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Thadou, Hmar, Paite, Purum, Vaiphei, Simte, Zou, Gangte, Kom, Koireng, Chiru, Lamkang, Anal, Aimol, Muyon, Monsang, Maring, Halam, Darlawng, Khelma/Sakachep. |
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The Kukis are an ethnic group that spread throughout the Northeastern region of India, Northwest Burma and Chittagong Hill Tracts in Bangladesh. In Northeast India they are present in all the states except Arunachal Pradesh. This dispersal across international borders is mainly attributed to the British colonial policy.[1] According to Lt. Colonel Shakespeare[2] the term ‘Kuki’ has a definite meaning and include Aimol, Koireng, Kom, Purum, Gangte, Vaiphei, Simte, Paite, Hmar, Thadou, Zou,Sakachep (Khelma) etc. G.A. Grierson in Linguistic Survey of India, 1967 stated that the tribes connoted by Kuki are able to understand others dialect.
The term Kuki, in literature, first appeared in the writing of Rawlins when he wrote about the tribes of the Chittagong Hill Tracts. It refers to "Hillsmen" comprising numerous clans. These clans share a common past, culture, customs and tradition. They speak in dialects that have a common root language belonging to the Tibeto-Burman group.[3] The Kukis have Mongoloid features and are generally short-stature with straight black hair and dark brown eyes. The different Kuki clans are recognised as scheduled tribe of India.[4] This tribe recognition is based on the dialect spoken and region. They spread out in the contiguous regions of Northeast India, Northwest Burma (Myanmar), and the Chittagong Hill Tracts in Bangladesh. They are most prominent in Manipur, Nagaland, Assam and Mizoram. Kuki is composed of many different entities and clans: Aimol, Baite, Biate, Bawn, Changsan], Chongloi, Darlawng, Doungel, Guite, Hmar, Halam, Haokip, Haolai, Hangsing, Hauzel, Hrangkhawl, Kilong, Kipgen, Koireng, Khelma / Sakachep, Kolhen, Kom, Lenthang, Lhanghal/Hanghal, Lhouvum, Lhungdim, Lunkim, Lupho/Milhiem, Lupheng, Thangeo, Lhangum, Mate, Misao, Paite, Purum, Simte, Singsit, Singson, Sitlhou, Tarao, Tuboi, Tonsing, Touthang, Vaiphei, Vaulnam, Zou etc.
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The presence of Mongoloid groups in North-East India had been attested as early as circa 500 BC in ancient Indian literature, such as the Vedas and Mahabharata, and many of these Mongoloid groups are believed to be indigenous to the region.[5] Some believe that the Kuki people, however, may have made a southwesterly migration to the sub-Himalayan region of north-eastern India and north-western Burma. These tribes speak Tibeto-Burman dialects. Today the Kukis are dispersed in Northeast India, Northwest Burma and the Chittagong Hill Tracts in Bangladesh. With regard to Kuki identity, Prof JN Phukan[6] writes, If we are to accept Ptolemy's "Tiladae" as the Kuki people, as identified by Gerini, the settlement of the Kukis in the North-East India would go back to a very long time in the past. Prof Gangumei kabui[7] states, 'Some kuki tribes migrated to Manipur Hills in the pre-historic times along with or after the Meitei advent into the Manipur valley'. This hypothesis will take us to the theory that the Kukis, for that matter, The Mizos, at least some of their tribes, have been living in North-East India since prehistoric time.
In the second century (AD 90-168), Claudius Ptolemy, the geographer, identified the kukis with Tiladai, who are associated with Tilabharas and place them "to the north of Maiandros, that is about the Garo Hills and Silhet".[8] Stevenson's[9] reference to Kuki in relation to Ptolemy's[10] also bears critical significance to its existence in this period. The Rajmala or Annals of Tripura refers to Shiva falling in love with a kuki woman around AD 1512.[11] The Encyclopædia Britannica records, "Kukis, a name given to a group of tribes inhabiting both sides of the mountains dividing Assam and Bengal from Burma, South of the Namtaleik river ".[12] Concerning the origins of kuki, in 1893, EB Elly, a British official, wrote, the terminology 'kuki', meaning 'hill people' originated in Sylhet, in former East Bengal[13]
Historian such as Majumdar and Bhattasali[14] refer to the kukis as the earliest people known to have lived in prehistory India, preceding 'the "Dravidians" who now live in south India.' The Aryans, who drove the Dravidians towards the south, arrived in the Indian sub-continent around BC 1500.[15] In the Pooyas, the traditional literature of the meitei people of Manipur, 'two kuki chiefs named kuki Ahongba and kuki Achouba were allies to Nongba Lairen Pakhangba, the first historically recorded king of the meithis[Meiteis], in the latter's mobilisation for the throne in 33 AD'.[16] Cheitharol kumaba (Royal chronicles of the Meitei kings) record that in the year 186 Sakabda (AD 264) Meidungu Taothingmang, a kuki became king.
