Namsu Namdimmei : Formation of traditional Zeliangrong village
- Part 2 -

Budha Kamei *

A Scene from 'The Zeliangrongs' :: Provided by Director - Ronel Haobam

Nomenclature of a village (Namjan Thonmei) : Without a name a man cannot be counted as a member of the society. Similarly, without a name a village cannot be identified. Naming the village is also one the important rituals of founding a new village. Zeliangrong villages are invariably named after the characteristics of the places, stones, rivers, trees, peak, founder's name etc. For instance, Longchum derives its name from the place where a village was set up on the top of a hill.

Hence, they did name it as Longchum, a village on a peak. Samzuiram village got its name from the founder (Nampou) of the village Samzuirabe. Taosem means suspension of a stone in the middle of two stones, owe its name after the feature of the place. Duigailong village is set up near the water spring, therefore, they named the village as Duigailong, pure water village. Ponglinglong is the village which got the name after the beautiful plant (Ponglingbang) growing on the site of the village.

Location of water point (Duikhun Khumei) : Another important ritual of founding a village is location of water point. Without a perennial source of water for the daily needs of the village, life will be a very hard one. As a first man in the village, the Nampou with an iron hoe (Laogai) in his right hand and would "sanctify and open the village pond or water point with prayer to Tingkao Ragwang" for abundance of water. This ceremony is called Duikhun Khumei; (Duikhun means pond and Khumei means to locate).

Village entry ceremony (Namgutmei) : Namgutmei is the last and final stage of founding a village in traditional Zeliangrong society. After this ceremony the village will become a self- sufficient and self administrative unit in true sense of the term. On the eve of inauguration ceremony, the Nampou would sleep inside the new village by closing the gate, while the new villagers would sleep as usual in their huts (Bham Kai) outside the gate.

So, the Nampou is the first man in the village. On the next morning, he would reopen the gate declaring : "Raang Kaikham Hanthe" meaning 'gate is open.' Then he would perform the Namgutmei ceremony; (Nam means village and Gutmei means entry). Under this custom, the Nampou would raise an iron spear (Bui) with the cornelian beads (Tadantu) tied at the top of the spear.

Everyone who entered into the village would touch the beads as a way of sanctification in the village entry. The Nampou with a spear would enter first followed by Nampei. Before the formal entry, the Nampou would chant the traditional song called Nasu Namdimmei Luh and the Nampei also would rejoin the chanting. The traditional chanting is as follows:

1. Nampou: He Nthei Namsu Kho Tule Thei, Marui Khongshok Pui Naicho, He Namsu Namdim Khang ?
Nampei : Nthei Namsu Kho Tuye Tai, Marui Khongshok Pui Nai Buye, He Namsu Namdim Khei

2. Nampou: He Nthei Namsu Kho Tule Thei, Langbung Ko Naicho, He Namsu Namdim khang ?
Nampei : Nthei Namsu Kho Tuye Tai, Langbung Ko Nai Buye, He Namsu Namdim Khei

3. Nampou : He Nthei Namsu Kho Tule Thei, Kakhok Kachek Pui Naicho, He Namsu Namdim Khang ?
Nampei: Nthei Namsu Kho Tuye Tai, Kakhok Kachek Pui Nai Buye, He Namsu Namdim Khei

4. Nampou : He Nthei Namsu Kho Tule Thei, Tanglum Tangla Pui Naicho, He Namsu NamdimKhang ?
Nampei : Nthei Namsu Kho Tuye Tai, Tanglum Tangla Pui Nai Buye, He Namsu Namdim Khei

5. Nampou: He Nthei Namsu Kho Tule Thei, Khundaiko Naicho, He Namsu Namdim Khang?
Nampei : Nthei Namsu Kho Tuye Tai, Khundai Ko Nai Buye, He Namsu Namdim Khei

6. Nampou : He Nthei Namsu Kho Tule Thei, Raangmun Ko Naicho, He Namsu Namdim Khang ?
Nampei : Nthei Namsu Kho Tuye Tai, Raangmun Ko Nai Buye, He Samsu Namdim Khei English translation of the above cited passage is as follows:

1. Long, long ago, it was proposed to find a new village, if there was a cock which did crow ?
Yes, we could settle down in a village.

2. Long, long ago, it was proposed to find a village, where there was a dog ?
Yes, then we could settle.

3. Long, long ago, it was proposed to find a village, If there was a blacksmith ?
Yes, then we could settle.

4. Long, long ago, it was proposed to find a village, If there was a priest, physician, prophet ?
Yes, then we could settle.

5. Long, long ago, it was proposed to find a village, if there was a perennial source of water ?
Yes, then we could settle.

6. Long, long ago, it was proposed to find a village, if there was a village gate ?
Yes, then we could settle down in a village.

The main theme of the above song is that there should be a cock, dog, blacksmith, priest, source of water, a village gate, etc.

After the chanting, all the villagers who are in line would enter through the gate by touching the cornelian beads. In the meantime, the Nampou and Nampei who are standing at the gate would give to each and every villager a little water of the village pond and a piece of eatable plant leaf growing in the village to taste. The villagers then would reply that the taste of our village pond's water (Duikhun Dui) and plant leaf (Gan Nui) is sweet.31 This is called Dui Bapmei Gan Bapmei.

The new villagers would bring in the new village a pair of livestock such as a cock and a hen (Loikui-Loidu), a male and female pig (Gauknai-Gauklu), a male and female dog (Sikui-Silu) etc. for reproduction. After that the villagers would go to their respective houses of the new village and perform Napkaomei, calling of paddy by sacrificing a fowl to Tingkao Ragwang for plentiful harvest in the year.

Napchanmei, ritual offering on the hearth stones will be performed by the household mother for wellbeing and prosperity of the family. The boys would extract new fire (Mhaithan) at the village jumping ground and all the villagers would be informed to collect the new fire by crying. It is done by the Nampou. It is believed that easy extraction of fire is a good sign. With this new fire they would cook their food, eat and rest.

Village Jumping ground (Daan-Shaanpung): The villagers after village entry ceremony would proceed to the proposed village jumping ground where the Nampou or priest would offer in a hole at a stone of the jumping ground with wine, egg, crushed ginger, and iron pieces. It is at this place where games such as long jump, short put, wrestling etc. are organized during the festivals.

Bambu Sommei : In every traditional Zeliangrong village there are presiding deities locally recognized as Kaipi Bambu, northern presiding deity and Kaiba Bambu, southern presiding deity. These deities are guardian spirit protectors of the villages. They worship them every year by offering sacrifice.

At the time of institution of a new village they would locate a place as abode of the deity usually at the village gate. The Nampou would offer holy wine at the place of northern gate as sanctification, whereas the Nampei would do the same at the southern gate. This is called Bambu Sommei.

To be continued....