Tangkhul Naga
| Author:Laxman Burdak, IFS (R) |
Tangkhuls are a major ethnic group living in the Indo-Burma border area occupying the Ukhrul and Kamjong district in Manipur, India and the Somra tract hills, Layshi township, Homalin township and Tamu Township in Burma. Despite this international border, many Tangkhul have continued to regard themselves as "one nation".[1]
Contents
Variants
Jat clans
- Somra (सोमरा)
- Tak (टाक)
- Tank (टांक)
- Dhaka (ढाका) - The word 'Dhaka' is a linguistic (Pali) variation of Taka. [2] [3]
History
Tangkhuls living in Burma are also known as Hogo Naga/Eastern Tangkhul/Somra Tangkhul. Also Kokak Naga and Akyaung Ari Naga are included tribally within Tangkhul Naga tribe but their language are quite distinct. The Tangkhul (Somra/Hogo) language in Myanmar is very different from Tangkhul (Ukhrul) spoken in India. The villages in the north like Jessami, Soraphung and Chingjaroi (swimi) have quite a different culture than the main Tangkhul group but have more cultural ties with that of the Chakhesang (Jessami and Soraphung) poumai (chingjaroi )tribes.
The Tangkhuls, as with other tribes on the hills, came to Manipur, Nagaland, Assam and Arunachal Pradesh from Myanmar entering their present habitats in successive waves of immigration. The Tangkhuls came together with the Angamis, Chakhesangs, Zeliangrongs, Maos, Poumais, Marams and Thangals because all of them have references to their dispersal from Makhel, a Mao village in Senapati district. They had also erected megaliths at Makhel in memory of their having dispersed from there to various directions. The meitei community is widely considered to have broken apart from the Tangkhul's roughly 2400 years ago
In course of time every Tangkhul village became a small republic like the Greek city states. Every village had an unwritten constitution made up of age-old conventions and traditions. The Tangkhul villages were self-sufficient except for salt, and self-governing units ruled by hereditary or elected chief assisted by a Council of Elders. The chief was a judge, administrator and commander rolled into one.
Hunphun was the headquarters of the Tangkhul Long (Tangkhul Assembly). The Tangkhul annual fair locally known as "Leih Khangapha" used to be held at Somsai (now Assam rifle headquarter in the district) in Ukhrul.
The boundary of Manipur and Burma (Myanmar) was laid down by an agreement signed between the British authorities (East India Company) and Burma on 9 January 1834 on the river bank of Nighthee (Chindwin). The Article No.4 (iii) of this agreement relates to the Tangkhul country. "Fourth (iii) - On the north, the line of boundary will begin at the foot of the same hills at the northern extremity of the Kabaw Valley and pass due north up to the first range of hills, east of that upon which stand the villages of Chortor (Choithar), Noongbee (Nungbi), Nonghar (Lunghar), of the tribe called by the Munepooriis (Manipuris) Loohooppa (Tangkhul), and by the Burmahs Lagwensoung, now tributary of Manipoor." As a result of this boundary demarcation without the knowledge let alone consent of the Tangkhuls, many Tangkhul villages situated in the Somrah hills, Layshi township, Tamu township and Homalin township are included under Burma. Later, when India and Burma attained national independence, the Tangkhuls found themselves belonging to two different countries.
Tangkhul Villages
There are approximately 380 Tangkhul villages in India and 50 Tangkhul villages in Myanmar.
The villages in the west include Hongman, Aheng, Champhung, A. Changta, Hoome, Kachai, Lamlang, Leisan, Maichon, Ngainga, Phalee, Ringui, TM Kasom (Roudei), Seikhor, Shokvao, Sinakeithei, Sirarakhong, Somdal, Taloi, Tanrui, Teinem, Theiva, Tora, Zingshong etc.
And villages in the north include Pui, Huishu, Halang, Chingai, Chingjaroi, Jessami, Kalhang, Khamasom, Kharasom, Kuirei, Longpi, Lunghar, Ngahui, Marem, Phungcham, Paorei, Peh, Sihai, New Tusom, Varangai, Razai, etc.
