A Discourse On Gangte's Origin And Historicity Through Oral Sources
- Part 1 -

Dr. Priyadarshni M. Gangte *

Gangte kids in traditional Gangte attire during Golden Jubilee of Bunglon in 2007 :: Pix - Th Mangminthang Gangte

BACKGROUND:

The Chin-Kuki-Mizo are people comprised of several ethnic tribal groups who are closely allied to one another. They have a common culture, tradition, language, custom, mode of cultivation, form of government, etc. They inhabit entire Chin Hills state of Myanmar and are known as 'Chin'. These same groups of people are known as 'Kuki' when they are in Manipur, Nagaland, Tripura, Assam, etc in India and also in Chittagong Hill Tracts of Bangladesh. Similarly, in recent times these people inhabiting erstwhile Lushai Hills District of Assam preferred to abandon the term 'Kuki' and called themselves as 'Mizo' which is recognized by the Govt. of India and granted the State of Mizoram as belonging to the Mizo people.

Therefore, the terms, Chin-Kuki-Mizo would be clubbed together and called them in the Acronym, which is literally speaking, a word that conveys 'all nationalities'.

The hardship one may encounter in the study of history of the Chikims is absence of historical evidences. Whatever sources that could be counted as historical, belong to the post-colonial period left by the colonial rulers of the pre-independence days. Thus lack of conventional data is the greatest hindrance to tracing the early history of the Chikims in a precise manner. Secondly, heterogeneity of the Chikim society is also another limitation. However, an, attempt is being made to construct history of the Chikims. As far as the sources of history are concerned, Oral Inscription, Literature, Archival are equally important.

Romila Thapar1 contended that sources of history are necessarily divided into historical and traditional so as to make history well founded and authentic. But in the case of history of the Chikims this may not wholly be possible. Mainly the Chikims did not have their own scripts to reduce their languages in written form earlier than later part of the 19th century so as to use the conventionally recorded indigenous sources of their history.

The only feasible means, therefore, is the traditional non-conventional sources, such as, folklore, folksong, beliefs, superstitions, ceremonies, hymns, rites, rituals, etc., which are, as Bhattacharjee2 contended, always important for the people as they reflect on the needs and aspirations of the common people at various points of time. Under the situation, oral traditions are the only and indispensable sources for which I will limit myself with limited instances.

(a) Khul Tradition:

Traditionally, all Chikim tribes claimed that they came out of a very big cave called 'Chhinlung' by the Dulian (Mizo) speaking tribes. 'Sinlung' by the Hmars, 'Khur' by the old Kuki tribes, such as, Aimol, Anal, Chothe, Chiru, Maring, Lamgang, Kom, etc., and 'Khul' by the Vaiphei, Paite, Gangte, Simte, Zo, Thadou and cognate groups of New Kuki 3 etc., with the exception of Changsan, Lhangum, Thangeo, Lunkim, etc., who claimed that they were of "Celestial Origin".

By this, we know that the Chikim tribes in general were the people of "Cave Origin". This tradition is supported by folksongs and legends that were handed down from generations together. One such folksong as rendered in English version runs as follows (only one stanza):
My mother land, famous Khul,
Home of my own ancestors,
Could it be called back like Chongzil,
Home of my own ancestor.

(b) Khampat Tradition :

Khampat is located at its traditional or original location close to the Manipur border, and was the oldest town ever built by the Chikims. The town was said to have been divided into more than ten sectors. The Central block was considered as the palace site where the King or the ruler was believed to have resided. The Chikims had to move from this place due to pressures of the enemies coupled with the on-going process of movement of population to the west.

As evidence of their having sojourned at the place with a firm belief that they would reoccupy this place one day 4 they planted a Banyan Tree at the palace site so that it would bear witness to the effect that when one of the branches thereof touches the ground it would be indicative of fulfilment of their cherished hope.

