his desires and his needs.”

Generally, a village is a group of dwelling houses, built in cluster with cultivable and uncultivable land around it. It is a habitat place of mankind and a centre of community. It may be located in high, low and plain with all the forest around it. Usually, a village is established in a habitable location, where water, plants, trees and grasses are available in the locality. There is no specific standard number of the houses that can be considered as village. A village may be composed of number of dwelling houses. A big village consists of large number of population, but a small village consists of a few numbers of population. A traditional Zeliangrong village is characterized by abundant supply of arable land, forest and was located on the summit of a hill. According to T. C Hodson, each Zeliangrong village possesses “a well defined area of territory, not only of cultivated and terraced land, but of jhum and waste lands as well.”1

Basis of constitution of a village: Like other Naga tribes, the Zeliangrong also lived in the villages. Traditionally, they observed rites and ceremonies before they establish a village. Unlike the other tribes,2 once a Zeliangrong village was set up, they settled there permanently and hardly moved out to a new place except for some specific cause.3 In this regard, R. Brown also writes, the 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”4 with the greatest reluctance. From cradle to the grave a Zeliangrong identifies himself with his village.

There were reasons for the constitution of a new village. The probable factors are over population of the village; frequent conflicts within existing village; desire to settle in a more fertile/virgin land; due to some differences in the family or clan etc.5

The Zeliangrong have a clear cut system of founding a village recognized as Namsu-Namdimmei or Namdoumei.

II

By : Budha Kamei

TheSangaiExpress

Nam Phumei is the first stage for the selection of the site of the new village; (Nam means village and Phumei means to search). To select a new site, it is the custom and tradition of the Zeliangrong to send a team of expert or some selected members, who would go from one place to another or from one range to another in search of virgin or unoccupied land. They would continue for many days or months or even years until they get a favorable site. In selecting the proposed site the following factors are taken into consideration: 6 1. A site is on the summit of a hill. They can forecast the weather, have a good and clear view of other villages and defend themselves against outside attack or any intruders;7

2. A site where materials are abundantly available for building of house and other purposes;

3. They like better a place which is not foggy and windy. In such a place sun rays are expected to give out sufficiently. It is advantageous from the point of health and security;

4. A place is proposed where there is perennial source of water or water spring;

5. They prefer a site where there is fertility of land for cultivation8 and a good natural vegetation and 6. The site is free from land dispute9

Thus, after hard labor and after many days or months or even years they selected the new village site where there was “a good natural vegetation, favourable movement of the wind, higher elevation, and fertility of the soil” 10 for jhum cultivation. To quote R. Y Singh, “The first settlers with their acquired knowledge make rational judgments concerning choice of site for their habitation.”11

Observation of divine omen (Dan Madanmei/Dan Sanmei): The Zeliangrong people would not easily settle in the proposed site without seeking divine’s blessing. They would observe divine omen called Dan Sanmei/Dan Madanmei to predict the new site is suitable for human settlement. The method of observing omen varies from one village to another. There are different methods; first is Napgum Dan Sanmei. Under this custom, they have to collect some paddy seeds to be planted in the selected site of the village.12 They will dig out a small portion of the site and plant the seeds with prayer to Tingkao Ragwang for good omen and plentiful production in the proposed village site. Customarily, after a week if they find the grains grow well it is considered as a good omen. But if the grains do not grow or are eaten up by ants or wild animal it is assumed as a bad omen and they will not shift to the new site or will reject it.13 Another method is to make a huge fire on the proposed site and examine the smoke. This is called Mhaikhou Dan Madanmei, omen by smoke.

Like the Rengma and Sema Nagas, they also reject the site if the smoke form no prominent shape, but if the “smoke goes up straight into the sky it is regarded as a good omen”14 and the site is selected for settlement. The last method is to bury an egg at the selected site to find out the new location is good for human habitation. It is usually done with a sort of religious hymn. After seven days, if they find the egg intact and not rotten, then they will presume it as a favorable sign for founding their village at the selected site. But in case the egg is empty or rotten, it is an unfavorable sign. They will give up the location and then they will go to another place for selection. By employing the above methods, they selected a new site of a village.

