A Discourse On Gangte's Origin And Historicity Through Oral Sources
- Part 2 -

Dr. Priyadarshni M. Gangte *

Gangte: Ethnic Doll at Mutua Museum's Cultural Heritage Complex , Andro

ORIGIN:

Sinking in myriads of interpretations, the history of the Gangtes is often equated with a well-guarded secret shrouded in myth. In the absence of any written documents, there is no other source of their history other than deciphering facts and information etched in their folklores, traditional oral transmissions and legend10. As per legends, the Gangtes, like their kindred tribes within the Chikims folds, traced their origin from Khul (Cave) believed to be somewhere in China, and Ginzatuang, another authority11 asserts that the tribes migrated from Eastern Tibet to Central China.

They took refuge inside the Cave to evade from enemies' attack. Those who were born in Khul or cave claimed to have traced their origin to it. With the passage of time, they attributed the Khul as their original place.12 Hence, traditional oral transmissions of the Gangtes traced their origin to the cave. They believed that they later finally settled in Burma (Myanmar) valley 'Kawl Phai' after crossing the Irrawadi and Chindwin Rivers. However, Rev GS Gangte said that the origin of the forefathers of the Gangtes could not be accepted as Khul (Cave) based merely on folksongs.

There is another school of thought which believed the origin of the Gangtes to be the Great Wall of China. Mizo historian, P.K. Zawla,13 affirmatively maintained that the people were stranded in China as slaves and they were engaged by the then Chinese Emperor Shih Huangti for the construction of the Great Wall of China in around 269 AD. Among the different beliefs about the migration and settlement of the Gangtes, the conception that they came from the Western side and settled at Tibet for many years is generally accepted.

While in Tibet, they freely mingled with the local population known as Mongolians. Intermarriages were highly practised, the parents allowed and gave their sons and daughters to the locals in marriage. Therefore, their physical appearances as well identity too changed from there. 14 He further states that they migrated to Western China sometimes around 300 BC. There, in order to protect from enemies' attack, they hid inside a cave called Chhinlung/Sinlung/Khul. In doing so, they lost their Parchment/Scroll in which written the original religion, rituals and customs. Later on, they came out from the Cave and scattered in different parts of China.

Burmese historian and scholar, U Van Kyi 15 noted that some of the scattered people resided in Kaifong, China while according to Lienkhopao Thangjom,16 some of them moved to 'Ganggam' (Gang Land) in North Taichingpho, Mangsha Region of Yunan Province in China. The word 'Gangte' literally means people from 'Gang Land' which is located in China. Since that very point of time evolved the particular term, "the language/dialect better known as "Gang Pau". Thus, oral source points to Gangte as to signify that they are a distinct tribe with its own language, custom, culture, beliefs, legends, folk songs, tales and dress, religion, rituals, etc.

The Gangte's Vawkpi Dawi La (Folksong) or the incantation in the sacrifice of Vawkpi Thah (killing of sow) threw some light about the settlement and migration of the Gangte people. 17

Thus runs the Vawkpi Dawi La-
Vannuoi sieh vafang chin, Meikhu tin valuh chin,
Neihlung Pha vasa chin, Chong lungpha vasa chin,
Neihlung pha, Chong lungpha nasak bang in
Minuom phan hun san, Bengseng tam in hun san,
Pai vatam in hun san, gan tintang in hunsan…..
………Nasiem nunsien suolkin. Nasak hun sa suol kin.

While performing this rite, it is customary for the priest to recite all ancestral inhabitation of the people in chronological order known to them as 'Khawchuk.' The order of inhabitations in the Khawchuk is a legacy passed on from generation to generations. It is quite clear from the Khawchuk that the Gangtes had started their settlement from a place known as 'Lekchawng' and then to Thangdeng and so on. GS Gangte said Lekchawng and Thangdeng might be a corrupt form of a place named 'Lunchow' and Thailand respectively. 18

One certain thing about the historical origin of the Gangtes is that they are of Mongoloid stock coming from somewhere in China and Thailand.

It is believed that they left China during the reign of the Chin Empire between 221-207 BC 19. Then they moved towards the South East of Burma where they faced stiff opposition from the Shans who refused to be swept away from the Shan State of Burma. However, they struggled hard and managed to find their way into it.20 It was at this place that they first developed the practice of Jhum cultivation 21. Here they developed a better strategy of warfare and celebrated festivals from their victories over their enemies.

It is also said that the use of iron implement and moulding of smoking pipe were started during their stay in Shan. 22 But the most unfortunate is that the exact period of their settlement in Shan is not known. They were forced to leave the place due to the outbreak of famine which is generally followed by epidemic. They then migrated to the Irrawady, Chindwin plains and Kale Valley.

Their settlement in Khampat, Kabaw Valley is also supported by folksong and legend.23 Their forefathers built a fortress in Khampat to defend themselves against enemies' attack. However, the town was ultimately destroyed by the combined forces of the Pong and the Meitei rulers in 1475.24

The exact date of their migration into the hill areas of Indo-Burma frontier is not known. Legend has pointed that the Gangtes settled at Chimnuoi, Sazang, Chonsiel, Teizang, Laitui, Anpak, Buonli etc in the Chin Hills. They moved to Mizoram via Champhai etc in early 15th century. Records inherited from earlier generations said that the Gangtes who prospered in Mizoram, had killed a wild elephant which strayed into their village merely by beating it with knob of loin cloths. As a testament to the incident, they named the village as 'Saituol.' (Sai=Elephant, Tuol=place).

