Role of oral history in building communal harmony in Manipur
- Part 2 -

Dr Chirom Rajketan Singh *

Mera Houchongba , re-affirming close bond and ties between hill and valley people at Kangla on 18 October 2013
Pix - Gnet Cyber Cafe

According to the oral history of the Tangkhuls Meetei, Thangal and Tangkhuls had the same origin. In the old language, Tangkhul was called Hungoumwo, a name which is no longer used. One group stayed back at Makhen and they became the Thangals. Another group migrated and passed through Khongte, Kachai, Phungtham and settled at Hundung. There were two brothers in this group.

One day the younger brother went searching for a pig and found that it had given birth to its young ones at a place bordering the hills and the valley. The place where the pig gave birth came to be known as 'Oknao-pokpi'. This place is now called 'Yaingangpokpi.' The younger brother asked his elder brother to let him live in the valley as it was fertile and had plenty of water.

Thus he came to the valley and became Meetei. The three brothers met every year and presented gifts to each other so that they remain close to each other. This event has continued till date and it is now known as 'Mera Hou Chongba'.

The oral history of the Thangals is more or less similar to that of the Tangkhuls. The old name of Thangal is Koirao. In the beginning after they came out of the cave, they stayed at Makhen. Then they changed places to Angkaipang and then to Angkailongdi.

It is said that while staying at Angkailongdi, they could never reach 1000 families and the maximum number of families would always stop at 999. There are close historical relations between the Thangals and the Meeteis. The sacred place in the Thangal cave forms a part of the culture of the two. Legend has it that the Thangal cave is connected to Kangla through an underground tunnel.

The Mao people believe that Makhen is the first place to be settled by human beings. In their language, Makhen is called 'Makhriphi' the last place on earth where the gods talked with humans.

Mao oral history says that god created woman who gave birth to three sons of god. The youngest son married a goddess and gave birth to three sons by the names of Khephio, Choro and Shipfo. Shipfo also gave birth to three sons named Emepfope, Kolapfope and Mikriipfope. Emepfope remained back at Makhriifii (Makhen) and the others moved away.

Mikriipfope went south taking with him a food packet, eggs and yam because it was believed that the place where the yam germinated and the eggs hatched was a good place to settle. The place where the food packet was eaten was clled Mikrii Todu. 'Mikrii' is the Mao word for Meetei and 'Todu' means the place where food was eaten. This group followed the Barak river and stayed at settled at Karong (also called 'Krafii' which means the place where Meetei got lost) for some time.

When the group reached Karong, the Senapati river which flows from the north to south, meets the Barak river and then takes a sharp turn to the west. Because of this they got lost and didn't know where to go anymore. So they settled at Karong. From there they climbed a tall peak and saw the Imphal river flowing.

They tried to find the Imphal river and on their way reached Senapati from where they were led by a big snake to the Imphal river. They followed the flow of the river and reached the Imphal valley. When they reached the valley, the eggs hatched and the yam germinated. Thus they settled at the valley. The oral history of the Mao community invariably proves that the Maos and the Meeteis are related through origin.

The Paomai community is also another group that has its origin at Makhen. They believe that many other groups of people living in Manipur and Nagaland also had their origin and Makhen. There is a pear tree at Makhen which the Paomais legend says was planted by the first ancestor named Pou after he planted his walking stick to the ground.

Pou is also called Shipgo by the Maos and the Angamis call him as Shapvo. The name 'Paomai' is also derived from the word 'Poumai' (pou = old, mai = people). Therefore, the Paomais are also called Shipfo by the Mao people. In the oral history of the Maos, Shipfo is the person who gave to the ancestor of the Meeteis.

In the oral history of the Marams, god created the world and the first people were placed at Makhen. When the population of Makhen increased, they formed groups and migrated to different directions. Two brothers by the names of Tingsimaraba and Makikhangba also went out in search of new places to settle along with their families.

The planted sticks of the heimang (Chinese sumac tree, Rhus chinensis) along their way as they went on their journey. They came to Maram and settled there for a long time. Later Makikhangba, the younger brother, went to live in the valley while the elder brother stayed at Maram. Those who went to the valley became the Meeteis while those who stayed became the Marams.

One thing we can know from the oral histories of these communities is that all these communities along with the Meeteis are in fact very close to one another and have the same origin. Studying the culture, music, dance and religion could also give more evidence in this advocacy.

There are also other communities in Manipur whose oral histories say that they also originated from a cave. The Aimols call cave as 'chinlung'. The story of the time when they lived in a cave is still sung in songs. It is said that they tried to come out of the cave by moving the stone at the entrance, but they couldn't. Then they used a pangolin and a cow to dig out a tunnel underneath the stone and thus they came out.

After coming out of the cave, they lived in many places like Mongmangjol, Rangrengbung, Runglewaisu and then they came to Manipur. They worship pythons as a god. The Kharam community also has a similar history. It is said that they also once lived in a cave which they call 'Khurpui'. A big python ate whoever came out of the cave. So they made clothes with designs of a python and then they could come out of the cave by deceiving the python.

The place of Runglewaisu is also found in the migration route of the Kharams. They are also fire worshippers like Andro. Lai Haraoba is performed. Their god is in the form of a dragon, very similar to god Pakhangba of the Meeteis. In fact, their oral history has stories of god Pakhangba marrying a Kharam girl. They also worship the god Sanamahi by building shrines inside their houses, a tradition followed by the Meeties also.

The oral history of the Chiru community is also similar to the Aimols. They entered Manipur through Aaikhapui and Runglewaisu. Before the advent of Christianity, they had a form of religion which is similar to those of the other close communities. The Chothes are a group of people who also has a similar history saying they once lived in a cave.

Their traditional attire, religion and culture bear lot of similarities of those of the Meeteis. The Chothes were once called as the Purums and they inhabit many parts of Chandel district.

Aimol, Anal, Chiru, Chongloi, Hangsing, Chothe, Doungel, Guite, Gangte, Haokip, Hmar, Kom, Kipjen, Lungdim, Lamkang, Lunkim, Changsen, Lenthang (Teleyn), Mang-eo, Kolen, Langum-Lang-el, Minem, Maring, Mate, Moyon, Monsang, Paite, Shitlou, Louvom, Singsit, Shimte, Tarao, Touthang, Vaiphei and Zou communities are together called the Zale'n-gam group as they have similar histories of origin and are also closely related in terms of language, dress, and culture.

In the study of the oral histories of all the communities in Manipur, it is found that they all have some similarities in the origin. An overall perspective shows that they could be of the same origin.

Concluded.....