Birth rituals of Zeliangrongs and Tais: A comparative study
- Part 1 -

Budha Kamei *

Introduction:

The article is a humble attempt to delve into the birth rituals of the Zeliangrongs and their connection with the Tais of Southeast Asia. It also examines the dissimilarities in their respective birth ritual practices. Racially, the Zeliangrong belong to mongoloid stock and speak Tibeto-Burman language. Their population is found inhabited in three states of Assam, Manipur and Nagaland.

According to local legend, the Zeliangrong originated from a cave known as Mahou Taobei, somewhere in the north district of Manipur state. Another theory suggests that the Zeliangrong along with other groups of Tibeto-Burman family came from two regions: Southeast Asia and Southwest China. A scholar writes, as the Zeliangrong are “Tibeto-Burman, they must have lived with other groups of the same family in Southwest China before 1000 BC and migrated to eastern Tibet, Upper Burma, then moved into Irrawaddy valley, Malaysia and Indonesia, and they returned southward and entered north East India through Manipur river, and some tracts of Indo-Burma border to their present habitat Northeast .”

The Tais are extremely widespread in Southeast Asia. They live in the plains of southern China, the valleys of Vietnam; they are dominating people in Laos and Thailand; they inhabit most of the low-lying areas of northern Myanmar and a number of Tai groups are also found in northeast India. Thus, the Tais are found innumerable groups and sub-groups under various regional names such as Shan, Thai, Lao, Dai, Nung, Bouyi, Tai Dam, Tai Deng and so on. In India, the Tai people live in northeast and they are known as Ahom, Khamti, Khamyang, Phake and Turung. Geographically and culturally, northeast India is also a part of Southeast Asia.

Girin Phukan writes, “In Manipur, the Tai people are recognized as Kabaw or Shan Kabaw and their villages are known as Kabaw village. About a hundred years ago, the British authorities identified at least one Shan or Kabaw Shan village that till then spoke Shan language. This village lies 12 Km from Imphal , the capital of Manipur. Unfortunately, today no one of that village identifies himself as Shan or Kabaw although the Meiteis still call them Kabaw. Hence, information about Tai in Manipur is very sketchy.”

Ritual to expedite a birth: Generally, a birth takes place at home. Birth is always believed to be an important social event round which gather many traditional practices and often associated with religion. The Zeliangrong women normally bear children without great difficulty and pain. When the pregnant woman starts to feel labour pain arrangements for birth are made as quickly as possible.

And a local mid wife or in absence of mid wife, an old woman attends her to accomplish the process of birth.  If the labour pain goes on for a long time without any result or if there seems to be trouble while delivering the child, Changkham Gaatmei is performed by sacrificing a chicken and a little blood of the victim is dropped on the forehead of the woman to expedite delivery.

Changkham Gaatmei means to remove/open the road-block; Chang means road, Kham, block and Gaatmei, to remove/open.  Then, some water is given to the woman to drink to get more strength in labour. There is a belief that a popular charm or incantation against difficult labour is the opening of all doors and cupboards, the untying of all knots, the loosening of garments. Among the Black Tais of central Thailand, in order to felicitate the delivery the husband does sharpen his steel axe and collects the grinding water and gives it to his wife to drink. The Ahom people of Assam use water mixed with powdered rhinoceros-horn.

The Khamyang people crush the stone struck by lightening into powder and mix it with water and then, the mixed water is given to the woman to drink. Among the Tai Neua, a sorcerer plunges his sword in lustral water and then the water is given to the woman to drink. The Tai people think that the consumption of water in which a magically powerful substance is added will speed up the delivery. Another remedy, if the delivery is difficulty the woman should go to the special post of the house (which is connected with ancestors) and raise her hands in respect and bow down, asking the ancestors to help with the birth.