And villages in the middle frontier are Choithar (Ruithar), Hatha, Hungpung, Hunphun, Khangkhui, Langdang, Lungshang, Nungshong, Pharung, Phungcham, Ramva, Shangshak, Shangzing, Shirui, Tashar. Villages in the east includes Alang, Apong, Bungpa, Chahong, Chamu, Chatric, Chungka, Grihang, Godah, Hangao, Kachouphung, Kanpat, Kalhang, Kuirei, Khambi, Khayang, Khamasom, Khunthak, Koso, Kumram, Langkhe, Langli, Leishi, Longpi, Loushing, Maileng, Maku, Mapum, Ningchao, Ningthi, Nongman, Khonglo, Nungou, Patbung, Pheishat, Phungtha, Phange, Pushing, Ramphoi, Ramsophung, Roni, Ronshak, Sampui, Sehai, Shakok, Shingcha, Siyang, Skipe, Sorathen, Shungri (Sorde), Sorpung, Yedah, Zingsui, Hangokaphung (H.kaphung) etc.
Villages in the south include Bohoram, Chadong, Island, Irong Kongleiram, Joyland (Muirei), Kankoi, Keihao, Kaprang, Kashung, Kasom, Sopleng, Laikoiching( Bongso), Lairam, Lamlai, Leingaching, Leiyaram, Lishamlok, Lambakhul, Litan, Lungpha, Lungtoram, Manthouram, Mapao, Maryland, Mawai, Nambashi, New Canaan, Ngarumphung, Nongdam, Nungthar, Poirou, Riha, Saman, Sailent, Sharkaphung, Marou, Shingta, Shingkap, Tamaram, Tangkhul Hungdung, Itham, Thoyee, Wunghon, Zingshao, Yeasom, Irong, etc.
Nagavanshi History
Dr Naval Viyogi[4] writes in Chapter 2: The Expansion of Serpent worship and Naga Race in India
[p.21]: Serpent origin is also afforded by the ruling house of Manipur17. The peculiar god of the royal family is a species of snake called Pāa-kung-ba, from which ex-Raja claims descent. When it appears, it is coaxed on to a cushion by the priestess in attendance, who then performs certain ceremonies to please it. This snake appears some-times, they say, of great size. His appearance18 is indicative of his being displeased. So long as he remains of a diminutive form, it is a sign of his being in good humour.
Similarly all the eastern region which includes, Assam, Arunachalam, Nagaland, Mizoram, Manipur, Tripura is inhabited by ophiolatery tribes like, Bodonaga, Kukinaga, Khasi, Mao, Tangkhul, Koliya, Kabui etc.
[p.22]: T. C. Hodson19 in his work titled 'The Naga tribes of Manipur', has given description of mainly four Naga Tribes in Manipur
(1) The Tangkhul, who inhabits the hill immediately to the east and north-east of valley of Manipur
(2) The Mao and Marām Nagas or Angames who inhabit the hills north of valley;
(3) the Koliya, Khoirao or Mayang Khong group in the hills south of Mao and Karām;
(4) The Kabuis who inhabit the hills to the north-west of the valley.
Most of these tribes came from west. In support of this view, here we give the origin of Tangkhul20 and Koliya Naga. Hodson informs us, "That from the records of Manipur, we gather some important information regarding the origin and antiquity of the Tangkhuls. One of the earliest raids mentioned in the chronicles of Manipur is dated 1435 and is said to have been the work of Tangkhuls wbo then, on subsequent occasions ava1led themselves of the opportunity offered to them by the temporary absence of the forces of Manipur, on what the local historian calls a march of conquest in the direction of Thaungdut to make a raid on the valley." It means Tangkul tribe reached there in 1435 AD as an invader. This shows this Naga tribe is a migrant to this land during Muslim period. Perhaps they were pushed eastward by the muslim invaders from eastern part of Bengal or Nepal since one branch of them was settle ere from the time of Buddha, known as Moriya. Another branch of them along with their Taka coins appears in Chota Nagpur during Kushana period, who gave their name to Dhaka (see chapt VI,P-156) at some later period.
A tradition is prevalent among the Tangkhuls that their fore-fathers were born in a local village named Hungdung.21 But above event of invasion seems to be more reliable and historical, and hearsay cannot be the sole basis of history.
