Pregnancy and child birth of the Koirengs

Pr Kungsong Wanbe *

The Koireng word for man is "miring or mi". According to the Koireng history of creation, man was created by God (Pathian). Birth of a child is an act and gift of God. Conception, birth, growth and death of men are the will of God according to Koireng belief.

The following restriction or taboos have to be observed from the moment the conception or pregnancy is detected. Not only the pregnant mother but both the parents should not kill any living being as far as possible, specially snake. If a snake is killed, it is feared that the child will have tongue like that of the snake.

The mother should not tease a monkey because of the fear that her child will have a face like that of a monkey. She should not eat crab as the child will have saliva flow from the mouth. Parents of a young child should maintain perfect manner in their relation with others; moral integrity should be preserved so that the child may also be good. The pregnant woman is advised to work for health and physical fitness.

It is said that a pregnant woman breaths twice and eats for two persons: herself and the child in the womb. She (the pregnant woman) is forbidden to climb trees, and should not pass urine anywhere she likes but only at a particular place. The husband should not join grave digging during a funeral.

The pregnant woman may, however, attend a funeral ceremony. In the ancient time, during the prenatal period, the pregnant woman does not usually take medical advice. As when the delivery time approaches, the elder women who are skilled in making correct position of the fetus were frequently consulted when the labour pain starts.

The village midwife burns Khoichu kham (khoiju leikham in Meitei) to ward off evil spirits which may disturb the delivery. There are hymns or incantations chanted by the midwife to facilitate or quicken the delivery. After the child is delivered, the cord and placenta are cut and knotted with a black thread. The placenta and the cord are put in a dry empty gourd and covered by Nathel or leihoura leaf and put in a basket and hanged outside the backside wall of the house. The child is suckled the mother's milk.

At the time of the birth of the child, the father should not cut anything either by axe or Dao. It is forbidden to take out the child out of the house during the first two days. If the father goes out somewhere during these two days period, he has to bring a small pebble to symbolize that the soul of the child is not left anywhere outside the house and the pebble is kept in the courtyard.

On the third day, the child is taken out of the house. This is called in Koireng Tuolshuok (coming out of the house). As coming out of the house the Khoiju leikham leaves are burnt on a piece of a broken pottery. When the child is taken out of the house, in the case of a boy, he is called Kakok and in the case of a girl Kakhik.

The parents of the child say Kakok and Kakhik to ward off evil spirit. The child is made to wear a wild banana's seed called by the Koirengs Saisuora as soon as the child is brought into the house.

After the third day, the naming of the child can be performed. The ceremony is called Nailuwoi (Nai means child, luwoi means hair shaving). In the morning two cocks are sacrificed by an elder priest to Pathien (God).

Two jars of rice beer called Zuthak with a drinking tube are also offered. At the left side of the verandah the cocks are sacrificed, a sharp weapon is pierced into the heads of the cocks and the blood is sprinkled over the sacrificial place. The meat is cooked and taken (eaten) by those who are present on the occasion.

Then the child is shaven, nails cut and ear pierced. A name is given to the child by the priest in accordance with the formula adopted or the significance of the name is given by the priest.

According to the Koirengs, the last syllable of the paternal grand father or grand mother is to be the first syllable of the name of the child. For instance, the child is name Hoisoreng. The first syllable is "Hoi" which is the last syllable of his grand mother's name, "Mangsohoi".

On the following morning, a gruel curry made of Sampok (leibung Khangkha in Meitei) will be eaten by the villagers so that the child may have good hair. The Koirengs usually keep the cut hair of children on the Sampok plant or leibung khangkha.

This function of the gruel is called Sampok chakem chak or Yutuong in. On the evening of the following day, elders will be entertained with two jars of rice beer to Pathian.

On the third day, two cocks are sacrificed to Pathian. Then the calling ceremony of the child is performed by the priest for the long life of the child. Thus the ceremony of Nailuwoi is completed. In the recent trend, the traditional system has been shortened and completed in one day as described on the first day.

After the fifteen day, the Theikal ceremony is performed to strengthen the limbs of the child. A pig and a cock are sacrificed to Pathian and two jars of rice beer are also offered to Pathian. The inside flesh of the pig and cock such as livers are offered on the branch of Merkieng (Ushoi tree in Meitei) planted at the left corner of the verandah of the house. Then follow the feast.

Just after Theikal, Mason ceremony is performed. The Mason ceremony is performed to call the spirits of the mother and the child. Before the performance of the Mason, the mother cannot attend any religious function. Only after this ceremony, she can attend religious ceremonies.

It is also believed that with the performance of Mason, a child is regarded as a perfect human being; otherwise, the child will suffer from retarded growth and physical weakness. After Mason ceremony, the child can wear earring. When the child begins to crawl, a black thread will be worn at the waist.