Selection of founder of the village (Nampou) : Without an owner, a house is look like empty. Selection of the founder is the first step to set up a new village as well as for the administration of the village. Each Zeliangrong village had its brief history leading to the establishment of the village. Usually, every Zeliangrong village consists of two or more exogamous clans15 for marriage and ritual practices. There are different ways of selecting a founder (Nampou) of the village; first, one could become a Nampou by founding a village in his own capacity; second, by organizing helpers one could become a Nampou and third, selection from among the leaders of first settlers’ clans by means of divination.

The last method is more acceptable. Traditionally, the man who first settled in the village was regarded as founder of the village (Nampou). It was his duty and responsibility to carry out the rites and ceremonies for settlement in the new site. Local tradition says, a married man desired to find his own village. He would do so by organizing helpers under him in look for new fertile land uninhabited by others. If he could find the land he was considered as Nampou by the villagers.16 And if two or more persons/leaders of different clans went in search of such virgin land for a village, the Nampou was to be chosen from among themselves by observing divine omen. But the method of choosing the Nampou is carried out by way of finding whose cock crowed first. Each person would bring a cock and sleep at the proposed gate of new site observing which cock crowed first at crack of dawn. Each cock is supposed to keep in the cage beside the owner. The person whose cock crowed first would be declared as the founder of the new village and the second one would be chosen as the assistant of Nampou called Nampei.17 It was a God ordained divination. This is called Roikhon Kingna Madanmei in local dialect. According to custom and tradition, a Nampou has to perform Bamjourumei, a great sacrifice in the name of God to confirm his position.

In traditional social hierarchy, priest (Tingku) is next to the Nampou and Nampei. So the priest cannot be neglected in the traditional social set up.

III

By : Budha Kamei

TheSangaiExpress

The foundation of his power lies on the assumption that he could control some natural calamities like draught, epidemic, storm etc. As a matter of fact, the priest is an indispensible person in day today life of the people. Generally, an elder who is well versed in the religious rites, ceremonies and sacrifices is selected as priest of the village (Tingku). His main duties include performance of all kinds of religious rites, sacrifices, healing of sickness, forecasting the future, announcement of village gennas/prohibitions (Neihmei) etc.18

Omen reading (Namrin Jaomei): Namrin Jaomei forms a very important part of founding a village. According to custom and tradition, a pig is killed with prayer at the proposed site of village jumping ground (Danshanpung). The spleen of the victim is removed and placed it on a right banana leave for the elders to examine the signs and to predict the future of the village; if the spleen bears no blemish it is a sign of good omen if not, a bad omen. A healthy spleen is believed to have indicating prosperity in crops, livestock and population.19 Thereafter the internal organs of the victim (Guakbabung) are buried at the same spot with ritual. It may be noted that the burial site is kept secret as precaution of the village.20 The victim is consumed by the present members.

This is followed by Roiphai Dan Jaomei, observation of cock’s legs. By examining the movement of the legs of the dying cock the priest would predict the future prospect of the village; if the right leg falls on the left leg or left falls on the right is good but it stops down lifelessly it is considered as a bad omen.21 The above rites and rituals are concluded by libation of holy wine to Tingkao Ragwang, ancestors (Kairao) of the villagers and evil spirits (Rahshi-Rahrou) not to give trouble to men. Then they would locate a place which is suitable for the village gate (Kairong Raang) and a water point or pond as source of water (Duihkun Khundai).22

Temporary shelter (Kaithi Kailong) : If the omen is good, then the new villagers would move to the new site with all their movable properties and livestock. But they would not enter the village site directly as they have to observe certain ritual formalities. Without such ritual formalities, the village is considered incomplete. Near the village site, they would build Bham Kai, huts as temporary shelter (Kaithi Kairong), where they will live for one to two years until they get favorable time to inaugurate the new site. They would clear the jungle of the village site by cutting the woods, make village path and begin cultivation work there for the particular year. This is called Kaibu Laonaomei.