An important landmark in the history of the Kuki people with considerable social, cultural and political ramifications is the arrival of missionaries and the spread of Christianity among the Kuki's. The acceptance of Christianity marks a departure from their many tribal customs and traditions, and along with the spread of English education, heralds the arrival of modernity within the Kuki People. The first foreign missionary ever to have landed on the soil of Manipur on the 6th Frbruary1894 was William Pettigrew, sponsored by the American Baptist Mission Union. He, together with Dr. Crozier, worked together in the North and the Northeast of Manipur. In the south, Watkins Robert of the Welsh Presbytery mission organized the Indo-Burma Thadou-Kuki Pioneer Mission in 1913. To have a broader scope, the mission’s name was changed to North East India General Mission (NEIGM).[17]
The first Resistance movement by the kuki People was the kuki Rebellion of 1917-19. Which was against the British hegemony. Kuki country was subjugated by the British and divided between British India and British Burma administrations following the 'Kuki Uprising of 1917-19'.[18] Up until the fateful defeat in 1919, the Kukis were an independent people ruled by their chieftains. During WWII, seizing the opportunity to regain independence, Kuki fought with the Imperial Japanese Army and the Indian National Army led by Subhas Chandra Bose. The success of the Allied forces over the Axis group dashed the aspiration of the Kuki people.
The Kukis have a rich culture and numerous tradition that are unique, interesting, and impressive.
Rice is their staple food. They domesticated a number of animals. Of these, Se'l(mithun) is the most prized possession, while a dog is considered a faithful animal.
Kuki festivals include:
There are different musical instruments to enhance these festivities.
These instruments were useful not only for raising the festival spirit, but also for adding solemnity to certain serious occasions.
The folklore of the people abounds with the heroic adventures of Galngam le Hangsai, Chemtatpa, Lengbante, Jamdil, Sangah le Ahpi etc. The poignant romances of Khupting le Ngambom, Jonlhing le Nanglhun, Changkhatpu le Ahshijolneng, Khalvompu le Lenchonghoi; and folktales, such as Chipinthei le Mailangkoh, Lhangeineng and others, represent the rich variety of the Kuki culture.
The folklores of the mighty Kukis are unmatched in its own genuineness and decency. If comparison be made in the intensity of lovebarometer (Loborometer), Ngambom & Khupting romance would have surpassed that of the degree of Greek’s “Odyssey” or Hindus’ “Rama & Sita”, which ended in happy reunion and at best be depicted equally the desperado in Shakespear famous play of “Romeo & Juliet”, which ended in remorse tragedy.
The Kukis history is deeply rooted with valor, integrity, sanctity and unrelenting commitment to the cause of integral relationship. One such relationship of ‘Romance’ had existed, as legend passed down through to date, between Ngambom and Khupting. Young and Old irrespective of social positions shed tears uncontrollably when the Epic Love story is ever retold in the hearths, workplaces (fields), or even in the sojourn trip, in and around the abode of the mighty Kuki in their Zale’n Gam.
The evergreen story usually commence, once there lived two friendly women, who married with a fine grooms in the same month at the same hamlet in Zale’n Gam. They were friend since their childhood. They had practiced the age old traditional “Lawmcha” working one day at one’s field another day at the other person’s field. Tradition like friendship, fellowship, sportsmanship and occasional festive activities were part of their lives and it only bloom in the land of Benglam, Galngam & Hangsai, Lengchonghoi & Khalvomtepu, Nanglhun & Jonlhing, Jamdil, Ahsijolneng, and et al., which we now known as Kuki Zale’n Gam (The fatherland of Kuki).