Ethnically, they are a hybrid race of Mediterranean and Mongoloid. Their eyes are brown and black, hair curly and wavy, beards very uncommon and hair on face is very rare.22 It shows the invaders were of Dravidian race who came from west where as earlier native population was Mongolian. Weaving is a speciality of every housewife. Although some villages are specialist in the art of weaving and rest of the male members generally are farmers and some others fishermen.23 It is compulsory for every male member to be a skilful warrior and without head-hunting no young lady comes forward to marry them.24 This reminds us of prevalence of traditions of citizens' army among the Nagas of West, where learning art of use of arms was compulsory for each member. (See Chapt V, P-112 and VI, PP 133-34)
Against matriarchy of Khasi tribe, the Tangkhul Naga families are patriarchal. Hence inheritance goes to sons and not to daughters.25 In case of any epidemic or social troubles they worship Naga Monster Python."
[p.23]: Head of the village clan is known as Khullapha or Luptakpa, who also acts as priest for any religious rite. Hence he is a clan or village administrator as well as priest27 (priest-king).
The custom28 of disposal of their dead bodies is of similar type as found in the graves of Swat valley which were used by the Asuras, it means they used to bury their dead bodies in a grave having stone walls to prevent any earth from touching it. (See chapter IV, P-67)
These institutions prove their close association with the ancient Nagas of North, West and South India. Although they differ in the form of their families from their ancestors, perhaps that would have been due to their association with the Aryan tribe of patriarchal tradition for a very long period, now not known to us.
The Koliya Nagas said to be the descendants of Maram Nagas29, who came from west. It is apparent that Tangkhul and Koliya Nagas both came from west and settled here. The Koliya Nagas were living in Nepal (Ramagrama) during the life time of Buddha (567-487 BC) who were a branch of Sakyas tribe of Buddha (See Chapt VI, PP-164 & 67) later known as Kulinda (Madra).
Major P.R.T. Gurdon, in his book 'The Khasis', has given description of an event of 1835 AD. This event is related to Assam state where he was posted. He writes" -
"In 1821, an attempt was made to kidnap a native of Sylhet proper and while the agent employed were punished, the Raja was warned not to allow such an atrocity to occur again. Eleven years later, however, four British subjects were kidnapped in the Nowgong district and taken to Jaintia. Three of them were actually sacrificed (to the Thlen serpent monster), but the fourth escaped and reported the matter to the authorities. The Raja (Siem) of Jaintia was called upon to deliver up the culprits, but he failed to do so and his dominions were in consequence annexed in 1835 A. D."
We have described in chapter V that Aryans had patriarchal family and heredity tradition, but on the other hand matriarchal tradition was prevalent among the Naga people. This tradition sometimes ago was prevalent among the Khasi tribes, the resident of Khasi and Jaintia hills of eastern India. Khasi is a Naga Tribe in origin. Matriarchal tradition is prevalent among them, and ownership of the land goes either to the clan or tribe or the village" and not to the individual. As they are great traders, they pay toll tax to their king (Ahom), which is the only source of revenue of state.32
[p.24]: Similarly they build up megaliths on the graves of their dead still today likewise ancient Nagas of south and central India, which may be seen everywhere on hills or land, in which Menhirs Dolmens and Cairns are most important. Taking the different megaliths in order the Menhirs are larger, their height varying from 2 or 3 feet to 12 or 14 feet, but in exceptional instances rising to a more considerable elevation.33
Khasis speak a language which is akin to Mon-khrner group of languages now spoken Chutia Nagpur and a part of Satpura hills in central provinces. These anguages are closely related to the Kolarian group of languages and now also known as Munda language spoken by Munda and Ho tribes.34 skill in the art of war is also a part of the characteristics of the tribe. The Khasis tradition of human sacrifice for Nag demon Thlen can be equated with the ancient tradition of Naga worship. Such a tradition was prevalent in Kambodia and Western Asia (See chapter I, PP 6-7; Legend of Naga king Zohak). The tradition of Naga worship was in vogue in India from the time of Indus Valley Civilization.
