Marriage payment: An aspect of marriage institution practiced among the Chikimis in Manipur
- Part 3 -

Priyadarshni M. Gangte *

Kom Community presentation at Chin-kuki Group Folk Dance Festival :: May 23 2009

The Zomi/Chin

Among the Zomis the payment of marriage price also forms an integral part which has a high social value. In their custom, it is also called 'Manpi' (principal price). In every society of Zomi (chin) or Kuki or Chikimi tribes, unlike the Meitei's, marriage ceremony process takes two days, one for sending off the bride by the parents, and another day for wedding, which is to be performed at the ridegroom's place.

A would-be bride cannot be send-off unless and until the question of 'Manpi' is settled as mentioned earlier. This is paid by the bridegroom side to the bride's parents and has to be received by the father of the bride. In case he is dead, the price goes to the nearest male relative on his side, preferably, to the eldest or the youngest male member who is the heir-apparent.

In general, among the average Zomi, marriage payment 'Manpi' or principal price is fixed normally on the following four factors

(i) the clan to which the bride belongs,
(ii) the amount of dowry the bride carries,
(iii) the beauty of her
(iv) mutual understanding.

If the bride belongs to chief's clan or aristocratic family, the normal price of such bride is ten mithuns or equivalent value of ten mithuns in terms of rupees but only in name. Once the principal marriage payment i.e. one life-mithun is paid, the rest of the price can be substituted in kind like gong, even valuable household utensils made of copper, silver, alluminium, etc. When marriage is solemnized the parents of the bride offer a sumptuous feast in bidding fare-well to their daughter by sacrificing a pig or a cow or two pigs or two cows depending on their capacity and quantum of guests. This is a normal standard followed by an average Zomi.

In symbolic significance of final settlement of marriage negotiation all the elders from both the sides gather with a mug of rice bear each in their hands would partake specific portions of the sacrificial meat together. This is known as 'witness supper' of the marriage. This 'witness supper' is preceded with formal handing over of the marriage payment. After deliberation they have to agree finally by accepting the marriage payment or totally refunding the same in good faith, which occur rarely.

The following is the generally accepted agreement by Zo or Zomi or 'Chin' as far as the marriage-payment is concerned.. It is practiced even today.

Sialsuam (ten mithuns) - Chief or Aristocratic clan.
Sialthum (three Mithuns) - Commoners.

Though virtually covered under the Zomi Customary Law as described hereinabove, marriage payment of the Paites is a bit different. The marriage-payment among them is normally one mithun and a calf, 'Sial Nuta'. As per fixation of the British administration, one full grown Mithun costs Rs. 40/- and Rs. 20/- for a Mithun calf called 'Tai' or 'Tlai' which means half.

Zomi clans like Zou takes only 'Sialnga' (five mithuns) only. The Zous stick to maintaining their customs since time immemorial. The obligation of the bridegroom towards the bride's party is significant in their social and cultural life. Any relationship between two clans who are involved can also play a role in determining marriage. Thus we find that sometimes the marriage payment can only be symbolic which means the expenses of the wedding ceremony are counted as marriage payment.

If a poor boy is not in a position to pay he may be allowed to pay later. A boy may also be exempted from paying the same if he causes elopement of the girl and also if he simply moves to the house of the girl and waits until the girl is ready to marry him.

In addition to 'Manpi', there are also the other subsidiary marriage-payments. They are as follows:

(i) Puchum Rs. 4/- goes to the maternal uncle of the bride.

(ii) Niman is equal to that of Pusum, which is to be accepted by the paternal aunt.

(iii) Thaman or Palal equal to that of Pusum is the labour or service price to be reciprocated for taking the charge of the parents of the bride and is usually given for the head of the family. It is prevalent among the Gangte, the Paite, the Simte, the Thadou, the Vaiphei also.

(iv) Thallouh 'sum' (price goes also to the nearest relative of the head of the family.