The two women continued their lawmcha even after their married life. They both realized that they were with baby in their wombs. One day they both felt excruciating pain in their abdomens. They were still working in the field, there was no one to help them. Out of apathy and partly because they suffer the same nauseating pain, both embraced each other and tried to console one another. Strangely as they rub their bulging stomach, they felt relieved, another time the pain strike, they rubbed their belly; it was a new panacea. They never told this event to any body even their spouses.
Nine months has passed and the ensuing month sparked off the Kukis’ Love Epic Hero and Heroine. One woman gave birth to a baby boy and the parent gave his name Ngambom. The other woman gave to a baby girl and the parent name her Khupting. The two mothers laid their babies, one above the banana trunk another below of it. Whenever they took off to rest and fed their respective baby, to their amazement they found Ngambom and khupting lying side by side not a distance away. This was the strange destiny of Love beneath the skin-every fibers and gems of blood in the body metabolism had acknowledged the predestined “theisen neo kilungset.”
Ngambom and Khupting and their romantic glitz was the talk of the entire Zale’n Gam. The quality and dignity of Ngambom was beyond expression. His talent in the lyrical Gosem music was known in the entire world. Beside this, he was the most handsome person, having the distinctive quality of nobility, courteous, prowess, sportsmanship, integrity and truthfulness in all his works. Khupting proved to be the icon of her days. She was ornately beauty, lovely and excelled other in her musical masterpiece of Lhemlhai lyric. Above all, she was modest, virtuous, lovely, hospitable, meek, kind, and superb in shawl weaving.
The expression of every November full moon (Lhalih Jan) and their love legend couldn’t be rejected or hid. People of Zale’n Gam came to learn the genuine meaning and ideal love from Ngambom-Khupting love living world. Old folks were eager to cast their eyes on the two duo. Young folks peeped beneath and below their rank and file to cast a glimpse of the duo epic lyrical performances.
As always was the case of the epic love stories in Odyssey, Rama-sita, and Romeo-Juliet, the bliss of romance between Ngambom and Khupting were short live. The maxim of full bloom tender-love turned sour when Khupting’s health began to deteriorated day by days. Khupting body shrunk away, yet her beauty never faded. The Parents, Priests (thiempu) and many physicians couldn’t preserve the tenderous beauty life of Khupting.
Ngambom had tried day after days, and year after years following the “Apeu Vadung” (Apeu river- known to be present Irrawaddy river in Burma), to find the drifting hair of Khupting. The village priest advice Ngambom to get Khupting hair and put khoigip attach to stone in the middle of Apeu river, hoping the running water might healed the ailment of his darling. But the sudden storm and heavy torrential rain in the night flooded the river basin, eroding away including the big stone to which khupting hair was stamped with khoigip. This worsen the lingering health of Khupting. Her health was beyond repair and she eventually succumbed to death leaving the entire Kuki Nation shock and sorrow.
The pain of separation from Khupting due to the untimely demise, in Ngambom life was beyond human strength to bear. He was driven half mad and no one can replaced his darling in life but only Khupting. To find solace, peace and restrain, Ngambom snatched his Gosem and played the sweet lyrical music by blowing gently. He was amazed to find another companion whenever he played his tunes-the Whizzing bee (khoiva) whirled around the organ pipes, seemingly dancing in tune with the heartbeats of the blower.
Khupting parent invited Ngambom to cut the branches of Thingzabuong in the central of their field (Legend depicts that this tree can be seen on the moon at every full moon night). Selneng who was the younger sister of Khupting attempted to appease Ngambom and appeal for his love by offering sweets and gifts. Yet Ngambom had one love in life though his love bird had been taken mercilessly by the stink of sickness and death. The day in which he was asked to cut the branches of Thingzabuong, Ngambom prepared with his sharp knife, tuibuh (podium of apiate), and his Gosem musical instrument. He climbed up the big bushel trees and began to cut off the wild flourishing branches. Ngambom felt the buzzing sweet tune around him and sensed the present of Khupting Lhaulha (spirit). Ngambom then took a short break, pulled out his Gosem and composed his great Love-song. The tune came through the bamboo pipes of Gosem :
“Abah langkhat kalham leh sim’a mal’a toingei kisai kisai’e.”