It is a fact, believe it or not, that Khampat is, as of now, being inhabited by the Chikims and that by the time a section of Chikims returned to Myanmar and settled in the areas in the beginning of 20th century A.D., the branches of the Banyan Tree thus planted had already touched the ground.5

Now many a people assume that this was a manifestation of fulfilment of the prophecy forecasted by their forefathers as the folktale related above was handed down from generation to generation.

(c) The Lost Tribe Tradition :

While tracing the origin of the early history of Chikims one of the sources that cannot be overlooked or sidelined as totally baseless and unfounded, is the culture and tridation6 which claims that Gangtes are the descendent of a tribe of Israel in the House of Ephraim, the tenth tribe. According to the Old Testament of the Bible, the Israelites were the chosen people with whom God entered into a Covenant7.

On the basis of existing culture, tradition, customary laws, religious belief systems, chants, rites, rituals, exclaimations, etc, used in various terms- Manasia, Manase or Manmasi, , it could be identified that the Chikims have Israelites religious and social connections. Therefore, these terms are found equated with that to Manasah in the Bible.

Etymology :-

According to Gangte,6 Gangte is a generic name originally used to denote the children of Tukgek who had three sons namely, Thanlun, the eldest, Hilkheng, the second popularly known as Teklah and Thangjom, the youngest. They all once lived in a valley called Gang which is believed to have been located somewhere in China or Burma (Myanmar).

Therefore, literally Gangte means the people of Gang. The children of these three brothers form separate sub-clans in order of seniority which are further segmented into sub-lineages.7 Tukgek alias Gangte are of patrilineal society and their descent being based on the unilineal principle is very clearly understood. Though their population is very less, they belief in a common ancestor, segmentation of clan into sub-clans, lineages and sub-lineages, etc. providing a number of distinct separate groups each having its own identity are prevalent amongst Tukgeks (Gangtes). Gangte is identical with that of the Hmars, the Paites, the Simtes, the Vaipheis and the Zous.

GANGTE VILLAGES OR THEIR SETTLEMENT IN MANIPUR : 8

1. Gangte Veng
2. Muolkhang
3. Siempat
4. Haran
5. Maku
6. K.Komisariet
7. Phailien
8. Teikhang
9. New Muntha
10. Khanpi
11. Veng Laklawh
12. Lawntang
13. Vaipheimuol
14. Khousabung
15. Neihlien
16. K Laitui
17. Lengluong
18. Elite Veng
19. Saichang
20. Throiluok
21. Phaijang
22. Gangpimuol
23. Langvawn
24. Phuoisanbung
25. Chiengkawnpang
26. Galkapkot
27. Nalawn
28. Bunglawn
29. Patjang
30. Gangpibul
31. Phuoljang
32. Lhanghoimol
33. L Phainuom
34. Santing-L
35. Santing-I
36. Santing-II
37. Pangen
38. Maumuol
39. Lailong (S)
40. D Loupum
41. Tuilumjang
42. Muolhoih
43. Luongpi
44. Tangnuom
45. Ballei
46. Zeisuoh
47. Tuipajang
48. Luihoih Molcham
49. Chongchin
50. Dawljang
51. Chongmun
52. Headquarters Veng
53. Gallon
54. Langching
55. Muolnuom
56. Leisan
57. Tongkham
58. Zalenbung
59. Banglakawn
60. Kawnpi
61. Bijang Gangte Veng
62. Tuibong
63. New Moreh

They are one of the recognized tribes of Manipur and other North Eastern States of India. The tribe has a population of 21,000 approximately9. Its people are primarily confined in present day Churachandpur district of Manipur, and as a matter of fact, most of them are, still have a stronghold in this district though they are numerically less. They are settled also in Chandel, Tamenglong and Senapati districts of Manipur and neighbouring States of Mizoram, Meghalaya and Assam. Gangte is the name of language/dialect spoken by the Gangte people of the North East.

To be continued...