(v) Lamman or Thiansum is a small amount of money that goes to a bride's friend as a token of love.

(vi) Nuapuan puak 'man' is the price for the cloth used for carrying the bride when she was a child by her mother or elder sister. It varies from Rs. 4/- to Rs. 20/- as the class of the clan she belongs to. These payments in cash or kind suggest complete cessation of ties of the girl who is getting married with her family as she has to start her own family with full devotion and understanding.

Thakur contended that a wealthy commoner can often pay a high marriage price and so marries a woman of high class, and if his descendants continue this practice they will achieve high status rank with many privileges of the aristocratic class, except, of course, the same in the line of possible succession to hereditary headmanship or chieftainship.

The Old Kukis

Among the Aimol, Anal, Chiru, Chothe, Kolhen, Kom and Purum, the marriage payment is also divided into several parts. To mention a few of them is that, among the Aimol, the bride's eldest brother gets Rs. 6/- and each of the other one rupee less than his immediate senior. The paternal and maternal uncles receive Rs. 2/- each, the aunt and the elder sister also receive Rs. 1/- each as niman.

Among the Anal and Purum the marriage payment must not be less than a pig and a piece of iron a cubit in length but the girl's relatives try to get as much as they can. The bridegroom has also to feast the family of his bride three times on pork, fowls and rice washed down of course with plenty of Zu. But a Chiru girl has a marriage payment of only one gong. A Chothe girl's marriage payment comprises of a spear, a dao and a fowl and the same is sealed by the consumption of much Zu. The marriage payment of a Kolhen girl is a gong and Rs. 7/- to her mother and Rs. 7/- each to the elder and younger brother and the maternal uncle.

The marriage payment of the Kom girl is very high, the father receiving one gong, four buffaloes, fifteen cloths, a hoe, and a spear, the aunt taking a black and white cloth. The Lamgang bridegroom has to pay his father-in-law three pigs or buffaloes or cows, one sting of conch-shell beads, one lead bracelet and one black or blue petticoat.

A Tikhup father of the bride receives a gong, ten hoes, one dao and one spear and also Rs. 7/- by maternal grandfather. Apart from paying all items of marriage payments such as mithun, cow, pig, gong, bead, necklace, spears, dao, money and whatever ought to be paid by the bridegroom, three years service is to be served to the bride's family. This practice is prevalent among the Aimol, Anal, Chiru and Purum. During this period of service he works with dedication as if he were a son of the house.

Our survey has shown that the low rates mentioned as marriage-payments are certainly due to the sluggish economic wealth generation and poor economic condition of the tribes. Even today the plight of the many tribes is not better off. These monetary gifts became rational but the responsibilities that the marriage entailed for both the bride and the bridegroom was enormous. Responsibilities were indeed domineering over both the parties. The spirit of sharing responsibilities was reflected in the methods of gift exchange and their acceptance.

In conclusion, we want to say that in none of the Chin-Kuki-Mizo tribes (Chikimis) not a trace of customary law relating to women succession and inheritance was found to have been mentioned whatsoever . To bring a change in the mindset of masses, certainly, education is the only weapon by which social trend is made to a twist steadily or suddenly.

In this regard we cannot solely depend on women only; here male participation is considerably essential. Despite the winds of change brought about by modernism, Christianity and innovations of all sorts of comforts and development in life by science and technology traditionalism still stands firm in the dynamics of system of marriage. Marriage payment is, of course, the pivotal part in a Chikimis marriage, however, with the advent of globalisation, so also with a democratic set up norms have somehow impacted these ethnic groups.

The traditional systems never recognised the rights of women as primary decision-makers in matters of community issue take inter-ethnic conflict crises management, social sanctions, etc. Their customary laws prevalent among these ethnic groups, though portray an egalitarian socio-economic structure is discriminatory when it comes to women's right in traditional governance and customary laws.

Concluded.....