The nearest English translation would be: As I cut the branch off, my destined love in the east and west dances gently and mildly in the air. Ngambom was overjoyed having consoled by Khupting’s spirit and he continued to talk through his musical pipes;
“Khupting Lhaulha nahi leh, simlang nga in kisai kisai ‘e.”
(If you are the spirit of Khupting, turn east and show your gracefully flying dance). The Whizzing bee responded the melodious love mantras from Ngambom and turned east and splatter its wings and responded with sweet buzzing sound similar to Lhemlhai.
Ngambom spoke to Khupting again through his musical tune;
“Khupting Lhaulha nahi leh, mal lam nga in kisai kisai ‘e.”
(If you are the spirit of Khupting, turn west and show your gracefully flying dance). The bee heartily followed the rhythmic thumbing musical notes. When the music stop, the bee disappeared. It appeared again when the Gosem music is aired melodiously.
How did Ngambom passed his last days? Did he marry Selneng the younger sister of Khupting? Those story, who would bother, when Ngambom played his Gosem and Khupting Lhaulha (spirit) in a form of Whizzing bee came to appear to be with him. The Kuki folklore of Ngambom and Khupting deserved world recognition. It is an epic preserved in the muzzles of Gosem -the Kuki traditional musical instrument.
Philosophical insight:
Love seems to have no barrier. Even death can’t separate the fibers of love. Two different and opposite worlds have no panacea to control over Love. People say, “love is blind,” yet this Epic Love story says “Love never dies.”
The land of the Kukis is blessed with rich customs and traditions.
Sawm, a community center for boys – was the center of learning in which Sawm-upa (an elder) did the teaching, while Sawm-nu took care of chores, such as combing of the boy’s hair, washing of the garments and making the beds, etc. The best students were recommended to the King’s or the Chief’s service, and eventually would become as Semang & Pachong (ministers) in the courts, or gal –lamkai (leaders/ warriors) in the army.
Lawm (a traditional form of youth club) was an institution in which, boys and girls engaged in social activities, for the benefit of the individual and the community. It was also another learning institution. Every Lawm has lawm-upa (a senior member), To’llai-pao (overseer or superintendent), and Lawm-tangvo (assistant superintendent). Besides being a source of traditional learning, Lawm was also useful for imparting technical and practical knowledge to its members, especially with regard to farming methods, hunting, fishing, and sporting activities such as- Kung – Kal (high jump, especially over a choice mithum), Ka’ng Ka’p, Ka’ngchoi Ka’p (top game), Suhtumkhaw (javelin throw using the heavy wooden implement for pounding-de-husking-paddy) and So’ngse (shot put). The Lawm was also a center where the young people learned discipline and social etiquette. After harvest season, ‘Lawm meet’ is celebrated with a Lawm-se’l (on the occasion, a mithun is slaughtered for the feast) and, as a commemoration, a pillar is erected. The event is accompanied by dance and drinking rice-beer, which sometimes continues for days and nights.
The Kuki male traditionally wore his hair in the form of a Tuhcha (long hair rolled up in a bunch at the nape). His clothing consisted of a Boitong-Sangkhol (a half-sleeve jacket) and a Pheichawm (short lungi). They are renowned hunters and reputable warriors. Their hunting kit consists of Se’llung-bawm (a leather waist-pouch for pellets), Se’lki meiloupai (an animal’s horn for storing gunpowder) and a knife. Watchful waiting on a machaan for the game also did a favorite past time hunting. Often, many kinds of traps and snares are also set. The fishing equipment consists of Len (fishing net), Bawm (basket trap), Ngakoi (fishing hooks). Ngoituh (a method of using dams and baskets in a flowing river), Ngalhei (draining out water) and Gusuh (a method of temporally stunning fish by using toxic herbs) were also common methods of catching fish in small streams. The Kuki men took great pride in big-game hunting and a killing of big animals was followed by somber celebration. The Kukis believed that the big game hunted in a man’s lifetime would accompany him in his after-life journey-the spirits of animals would clear the onward path for him. It was therefore believed that a man was not complete unless he was also successful in big game hunting; he would not be entitled to partake in Lalju, a special drink meant for those who have killed big game.