23 Indeed, it is a test to show that the new village site is fertile, productive and suitable for human settlement. After plentiful harvest they would prepare the groundwork and start to build their houses by using the materials available in the forest. On the completion of the houses, all the doors are closed from behind and returned to the temporary shelter. All the necessary preparation and arrangements had been completed then they would fix a date, and month to enter the new site. It is a custom and tradition to inaugurate a new village two or three months ahead of Gaan Ngai festival, which normally falls in the month of December or January every year.

Raangteng Sommei Khatni Khun Nummei: Construction of village gate is another important aspect of the constitution of a village. Raang, village gate is always selected at strategic place so that enemies could not sneak inside easily. In the past it served as a defense point of the village and exit leading to the outside world. Usually, each Zeliangrong village has two Raangs, gates namely Neipat Raang, northern gate and Neikeirou Raang, southern gate. A big village has two or more gates, as per necessity of the village. This gate is guarded by a sentry on rotation basis round the clock by the youth of the dormitory (Khangchiu). Construction of a new gate or repairing is usually done before the festival. Usually, the Zeliangrong people used a kind of tree locally called Seng Thingbang for the Raangteng, gate post. It is a customary to use this particular Seng tree for the gate post. Some able-bodied males who have no any blame were assigned the task of searching and cutting the tree in the forest. They would observe Lumthengmei, fasting in the evening and in the early next morning they would go to nearby jungle without any chat.24 The finest tree is chosen. It is a custom and tradition that a virtuous man would first cut the tree with prayer, followed by the persons who are expert in wood-works would axe it to the ground. Then, they cut it into four posts and the remaining for the gate door. The dragging of the Raangteng is a ritual procession in which all the able-bodied males took part. They would shout hoi hoi hoi in traditional tune till they reached the destination of installation. As a tradition, it is a taboo for women.

Then the Nampou would perform the Khun Nummei ceremony. Under this custom, the Nampou with an iron hoe would dig a pit hole at the site of the village gate after offering holy wine to Tingkao Ragwang and his assistant Nampei would remove the digging out earth from the hole and heave them around the hole thus prepared a pit hole (Khun). Digging a hole is an important ritual of Khun Nummei. The Nampou would place Gutam, crushed ginger, Tan, a piece of iron, Joungao, rice beer, Charungbung Khat, an egg, Ngeinem, a kind of thatching grass, Sampripra, a kind of grass etc. into the hole with prayer and then erect the gate post saying:

IV

By : Budha Kamei

TheSangaiExpress

Au Au We Asupu, Aripu Pi Khunpadak Lou The. This ceremony is locally called Khun Nummei. It is usually performed in the morning when the sun raises. Here, it may be noted that shadow of person should not be reflected in the hole while erecting the post; it is not good. Every year during the Gaan Ngai festival, the Nampou will perform the Khun Nummei ceremony.

Nomenclature of a village (Namjan Thonmei) : Without a name a man cannot be counted as a member of the society. Similarly, without a name a village cannot be identified. Naming the village is also one the important rituals of founding a new village. Zeliangrong villages are invariably named after the characteristics of the places, stones, rivers, trees, peak, founder’s name etc. For instance, Longchum derives its name from the place where a village was set up on the top of a hill. Hence, they did name it as Longchum, a village on a peak. Samzuiram village got its name from the founder (Nampou) of the village Samzuirabe. Taosem means suspension of a stone in the middle of two stones, owe its name after the feature of the place. Duigailong village is set up near the water spring, therefore, they named the village as Duigailong, pure water village. Ponglinglong is the village which got the name after the beautiful plant (Ponglingbang) growing on the site of the village.