The Khamyang call this post Sao Phii Lang, but the Khamti and Phake call it as Sao Phii Nam. It is an upright post, the first one to be raised when a house is built, and can always be found along the eastern side of the house. Generally, the eldest living male/female of the family has his/her sleeping quarter near that pole. But, the woman is not allowed to give birth near the pole. The third remedy, the woman should drink the water which is poured over the great toe of her husband. 

Among the Tai Turungs of Assam, in complicacies they immediately remove the wooden handle or nails from the axe, knife etc. which might have been fixed during the period of pregnancy. To expedite a birth, the Zeliangrong propitiate evil spirits, whereas the Tai drink water which has magical effect or pray to the spirits of their dead ancestors.

Calling of the soul: Soon after birth of a child, Buh Kaomei, calling of the soul is observed by pronouncing: “Please come on the soul of long life, eternal soul of Tuk Tarou, come on,” thus repeats thrice. It is performed by the midwife/priestess who attends the woman. The main objective of this ritual is for long life of the child. Among the Red Tai, not long after birth, a ritual called Et Khoan, the calling of the soul is performed for the child. The ritual is conducted by a female ritual specialist.

A chicken and two eggs are put in a plate which she holds in the left hand. In her right hand she moves a candle, whilst standing at the foot of the stairs of the house where the child has been born. She calls Come, O souls and then climbs up the stairs.

Putting the chicken and eggs on a tray she continues her appeal Souls who have departed, fallen through a gap in the floor, come and eat these foods offered from our poverty, don’t stay away, O souls. Several pairs of sticks on the tray serve as Khwans. The chicken is offered for the Khwans of the mother and the eggs for those of the child. Another chicken is offered for the ancestors.

Cutting the umbilical cord: The priestess/midwife after tying the umbilical cord at a suitable place with a black thread and cuts the cord with a Nuhbang, a bamboo blade which obtained from the bamboo post of the house. This is called Karaleng Lommei in Rongmei dialect. This act symbolizes the separation of the child from its mother.

This custom is widespread amongst many other peoples of Southeast Asia. The Tai groups also use bamboo blade. However, there are some variations regarding the procurement of the piece of bamboo. The Phake people take a sliver from the bamboo framework which supports the roof, and it is important to cut off the piece with an upward stroke of the bush knife.

Among the Khamti, the piece of sharp bamboo has to be cut out of the door post, taking care to use an upward stroke of the bush knife. The Tais and the Zeliangrongs share the general avoidance of using a metal object for cutting the umbilical cord. The Zeliangrong mother lays a few drops of her breast milk on the wound of the navel to dry it quickly.

The rite of an individual starts from the cutting of the umbilical cord and it disconnects the child from his mother and from the land of the dead. Because, the umbilical cord that attached to the mother is cut, the child is no longer depending on his mother and independent life begins.

Bathing the child: The child is bathed with luke warm water for healthy and long life. According to Arnold Van Gennep, the first bath of the baby is only for hygienic purpose and it is also a rite of separation from his mother.

Universally, water is used as purifying agent.  Among the Shans, after one month seclusion of the mother near a fire, the baby would be given a special bath in water that had coins and pieces of gold dropped into it.

Protection of the child: The child is fastened around with a black thread called Khim at the neck, wrists and ankles telling to the evil forces (Rasi-Rarou) that the baby who comes from the other world is locked up in the human world so no damage should be given to the baby.  It is also believed that the evil forces are afraid of black thread. This is called Laangmumei Taloumei.

The Assamese Tais wear their infants a strong thread around the wrist, the upper arm and neck. The thread has been passed through a small metal cylinder. The Khamyang call such a cylinder a Lak Poi and believe it to be an object which has magical effect or Aang.  The Phake and Khamti use the concept of Aang to describe the working of the cylinder. It is considered to be best to ward off wasting diseases. The Siamese use metal cylinders called Turkut. They inscribe magical letters and figures on the metal cylinders and the same is worn on a cord on various parts of the child’s body.

To be continued.....