Thus in modern age, social, religious and cultural traditions prevalent among them are strikingly the same as were in practice among ancient Naga tribe of Central and South India and middle-east countries, such as burial system of their dead bodies and raising of megaliths on graves, matriarchal family and heredity system, Naga worship, human sacrifice, guild based like economic system. According to AB Keith, Khasi is an Alpine race of Dinaric origin35. It is well known that Khasis are still inhabitant of Kishan Ganga Valley of Kashmir known as Bomba clan36. They37 are a branch of Kanets, inhabitant of Himachal Pradesh, who are at par with the Rathis of Kangra. Khasi Rajput of Uttaranchal and Nepal still claim their origin from the Khasa tribe. They are, according to Manu (X-22) Vratya, like Jhalla, Malla, Nichchhavis, Nat, Karan and Dravids. It shows Khasi moved from west to east.
But according to Gurdon there are evidences of their migration from east to west.38 He produces following evidences in support of his theory:
(1) There is general belief among the Khasis that they originally came from east.
(2) Khasi grammar states that tradition connects the Khasis with the Burmese to whose king they were upto a comparatively recent date, rendering homage by sending him an annual tribute in the shape of an axe, as an emblem merely of submission.
(3) According to Shadwell, the oldest living authority, they originally came from Burma via the Patkoi range having followed the route of one of the Burmese invasions.
(4) Gurdon himself opines that the tendency for outside people to move into Assam from the east still continues. Hence they came from the East.
But there are solid evidences to prove that this movement was from West to East in general. These are being enumerated below. In origin, following traditions, which are a part of characteristics of their society, took their birth in Western Asia :
(1) Cult of mother goddess and Naga Worship.
(2) Megalithic tradition of disposal of dead.
(3) Matriarchal form of family and inheritance.
(4) Priest-king and Nation- in-Arms tradition.
(5) Khasis39 and most of the other Naga tribes speak a language akin to Kolarian or Mon-Khmer group of languages now known as Munda also spoken in the region Chutia Nagpur by the tribes like Santhal, Munda and the Koruks.
These traditions (1 to 5) took their birth in Neolithic-Chalcolithic age (4000-1000 B.C.) in Western Asia (see chapter V for detail) and reached Indus Valley and North and South India in about 3000-800 BC and further reached Vindhyanchal region in the same period. Khasis, Koliya Nag and Tank or Tangkhul (Moriya) were present in the region of Nepal and North Bihar during the life-time of Buddha (567-487 BC). In a period of third century AD many hoards of Taka coins have been recovered from Chutia Nagpur region41 which were introduced by the Taka Nagas of North-West. Lingists have informed that these Taka people reached and ruled in the region of Dhaka of Bangla Desh, since the theword Dhaka is a linguistic (Pali) variation of Taka. This well known Taka coin is still in prevalent in Bangla Desh.
But according to a historical record of Manipur, Tangkhul invaded Manipur in 143543 AD. Perhaps they were pushed eastward from East Bengal by the muslim invaders who had reached as far as Assam in this period. This invasion of Tangkhul Naga, who were in origin ethnically of Dravidian race, was laid on the native people of Mongol race. Perhaps most of the males were killed and women were made inmates which caused to create a blend of complicated race now known as (Indo-China) Mongolo-Dravidian race whose language is an admixture of language of both the races but more akin to Kolarian group of languages. Khasi Nagas ruled in Kashmir and Himachal Pradesh in historical age and their off shoot Kanet are still residing there. Koliya Nagas were a branch of Sakyas, ruling at Ramagama during life time of Buddha.
Traditions that they came from east now prevalent among these tribes, are of quite a modern period and the evidences I have produced,
[p.26]: are of remote past. Since the Naga rulers of South India made their colonies in Indonesia and Burma, who reached there by sea as early as 137 AD and used power of their navy to launch incursion as far as South Indo-China or Champa.44 They carried aforesaid tradition along with them in that region particularly Megalithic tradition went from South India (see map no. II). Under these circumstances tradition of coming of some tribes from the east has no meaning.
However variation in physical type or tradition in individual tribe may be due to some particular reasons in historical age which should be investigated and found out for the satisfaction of all. But evidences of their movement from west are more realiable and based on historical fact and well proved.