The Kuki women traditionally wore their hair in two plaits braided around the head. They wore a Nih-San (a red slip) underneath a Po’nve (a wrap-around), which was worn from above the chest. The ornaments included Bilba (earrings), Hah le Chao (bracelets and bangles), Khi (necklace), and occasionally Bilkam (a type of ring-shaped earring worn to stretch the earlobes). Cha’ngsuh (grain-pounding), Cha’ngse’p (winnowing), Ponkhon (cloth-weaving) and looking after domestic animals were some of the daily chores of the women folk. The woven designs of the Kuki women are unique and appreciated the world over. Cha’ng-ai, the place of honor for a good harvest was given to the lady of the house. This formed the highest honor accorded to the Kuki woman. The men folk occupied themselves with cane and bamboo crafts and house building. They were blacksmiths and also engaged in carpentry and other such like jobs. The manufacture of guns and gunpowder were a very specialized profession among the men. Twi-cha’ngsu (water mill)’ and Chotle’p (a sea-saw mechanism), are some of the ingenious methods used for pounding rice with minimum use of human energy. Sawh and Ke’ngke (noise creating instruments) functioned as the scarecrow and were placed in the cultivated fields. Twisawh was another inventive contraption, which used running water from a stream making continual sounds to scare away birds and pests from standing crops.
With regard to governance, Semang (cabinet) is the annual assembly of a Kuki village community held at the Chief’s residence represents the Inpi (Assembly). In such an assembly, the Chief and his Semang and Pachong (cabinet members and auxiliary of Inpi) and all the household heads of the village congregate to discuss and resolve matters relating to the village and the community[19]
The legal system – arrangement of a girl's marriage, bride-price, and the Chief's administrative system, relief for widows and orphans – are elaborately and systematically defined in the Kukis' way-of-life. Traditionally, polygamy is not permissible. Capital punishment was never in practice. The maximum penalty was ‘bultuh’ (stockade in which the guilty was kept outside the village and provided food until death). This reflects the high ethics of the Kuki people.
The Kukis also practiced Twilut, a judicial process of judgment by going under water. Twilut is a phenomenon in which the litigants are subjected to go under water to determine the culprit. It is an ultimate and decisive recourse for cases where the normal processes of trial by court does not reach a conclusive end. In the event of resorting to twilut, certain customs are strictly adhered to. The chief and elders of the community call upon the thempu (magic-medicine man/priest) to conduct the proceedings. For instance, in a boundary dispute, the two litigants are brought into the presence of the public. The 'thempu' then recites rituals, which includes the invocation of ‘Pathen’ (God), followed by the litigants being submerged in the water. The culprit becomes immediately apparent because she/he cannot remain underwater at all. Of the two litigants, the defaulter would be in absolute agony, experiencing extreme sensations of being inflamed from within, and therefore emerge to the surface. In contrast, the innocent person able to remain under water, quite normally.
Kuki People speak multiple languages of the Kukish family. These are spoken mainly in Manipur Hills, and closely related speech varieties is found in adjoining states of Assam, Nagaland, Mizoram, Tripura, parts of Meghalaya and Arunachal Pradesh, across the Indo-Burmese border (where they are known as Chin), and in Chittagong Hills district of Bangladesh.
The dialects spoken by the various clans and tribes can be broadly categorise into "L" and "R" Group.
It is known that the Kukis were in possession of some documents, inscribed on leather, known as Savun Lekhajo’l (scroll). These scrolls were lost in the passage of time and along with this, the Kukis also lost their script. Therefore, there is no known Kuki script. Today, the Roman script forms the basis for Kuki literature.
The academic and Kuki National Organisation spokesman Seilen Haokip has written a number of articles and books about the Kuki and tribal relations in northeastern India.[1]. The Bible has been translated in all tribes dialect of the kuki Society.
Although the existence of formal learning institutions is not available, the Kukis were not unfamiliar with astronomy and astrology. They were able to study the stars and the phases of the moon and could forecast for themselves certain aspects of nature, particularly rainfall, drought and the seasons.
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