The Gangtes set their foot into Manipur in the mid 16th century. Divided into different groups, they scattered in different places. The first group settled at Teikhang, Luongpi, Siempat, Gallon, Chongmun etc. The second group settled at Phaijang, Pangen, Khanpi, Tingmun, etc while the third group settled at Tanglei, Gamhui, Saichang, Lailong and Phaitong etc. 25

It will be pertinent as well as interesting to know one of the legends associated with the Gangtes, namely MEIZAP (Swimming into Clouds).

The Gangtes are still synonymous with the term 'Meizap' (meaning people who swim mist thinking it as a deep blue sea. Actually they were deranged by their forlorn deity, a Python). The incident happened when the people are prospering at a land called Tien Sagih (Tier 7) and Tien Giet (Tier-8), a combination of twelve villages. One fine day, some young men from those big villages went on a hunting expedition. They camped at a site known as 'Awlhohai.' They were busied with making makeshift tents/huts while the others surveyed their surroundings. A young man, who climbed on the tree top, noticed the presence of people across the other side of their camp.

He hurriedly informed his friends about his discovery. Then, the entire hunters went back to the villages and informed the elders about the development. Filled with excitement on the news that they would go at war with the people they saw during the hunting expedition, people of Tien Sagih and Tien Giet set out to meet the enemy.26

As dusk approached quickly, they decided to camp on the other side of a river, known as 'Awlh lui.' The Commander saw in his dream, their dejected deity, Python, which advised him to move his men up on higher position the same night as their position in the lower ground would put them in a disadvantaged position. The Commander quickly informed his General about the advice in his dream. Then they decided to follow the advice and all the men moved up to a higher location. 27

When they awaken the next morning, they saw the valley below them all engulfed in mist. They percept the mist to be water and tried to cross the 'water.' After much thought, they agreed that a good swimmer among them should swim the water across and tie a rope for others to follow. The commander himself volunteered to be the first swimmer. Before he set out, he told his men that they should not just follow him until he would utter a bird's chirp to show he had undecided and that would be a sign for his people to follow. Tying a rope on his waist, he plunged deep into the mist. 28

The Python, after many years of waiting for an opportunity to strike a blow on the Gangtes, after they despised her (Python), snatched that opportunity and uttered a cry of a bird from the other side of the river. On hearing the sound, all the warriors on the other side jumped down the mountain. Most of them perished while only few of them could safely reach the other side due to many corpses filling up the ravine.29

Conclusion :

That historically the Chikims for that matter the Gangte are a Mongoloid race of the Tibeto-Burman group of tribes and that the mountainous region of Southern China the original home of these people is unquestionable because their tradition, myths, legends and the historical facts based on research all point to it. But it is extremely difficult, perhaps impossible, to definitely give the correct date of their settlement and beginning of their migration from them. Therefore, to this aspect of the Chikim history, no conclusive research can presently be made.

References :

1. Romila Thapar : A History of India, Vol. I, Penguin Books, New Delhi, 1990 (Reprint), p.29
2. J.B. Bhattacharjee : Keynote Address delivered at the Seminar on sources of the History of North-East India, organized by ICHR – NERC, Guwahati, on March 12-14, 2002.
3. Lt. Col. J. Shakespear : The Lushai Kuki Clans, London, 1912; p.147.
4. Sangkima : 'Oral Sources of Mizo History' – Paper presented at the Seminar on Sources of History of North-East India, organized by ICHR – NERC, Guwahati, on March 12-14, 2002.
5. Sangkima : 'The coming and settlement of Myanmarese in Mizoram: – Paper presented in the National Seminar on cross border movement of people……, 25.4.02
6. The Gangte Cultural Aspect, Manipur State Kala Academy, Imphal, Quarterly, April – June, Issue, 1977.
7. Ibid.
8. Lekchawng Bungpi (2013), Gangte documentary film, Produced by the Gangte Christian Gospel Centenary Celebration Committee.
9. Manipur Census 2011.
10. Rev GS Gangte, Gangte Chronicles, MOP Ccpur, 2001; p.1
11. I. Ginzatuang, History of the Zomi Family, Tedim, Burma: 1973; p.5
12. Mangminthang Gangte, Sub-editor of The Sangai Express, interviewed on 8/4/2013 at his residence, New Lambulane, Imphal East.
13. Mizo Pipute Leh An Thlahte Chancin, Aizawl, 1993; p.13
14. Rev GS Gangte, Ibid.
15. Annual Magazine of Chin Literature (Rangoon University), Rangoon, 1975; p.72
16. Biography of Mr. Demkhosiek (unpublished note) C.C.pur 1995.
17. Mangminthang: Ibid.
18. GS Gangte, op. cit; p.10
19. ET William, In China: Yesterday and Today, New York, 1927; p.5
20. S. Thangkhangin Ngaihte, History of Zomi of Mizoram And The Surrounding Areas, New Delhi, 1979; p.33
21. ET William, op. cit, p.52
22. Rochunga Pudaite : The Education of Hmar People Churachandpur, 1967; p.25
23. B. Lalthangliana, Mizo of Burma, Zawlbuk Agencies, Aizawl, 1975; p.4
24. T. Dongzakai, Survival of the Gangte Tribe, Unpublished Paper (Ccpur) 1969; p.3.
25. T Dongzakai, op.cit; p.3
26. Mangminthang, Ibid.
27. Ibid.
28. Ibid.
29. Ibid.

Concluded