Location of water point (Duikhun Khumei) : Another important ritual of founding a village is location of water point. Without a perennial source of water for the daily needs of the village, life will be a very hard one. As a first man in the village, the Nampou with an iron hoe (Laogai) in his right hand and would “sanctify and open the village pond or water point with prayer to Tingkao Ragwang” for abundance of water. This ceremony is called Duikhun Khumei; (Duikhun means pond and Khumei means to locate).

Village entry ceremony (Namgutmei) : Namgutmei is the last and final stage of founding a village in traditional Zeliangrong society. After this ceremony the village will become a self- sufficient and self administrative unit in true sense of the term. On the eve of inauguration ceremony, the Nampou would sleep inside the new village by closing the gate, while the new villagers would sleep as usual in their huts (Bham Kai) outside the gate. So, the Nampou is the first man in the village. On the next morning, he would reopen the gate declaring : “Raang Kaikham Hanthe” meaning ‘gate is open.’ Then he would perform the Namgutmei ceremony; (Nam means village and Gutmei means entry). Under this custom, the Nampou would raise an iron spear (Bui) with the cornelian beads (Tadantu) tied at the top of the spear.

Everyone who entered into the village would touch the beads as a way of sanctification in the village entry. The Nampou with a spear would enter first followed by Nampei. Before the formal entry, the Nampou would chant the traditional song called Nasu Namdimmei Luh and the Nampei also would rejoin the chanting. The traditional chanting is as follows:

1. Nampou: He Nthei Namsu Kho Tule Thei, Marui Khongshok Pui Naicho, He Namsu Namdim Khang ? Nampei : Nthei Namsu Kho Tuye Tai, Marui Khongshok Pui Nai Buye, He Namsu Namdim Khei

2. Nampou: He Nthei Namsu Kho Tule Thei, Langbung Ko Naicho, He Namsu Namdim khang ? Nampei : Nthei Namsu Kho Tuye Tai, Langbung Ko Nai Buye, He Namsu Namdim Khei

V

By : Budha Kamei

[ TheSangaiExpress]

Zeliangrong: Khangchiu

(Note: The article Zeliangrong> ' Traditional social system ' (Part 6) has a brief section about ' Khangchiu,' also by Budha Kamei, in case you only want a summary.) Khangchiu: A traditional Socio-political institution of the Zeliangrong

1

By : Budha Kamei

TheSangaiExpress

“It is in the Khangchiu that the old men tell of the great deeds of the past, and the coming generation is taught to carry on the old traditions in future. When the past is no longer gloried in and the future seems dark and uncertain, the Khangchiu falls into decay.” The dormitories of the youth, under many forms and innumerable names were existed in a very wide region of the world extending from the Himalaya and the Formosa in the North to the Australia and Newzealand on the south; and from the eastern pacific and Marquesas to the west coast of Africa. Thus, the social institution is found among diverse races now classed as distinct, such as Dravidians, Indo-Mongols, Malays, Papuans, Polynesians, Australians, and Africans. “Taken by themselves, these barracks for the unmarried are sufficiently suggestive; but when we notice that they are but one of many peculiar social customs found surviving more or less among all these races, the case is doubly noteworthy, first as evidence of former racial affinity; second as an important factor in social evaluation generally.”1

An institution called the Bachelors’ house is “widespread among the hill tribes of South Asia.”2 In India, the bachelors’ dormitory is found among a large number of tribes. Like other Naga and Kuki tribes, the Zeliangrong also has the dormitory system called Then. Dormitory has been described as Morung by the western Anthropologists and it has now become universal word. Khangchiu, bachelors’ dormitory of Zeliangrong has occupied a high degree of social magnitude in traditional Zeliangrong society. It is a place where youth are shaped into responsible adult members of the society. It also sustains and provides a pure and uncorrupted life among the members of the society. In fact, it is the life-vein of Zeliangrong social, cultural and political activities. The dormitory does meet “the education needs of the young men, the defense requirement of the village and manpower requirement to organize public works, religious ceremonies and cultural festivals including dance and music. The dormitory was perhaps evolved to meet these needs of the people. ” 3 At present when these requirements are met by modern schools and state government development departments, this institution obviously dies.