The ex-Raja of Chutia or Chhota Nagpur derives their origin from Naga Pundarika. How it happened is most interesting: Pundarika 45,as the story says, once assumed the form of a Brahman and repaired to the house of a certain Guru at Banaras to acquaint himself with the sacred scriptures. The learned instructor was so pleased with his pupil that he gave him to wife his only daughter, the beautiful Parvati. Unfortunately the Naga even in his human form could not rid himself of his double tongue and his foul breath. He begged his wife not to question him about the secret of these unpleasant peculiarities, but once while they were making a pilgrimage of Puri, she insisted on knowing the truth. He had to gratify her curiosity, but having done so, he plunged into a pool and vanished from her sight. In the midst of her grief and remorse, she gave birth to a child. When the child grew up he became king of Chhota Nagpur. The royal family is progeny of the same Naga King.46
Famous ancient Buddhist university of Nalanda also had relation with the Nagas. J. Ph Vogel47, to show above relations, produces archaeological evidences-"A very fine specimen of a seated Naga (See title page) was found on the site of Nalanda in the course of excavations carried out in the cold season of 1920.This Naga holding a rosary in "his right hand and a vase in his left hand is shown sitting in easy posture on the coils of a snake, whose windings are also visible on both sides of the figure,whilst a grand hood of seven cobra-heads forms a canopy over-shadowing him. This image has been tentatively identified with the Buddhist saint Nagarjuna, master of the Mahayana. The sculpture, how-ever:-presents a type of Naga images peculiar to the medieval art of India. (A. S. R. for 1912-13 Part I PI IX 6), although it would be difficult to point out another specimen of equal artistic merit. In this connection, it is interesting to note that according to the Chinese pilgrims Nalanda was named after a Naga (Hieuntsang, si-yu-ki. (Beal) Vol ii P-167). Other instances may be quoted of Buddhist sanctuaries such as
[p.27]: those of Sarnath and Sankisa, which are at the same time dedicated to Serpent worship.In Amaravati also we find a likewise image of Naga king with snake hood surrounding the head in nimbus like manner. The Naga-maiden grouped in varying attitudes around the throne on which the precious casket is placed are distinguished by a single snake issuing from behind their heads."
References:
17. (a) Vogel J PH P-35
17. (b) Fergusson, James "Tree and Serpent Worship" P-64
18. Vogel J. PH P-36
19. Hodson T. C. "The Naga tribes of Manipur", P-2
20. Hodson TC P-I1
[p.36]: 21. Hodson T. C, P-8
22. Hodson T. C. P-5
23. Hodson T.C. PP 39, 45 and 47
24. Hodson T. C. P-81
25. Hodson T. C. PP-70-7l
26. Hodson TC P-137
27. Hodson T C PP 79-80
28. Hodson T C P-150
29. Hodson T C PP- 4 and 14
30. Gurdon P.R.T. "The Khasis" P-103
31. Gurdon P.R.T. P P-69-70 and Intro XXIII
32. Gurdon P.R.T. PP-67
33. Gurdon P.R.T. P-145
34. Gurdon P.R.T. P XXII Intro
35. Chattopadhyaya S. "Racial Affinities of Early N. I. Tribes" P-7l
36. Saxena K. S. "Political History of Kashmir" P-12
37. Ibbetson Denzil "Panjab Caste" P-198
38. Gurdon P.R.T. PP.10-ll and Intro XXII
39. Gurdon P. Intro XXII
40. Davids Rhys T. W. "Buddhist India" P-9
41. Gupta Chandra Shekhar "Foreign Denomination of early Indian Coins" VIJ (1978) Vol 16 Part 1-2 PP 92-93.
42. B. D. C. R. I Vol I (1939-40) P-192
43. Hodson T.C. P-ll
44. Mahajan V. D. "Prachin Bharat Ka Itihas" P-779
45. Vogel J PH P-35
46. Ibid
47. Vogel J. PH P-43
External links
See also
References
- ↑ Khamrang, Khayaipam (2000) "The Tangkhul Naga Tribe between Tradition and Modernity" pp. 37–71, page 49, In Frei, Fritz (editor) (2000) Inkulturation zwischen Tradition und Modernität: Kontext, Begriffe, Modelle Freiberg University Press, Freiberg, Switzerland, ISBN 3-7278-1292-3
- ↑ Bulletin of the Deccan Research Institute, Vol I (1939-40) p.192
- ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, pp. 25,156
- ↑ Nagas, The Ancient Rulers of India, Their Origins and History, 2002, pp. 21-27