Chieftainship among Meiteis Mizos 6

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Chieftainship among the Meiteis & Mizos
- Part 6 -

By: Dr. (Mrs.) Priyadarshni M Gangte *

For this reason coronation of Kings is made as far wide participation of the seven Meitei Salais and as also the tribal groups to make it sure that coronation bears testimony of the multitude as per instruction of or in compliance of their customary laws. (M. Lokendra :Divine Kingship in Manipur: Proceedings of North-East India History Association: 10th Session, Shillong, 1989, p.258.)

In addition, as they are not actual during the Kings are to re-establish their solidarity with the divine forces as a mandate of the Supreme Being through consecration sacrifices at the time of coronation and the yearly renewals of ‘Cheithaba’.

They could not utilize their power beyond the jurisdiction of custom, tradition and culture of the Meiteis. In such societies legal norms and customary rules were highly respected by the Kings. Under these circumstances, the growth of certain legal codes such as ‘Loyumba Shinyen’ were favourable (Ibid).

If the King acted against norms, mores and social institutions, there was every possibility to withdraw from them the mandate of Supreme Being who also represent the entire Meitei population through religio-cultural system (Ibid. p.259). By this, it is clear that coronation of Kings is one of the mandates of customary laws that has necessarily to be fulfilled.

Manipur from 18th century to 1947: Manipur from 18th Century till 1947 witnessed different historical events which are very significant in many dimensions. It was a time turning point that shaped the society. During this period, several kings ruled who brought about changes in the traditional customs which had great socio-cultural impact.

Several customary laws emerged therefrom. The following two great kings have been selected for brief discussion in this regard. They are
(I) Garibniwaz, and
(II) Bhagyachandra,
whose contribution to the growth, development and innovation in various aspects of customary laws of the Meiteis had no parallel and cannot be marginalized.

(I) Garibniwaz or Gopal Singh or Pamheiba (1709-1748): Garibniwaz ascended to the throne of Manipur on Wednesday 23rd Thawan (about August) 1709 according to the Royal chronicle though Pem- berton and Gait contended that it was in 1714.

Jhaljit Singh over-ruled their contention (R.K. Jhalajit Singh: A short history of Manipur: 1965; p.144) on the ground that in such controversial issues, the Royal Chronicle should prevail. He abdicated the throne after reigning for forty years in favour of his son, Chit Shai on Wednesday the 10th May (Kalen), 1748.

Khelchandra maintained that the administrative decrees issued by him were incorporated in the customary laws of the Meiteis, claimed to become the first ever written constitution. ‘Loiyamba Shilyen’, ‘Loina Shilon’ and ‘Phamlons’(N. Khelchandra (ed) : Phamlon (1987), Imphal.).

He subdivided his administration into four departments such as

Lourungshang (Revenue),
Urungshang (Forest),
Keirang (Civil Supply) and
Justice.

As far as justice is concerned, Garibniwaz changed the customary law or traditional system (Upto the reign of Pitambar Charairongba, the kings administered justice sitting on a slab – their regular seat. Panthoibi Khonggoon Kangla Ningthouba thoudu nungpak wayenba) of dealing with justice. He made himself as the Executive Head while the rest entrusted upon the nobles. Thus, equal treatment through nobles was started.

He made the literary progress, such as the translation of Mahabharata into Manipuri (Gangmumei Kabui, Op. Cit; p.258). He initiated a new religion under the guidance of one Shanti Das.

As a matter of fact, adoption of Gotras of Hindu caste system in the Salais (Clan) system followed and the intermingling of Meitei festivals with Hindu festivals incorporated. These were done in accordance with the customary laws. Social stratification which was non-existent at all had come to exist and also the practice of Sati gained momentum. (Ibid)

(II) Bhagyachandra (1762 – 1798) : Bhagyachandra or Jai Singh or Chingthangkhomba ascended the throne in 1759.