For the origin of the Khangchiu institution, there are two probable theories; one is that in ancient time it was a common affair among the tribal people to raid another tribal people for some factors. This led to inter-tribal feuds endangering the peaceful living of the common people. More dangerous than this very cruel/barbaric act was an inter-clan feud which commonly happened among the tribes for want of supremacy over the other. Therefore, killing of an enemy became a lawful deed among them. In other words, one who brought home the head of an enemy was admired and respected as a warrior. Therefore, fighting between two villages became a common occurrence. For this factor, it did become a need for all young men to sleep together in one common place in order to defend the village from the enemy and wild animals. To face such possible attack, a collective action with prompt move was more desirable. This could be done when all the adult members of a village slept in one place. Hence, the Khangchiu institution originated. Secondly, when population was small the entire village used to live together in one big house as an enlarged family because: (a) traditionally, a Zeliangrong village was located on top of the hill and this got involve shortage of flat land enough for the building of houses. They therefore, accommodate the entire village to live in, and (b) there they lived together for fear of attack from another village and wild animals.4

In the opinion of T.C. Hodson,5 dormitories are a survival of communal houses which were the first stage in the development of homes when the whole village lived together. J. Shakespeare suggests that the bachelors’ dormitory was designed to prevent incest.6 According to Zeliangrong belief, the male’s dormitory was an adaptation from the hoary past when, men and gods attended the house of the mythical God Tingpu Rengsonnang who was the patriarch of the dormitory. Men adopted God’s institution. Khangchiu is an inseparable socio-cultural and political institution of the Zeliangrong. All the boys who attained the age of puberty become the members of Khangchiu and it is shameful for boys to sleep with their parents when they reach years of understanding. It is compulsory for all the boys and male members to join it. 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 young 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.

2

By : Budha Kamei

TheSangaiExpress According to customs and traditions, the Khangbons are the head of the organization of Khangchiu. They decide the affairs of the dormitory. Peace and prosperity of the Khangchiu, therefore, depends entirely on the ability, efficiency and leadership of the Khangbons. The bachelor’s dormitory is not a “rival or parallel administrative unit of a village but an institution within the village unit. A Morung (Khangchiu) may aptly be called a microcosm of the village and like the village it has its own council.”7 Unlike some other Naga and Kuki tribes, Khangchiu 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.8 In the Naga villages, “all unmarried young men live together in a great bachelors’ hall or barrack-hut called Morung, away from the married quarters and usually situated at the gate of the stockaded village, the defense of which specially devolved on them.”9 As a general rule this house is taboo to women. In the Khangchiu, no favoritism and discrimination is permitted. Every person rich or poor, high or low is treated equally. Differentiation on the basis of wealth and family position is frown upon and formation of faction or group is not allowed. The primary aim of all such organization is to form a classless society having unity and brotherhood.10 The presence of large wooden gongs or log drums is another remarkable feature of the Morung. In the past, it was used for announcing and celebration of victory, head-hunting, village feasts, funeral of men of eminence, sun and moon eclipses etc. During each of such occasion, these drums are beaten by a team of young men using dumb-bells in a rhythm special to a particular occasion. These drums with an average dimension of thirty feet length and about twelve feet girth are made from a trunk of a tree which is hollowed out with a dao and axe and then singed with fire until a wall of about five centimeters thickness remained. The youth living in Morung entrusted with the duty of guarding the village beat it to raise an alarm for fire, or sighting a tiger in the neighborhood of the village. Though its primary function is that of a drum, it is treated with reverence almost like an idol. Sometimes, the blood of the animals sacrificed in the Morung is smeared on it with chant. Among Chang, Yimchunger and Sangtam Naga such drums are kept in Morung.11 But, such long drum is not found among the Nagas of Manipur; they use only small drums. Khangchiu is one common and very important 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. 12 They also get training in the art of handicraft like basket making, wooden craft, carpentry, bamboo, cane and other embroidery works.13 According to Asoso Yonuo,14 “They learn manners, discipline, art, stories, songs, war tactics, diplomacy, religious and customary rites and ceremonies living in it.” They act not only as a guard house for the defense of the village but also protect the village in times of accidents, incidents, natural calamities like earthquakes, floods, draught, sickness, epidemic, etc.15 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 of 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.16 The boys use to spend their time in the dormitory for doing different types of activities. Fire is burning (Mhaipui Hana) in the Khangchiu all the hours of the day and night and the supply of fuel for the hearth is the responsibility of all the junior boys. They all sit around the fire and learn everything mentioned above from their senior members. They return to their houses only for taking foods or whenever they fall seriously ill.17 A person, who becomes the member of the Khangchiu, refines his culture; rectifies his manner; changes his attitude; polishes his code of conduct; develops his conscience; nurtures his thought and action; realizes his duties and responsibilities and later becomes a successful man in the society.

