Namsu Namdimmei : Formation of traditional Zeliangrong village
- Part 3 -

Budha Kamei *

A Scene from 'The Zeliangrongs' :: Provided by Director - Ronel Haobam

Construction of village fencing (Raang Kashemmei):

When the Gaan-Ngai festival approaches/comes near, it is the duty and responsibility of all the able-bodied males of the village to make or repair fencing around the village for defense. In olden days, raid or attack on other villages was common incidence among the tribals of Manipur. So each village has to be protected from such raid or attack. Under this consideration, they constructed the village fencing with proper care and planning.

Usually, they used pointed thorn sticks of bamboo (Panji), thorny plants (Raangpan Thingbang), thorny creepers plant called Inkhang etc. in making fence of the village. As a tradition, every year they will repair or make the fencing before the Gaan-Ngai festival.

Embracing the village gate (Raang Pammei): Raang Pammei, embracing the village gate is also another divine omen to predict the future of the village. As per this custom, two warriors dressed in ceremonial dress holding a dao and spear would cut the village gate. This is called Raangteng Khumei. Then the two warriors would report to the elders that "our village is protected and prosperous."36 Then the gathering at the gate would return to the boys' dormitory in a Hoi procession. Raang Pammei is observed on the third day of the Gaan-Ngai festival.

Raangpatmei: Gaan-Ngai is the biggest festival of the Zeliangrong and it continues for seven days. The last day is called Raangpatmei, gate opening; (Raang means gate and Patmei means to open). On the day of Raangpatmei, a ceremony called Raren Loumei, worship of Pantheon of gods and deities is performed by offering sacrifice for wellbeing and prosperity of the village. It is usually performed at the abode of northern presiding deity (Bambu) by the Nampou or priest. The offerings include fowls, wine, water, ginger, egg etc. After the ritual offerings, the vacant post of the village is filling up based on seniority of age.

There is no custom to have separate house for the institutions of the village, therefore, the village elders (Ganchang and Banja) appointed the owner of different institutions of the village such as Peikai, house of village council, Ganchang Kaibang, house of elders, Kengja Kaibang, old women forum Khangchiu, bachelors' dormitory, etc. According to this custom, the Nampou would perform Laogai Karikmei (raising of iron hoe in the name of Tingkao Ragwang) declaring that from today this man (name to be cited here) will be the owner/keeper of this institution (name of the institution to be cited here). This is called Then Shotmei.

It is a custom and tradition to accept the declaration with no complaint or protest. Indeed, the appointment is done for the smooth functioning of the village. Before the Gaan-Ngai festival, the Nampou and Nampei were the guardians of the above institutions. After the ceremony they would reopen the village gate. Everyone is allowed to resume their usual duties or to go to the field. In this way, a traditional Zeliangrong village is founded.

House building (Kaishumei ) : By and large, house is a structured designed as an abode for one or more persons.38 Traditional houses of the Zeliangrong were built inside the stockade or fencing.

The houses are constructed in line on both sides of the path facing inwards (kaimong Pondamei).

But in some villages it is built in such a way to meet the prevailing geographical location. According to Van Gennep, the rites connected with laying the foundation for a house and constructing a house falls into the category of rites of passage. Like many other tribes, they also observe certain ritual formalities in building of a house, without which the house is considered incomplete.

Usually, a plot is selected by omen of dream. If the omen is good, then a favorable day for laying the foundation is chosen by consulting with the village priest. On the favorable day, they will perform a ceremony called Kairaoteng Khunmei, erection of foundation post.

According to this custom, the priest puts a little rice beer, crushed ginger, a piece of anthill mud (Pungneng), pieces of iron, water, pebble, a kind of grass called Sampripra etc. into the pit hole with prayer and then erects the foundation post. Usually, such ceremony is performed in the morning when the sun rises in the east. Traditionally, the foundation post, Kairao Teng stands for the ancestors of the family; (Kairao means ancestor and Teng means post). The spirits of the ancestors in the form of Kaorao Teng are supposed to look after the house and its members. At the time of inauguration they will offer rice beer and crushed ginger near the Kairaoteng as way of honoring to the ancestors.

The most suitable season of house building is from November to February or between the harvest and the sowing.42 Houses are normally built facing to the east or north in the belief that east stands for life and west, death. Every new house is taboo until appropriate rites are performed and it is made Noa. After completing the house building, a date which is considered auspicious for inauguration ceremony (Kaithan Kumei) is appointed and fixed. On the day of house warming function, the Pei's elders are formally invited for their blessings. Laibu Sommei, fixing of three hearth stones is the important ceremony of Kaithan Kumei.45

Under this custom, the priest will erect the hearth stones in sequence after placing a little rice beer, crushed ginger, a piece of anthill mud (Pungneng), pieces of iron, water, pebbles, a kind of grass called Sampripra, some rice etc. into each hole with prayer. It is believed that the spirits of the ancestors (Kairao), goddess of wealth (Kambuipui) and goddess of paddy (Charaipui) reside in the form of hearth stones. This is followed by offering of holy wine on each hearth stone for wellbeing and prosperity and line of generation of the family. Then a new fire is extracted (Maithanlapmei) and it is kept on burning for five days so that the evil forces avert from the new house.

Fire gives not only warm but also purifies the house. Nowadays this practice is replaced by a lamp. "The continuity of the fire is linked with the continuity of life, because warmth and life are associated."46 Next, articles such a bin containing full of grain (Nasam Pantilai) and a pot full of water (Duilai) from the old house will be brought in the new house through the main door or threshold.

This ritual act indicates that even they have a separate house the old house never leave the new one; the relationship is like between a son and parents. It also denotes that the old house gives life and bread for their existence. If they sacrifice a pig in the ceremony, the spleen of the victim will be examined to predict the future of the family. The victim is cooked and consumed by the present members. Singing of Maja Luh, paddy song is an inseparable ritual of Kaithan Kumei.

The ritual purification like extracting fire, sprinkling of water etc. remove the taboo, and the rites such as fixing hearth stones, offering of holy wine, crushed ginger to the ancestors, etc. are to insure all sorts of future security of the family. Other practices like Kairaoteng Khunmei is intended to insure that the house remains intact, does not crumble, and so forth. Sharing of meal and sanctification of the various parts/rooms of the house with the smoke of Kham, a kind of plant leaf are the rites of incorporation.

In the construction of a Zeliangrong house, bamboo is the principal material used, together with some wooden posts and thatch grass. Usually, an ordinary traditional house contains three rooms; the front room is called Kaijao where rice pounding table (Pandung) is placed. This is the room where all the guests are entertained. Men sleep in this room. The middle room is occupied by women and children, while the third room is a kitchen. This type of house is called Kaidung.

Wealthy men in the village built Taraangkai, traditional ornamented house. Such houses are decorated with carvings, paintings of human skulls and animals. In the distance past, the Zeliangrong used to keep all articles of food including grain and their more valuable property in their granaries (Sham). The granaries are situated at a short distance from their dwelling houses to secure them against fire.

The establishment of a village is the important step for the village administration. Each traditional Zeliangrong village is ruled by a Pei, council of elders headed by the Nampou.

Concluded....