According to Hiranya (R.K. Hiranya, Ningthou Ama Oina Bhagyachandra Sahitya, Vo. 25, No. 49), he systematized the customary law in respect of traditional judicial order with special interest to revamp the administrative departments including Judiciary, such as given hereinbelow:

Landai Kaibiron Shanglen;
Ngamdai Sat Nga Thaba Shanglen;
Cheirap (Court);
Kuchu,
Gandiya Shinba Shanglen (department of religious affairs) and
Apan Shanglen (department of Women’s affairs).

An outstanding feature of Bhagyachandra’s reign was the preparation of calendar by Maniram Pandit Sidhanta and his associates based on the Customary Law that was called Kangleipak Sak or Manipur Era. It was started counting from 78 A.D. and was renamed as Chandrabda. (Ibid)

Moreover, several socio-religious and also cultural events took place such as the adoption of Vaishnavism. And to that effect many aspects had been gradually started to evolve the Hinduised culture, the establishment of religious institution, the installation of Govindaji image and also the Ras Leela (Gangmumei Kabui, Op. Cit. p. 76). New customary laws related to the construction of the God’s images and the materials of creation were formulated. Customary laws of worshiping animism underwent drastic changes.

Loyumba Shinyen: the Great Law Giver: Although the provisions as mentioned in Loyumba Shinyen are not followed by the ethnic groups, economic compulsions have lured them away from their traditional work. Yet in some cases especially in the rural areas these laws have come to stay. It was basically written to organize the division of labour and to avoid social conflict within the community and even outside it. The customary provisions of the Loyumba Shinyen should be discussed although it is of later date. It has a significance of its own.

Before 1709 A.D. there was monarchy according to Chatlam Lutin. Under the system, Nobility exercised tremendous influence over the King. However, they were bound by the rules of ‘Chatlam-Lutin’, Law of the land. When Garib Niwaz ascended the throne in 1709 A.D. royal absolutism became a dominant rule.

No one could violate command of the King. As such command of the King became the law. Therefore, to obey command of the King was to do justice. After Garib Niwaz, nature of law was a mixed and mediatory one in which supremacy of the rule of Chatlam-Lutin and the royal absolutism was blended.

The King in consultation with the nobility enforced the rules of ‘Chatlam-Lutin’. Accordingly, justice was administered publicly. Thus so far as nature of ‘Chatlam-Lutin’ is concerned, it appears to be supreme upto the reign of Charairongba (1697-1709). Because, no one, may he be the King, the priest, the noble or the servant, could transgress the rule of ‘Chatlam-Lutin’.

The Meiteis have their own Customary Laws. These laws are still in vogue or valid unless they infringe the provisions of the Constitution of India and any legislation enacted thereunder. Article VIII(3) of the Manipur Merger Agreement lays down that these customary laws shall be preserved (The Manipur State Merger Agreement to the Dominion of India dated the 15th October, 1949 in Shillong).

Lallup System: The Meiteis, and for that matter, the Mizos, have their own customary laws which shall be valid and preserved unless they infringe provisions of the Constitution of India as per Article VIII(3) of the Manipur Merger Agreement (M. Ibohal, J.M.S. : The outlines of the Constitutional History of Manipur: Manipur before 33 AD : Manipur Past and Present, Vol.I, 1988; p.293) and so also Chin Hills Regulations, 1818 in the Hill Areas of Manipur.

Monarchy was the form of Government in early Manipur when the subjects venerated their King as the regent of God which was characteristic of Theocratic State wherein Law and Religion were so closely intertwined and blended that both could hardly be distinguishable from each other.

Related Articles:

Historical and cultural background of the Mizos :: Priyadarshni M Gangte
Structure of Chin-Kuki-Mizo's social institutions :: Sominthang Doungel
A case study of the CHIKIMS :: Priyadarshni Gangte
Gangtes : Into the modern mist of no return :: Paulathuom Gangte
Paite women in the changing power structure :: Dr Rita Mairembam

to be continued ..

* Dr. (Mrs.) Priyadarshni M Gangte wrote this article for The Sangai Express . This article was webcasted on February 12 , 2008 .

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