Traditional social system of the Zeliangrong
- Part 3 -

Budha Kamei *

Scene from 'The Zeliangrongs' :: Directed by Ronel Haobam

Khangchiu :

All the boys who attained puberty become the members of Khangchiu and it is compulsory for all the boys and male members to join. It is a three-tier institution in which there are three different categories namely; Gaana (Shingkhang), -unmarried boys, Gaanpi and Khangbon. The Gaana forms the junior most of the three grades consisting of only unmarried men. The next higher grade is Gaanpi the members of which are of two different grades – senior and junior. The senior grade is known as Ganpi-Kaijipmei where Kaijipmei sleeps in his house and the junior-grade is called Gaanpi-Chaphongmei.

The junior is usually un-married one and he represents the senior most of the unmarried young group, Gaan. Gaanpi -Kaijipmei consists of married men only. The next higher grade-Khangbon is the highest grade. Generally the members of this grade are all middle-aged men.

According to Zeliangrong customs and traditions, the Khangbons are the head of the organization of Khangchiu. They decide the affairs of the dormitory. In other word peace and prosperity of the Khangchiu, therefore, depends entirely upon the ability, efficiency and leadership of the Khangbons. Kahngchiu is housed in a particular house usually with a rich and influential owner who has a big house. It is a public spirited act to offer his house as the Khangchiu.

Khangchiu is one common and very important socio-cultural and political institution of the Zeliangrong. It provides as a communal sleeping hall for the boys and other members of the dormitory. In the dormitory, all kinds of traditional practices and activities such as warfare and art of fighting by the use of weapons, dance, music, and song are imparted to its young boys. They also get training in the art of handicraft like basket making, wooden craft, carpentry, bamboo, cane and other embroidery works.

They act as a guard house for the defense of the village and such warriors are known as Riphen. They also guard the village during emergency of war, accidents, incidents, in times of natural calamities like earthquakes, floods, draught, sickness, epidemic, etc. Other social services extended by Khangchiu involve constructing paths, and clean ponds in and around the village. The dormitory also acts as a centre of cultural activities.

The festivals and ceremonies for the village or individual are organized by the Khangchiu. It renders services for the individual's households or village council during the time of marriage and other social occasions. The youths of the dormitory take part in fishing, house building, hunting, and in the fields at the time of sowing seeds and harvesting. The boys use to spend their time in the dormitory for doing different types of activities. They return to their houses only for taking foods or whenever they feel seriously ill. Khangchiu still exists, but it functions only during festivals.

Above the Khangchiu, there is Ganchang Kaibang, the elder's house. The Ganchang is very important because those who have gone through the experiences of the gradation in the dormitory are promoted to Gaanchang. The Ganchangs, they are also promoted to the Banja according to seniority and now they become the members of Pei and hold offices.

They also perform the religious rites and ceremonies of the village. Since ancient times, the Banjas have been acting as the highest authority in all affairs of the village - social, cultural and political. Thus, a Zeliangrong adult from his early stage till the last of his life is to be a member of this or that social institution according to his age and he has to render his best services to the society for its well-being.

Luchiu:

Like the boys, the girls too have dormitory of their own. Unlike the Khangciu, the category of membership of this dormitory is only the unmarried -girls. They have two leaders called Tuna Pi who are the senior most from among the girls. But two married persons from the Khangchiu are entrusted to look after the affairs of the girls' dormitory.

They are locally known as Tunamun Sinmei. The owner of the Luchiu and his wife will act as patriarch and matriarch of the Luchiu. In this dormitory, the young girls are also given informal education training like art of spinning, weaving, dance, and music etc. They are authorized to use their dormitory only at night time.

Above the Luchiu, there are two different institutions namely, Mathenmei Kaibang (married women's house) and Kengjai Kaibang (old women's forum). These two institutions are also known as Rakpui-Kaibang and Karapei-Kaibang respectively. After marriage, a woman inevitably becomes the member of Mathenmei Kaibang and the functions of the Mathenmei are limited.

But they perform some social functions during festivals and religious ceremonies. The senior members of this group are generally promoted to the next social group of the old women that is Kengja Kaibang. They are assigned with ritual functions during births, deaths and religious ceremonies of the village.