3

By : Budha Kamei

TheSangaiExpress

A product of this institute becomes a worthy husband, leads a happy and prosperous life; brings up his children in the discipline of his institute and his generation will continue to shine in the same trend he follows. The institution of Khangchiu is what the proverb says, “Strike the iron, while it is hot.” A boy goes to the Khangchiu while he is still young, where he moulds all that is necessary that a man is required during his life time. It indicates that Khangchiu takes the place of his parents to bring him up in the discipline of the civic society. It is indeed shouldered the burdens of his father, lessen the stress of his mother and together it builds the healthy society. V.K. Anand18 writes, “The Morung (Khangchiu) plays vital role in preparing younger generations for posts in the village council. The Morung is the club, the public school, the military training centre, the hostel for boys and meeting place for village elders. It is as well the centre for social, religious and political activities.” In short, it is the fulcrum of the village democracies.

A Khangchiu is also a sanctuary and a criminal, whether of that village or a fugitive from another village cannot be touched while in the Khangchiu until the case against him is discussed and settled in the Pei.19J. P. Mills20 says, even a man “commits murder, the avengers, in the fury of the moment, cannot pursue him into a ‘Morung.’ The men of the ‘Khel’ to which the ‘Morung’ belongs must protect him at all costs till the case against him has been discussed and calm action decided on. Nor may any crime be committed in a ‘Morung’. Property can be left lying about in one with absolute safety, for to steal is tabu. Any stranger, too, entering a ‘Morung’ must be treated politely, and can on no account be refused a night’s shelter. High words and abuse are forbidden.” The Khangchiu is like any other institution, which has its own set of rules, and regulations and no outsiders can interfere in its administration. The one who violates the rules of the Khangchiu is liable to punish like other villagers for breaking traditional or customary laws. Sometimes, as punishment one may be expelled from the dormitory for certain period of time depending on his offences and during which he is not allowed to participate in the socio-cultural activities of the village.

However, in spite of such a healthy institution, Khangchiu could not survive when the Christianity penetrated in North East India and did invade the very core of the Naga social institutions. The extinction of the Khangchiu institution began with the advent of Christianity into the hills. The Christian missionaries directly attacked the institution by forbidding the Baptist boys to sleep in the Khangchiu, and they further advocated that the Khangchiu is a heathen institution.21 The conservative Zeliangrongs blamed the Christian missionaries for the impairment of the Khangchiu but the Mission denied the fact that there are many unconverted villages; however those villages also have given up the institution of dormitory. The Christian missionaries alone were not held responsible for the disintegration of the Khangchiu but the introduction of formal education and its impact led to the fall of Khangchiu in the non-Christian villages. Of the forces, this was the most powerful one because parents were prepared to send their children to school where the children would gain more. They felt they could control their children better at home than what the Khangchiu could provide. All these factors lead to the disintegration of Khangchiu institution. About the decay of Khangchiu, J. P. Mills22 writes: “Decaying ‘Morungs’ mean a decaying village and well