In stateless societies, a village is a socio-economic and political unit. The real political unit of the Zeliangrong is the village with its definite territory with a well knit social system and religious organization. A council of elders locally called Pei (consisting of clans' elders) as government looks after all the secular and religious affairs of the village and maintains almost an independent relationship with other villages before the introduction of the rule of the Meitei Kings and the British. It also acts as a court of justice to decide on disputes, criminal and civil cases on the basis of customary laws. "Peikai Rakaiye" means Peikai is the house of God. So, people expect justice from the elders of the Pei in the discharge of their judicial function.

The Zeliangrong follows an indigenous religion called Tingkao Ragwang Chapriak (TRC), a religion which believes in Tingkao Ragwang as the Supreme God. They worship Tingkao Ragwang with and without offerings just chanting of His name as "Au Apou Tingkao Ragwang" for wellbeing and prosperity. They also worship Seven Brother Gods called Naragwang Chanaren (Lower realm gods). Ancestors worship is the strong feature of the religion.

In a year, they celebrate nine festivals like Gaan-ngai, Rih-ngai, Nanu-ngai, Nap-kaodai-ngai etc. according to the stages of agricultural operation. All these festivals commence on the 13th day of Manipuri lunar calendar with ritual offerings to Tingkao Ragwang for bountiful harvest.

According to the Zeliangrong custom, only the sons inherit property of the family. All the sons get their shares but the youngest gets more share because he has to look after his parents. It is customary among the Zeliangrong that the youngest son should stay with his parents. If the parents are poor, the other sons are not given property. Unlike the Garos, no daughters can inherit property of the parents. In some cases, daughters are also given movable properties such as cows, buffaloes, pig, dress, ornaments, utensils and many other domestic materials on their marriage day. The inheritance is responsible for repayment of the debt of the father if any.

If a man dies leaving no male child, his nearest kinsman will inherit the father's property. The adopted son has his due right to inherit and succeed the family. Besides, according to the Zeliangrong custom, it is the bounden duty of the brother or uncle or any other surviving male member of the family to give shelter to, as well as to look after the welfare of the daughter or sister or aunt as and when she comes back to her parental home or her being divorced by her husband. It is the responsibility of the surviving male members of the concerned to look after the welfare of such divorced daughter or sister or aunt for life.

In Zeliangrong society adoption is still in practice and the common motive for adoption is lack of child. A couple who does not have offspring can adopt a child. Generally, they use to adopt the son of a brother of the husband or of a close relative and the boy then become the principal heir. The sentimental relationship comes to approach very closely that based on natural tie.

As a patrilineal society more important is given to male members. But in comparing with other tribes of the world, the Zeliangrong women have enjoyed more power and privileges in the society. She has the right to choose mate, and divorce according to her choice. They are very hard working and play important role in running and maintaining the house. They take part in the agricultural field work (jhum/terrace cultivation) and, are also experts in the art of spinning and weaving in different designs and some of them earned their livelihood by means of weaving.

Even though their task is confined in the families there are certain works which cannot completed without their help. They also participate in the field of socio-economic, political and cultural activities of the society. Despite the patrilineal base of the society; they play a vital role in the household, lineage and lineage affairs. They are not represented in the village council but they are powerful and influential in getting their wishes through their husbands. In fact, Zeliangrong women play a great role in building up the economy of the family.

In regards with religious functions of the society, some restrictions are imposed on women. They are not allowed to take part in some of the rites of the family such as Duikhangmei, Laokhangmei etc. which are usually observed outside the village gate. But on the day of Napkaodai festival, the wife of Napmupou (in charge of agricultural rites) plants various seeds at a clear spot near the village gate with relevant hymns. Woman is however, permitted to perform family rites like Napchammei, Ginkimei etc. Thus the Zeliangrong women play a crucial role in socio-economic, cultural and religious activities. And they enjoy high status and privileges and are given honour and respect in the society.

It is a community, which has produced a national freedom fighter and religious leader like Haipei Rani Gaidinliu.

Concluded...