QIN (CHIN) DYNASTY (BC 221-206)

 

Gansu (Kansu) leh Shaanxi (Shensi) mun kikal pan hong khangkhia minam hi-in Zhou kumpi te nakpi tak nawngkai sakden uh hi. 256 BC pan Zhou te thanem mahmah kik ta a hihman in Qin te'n 475 BC a kipan minam gam 7 te a banban in zo-in 222BC in Zhao State te’ Dai khua kikapna ah zo uh hi. 221 BC in Chin Shi Huang (Shi Huangdi) in Sen kumpi masapen sem hi.

 

Qin Shi Huang (Shi Huangdi) hun sungin Tibet minam khempeuh leh adang mite in mat leh hen thuak uh hi. Tibet minam a hi General Meng Tian in a minam a hi Tibet (Qi) ninam te nusia in a minam galkap 90000 tawh Sen kumpipa nabel a Sen kumpi thahat tuam mahmah hi. General Meng Tian makaihna tawh galkap sila 300000 in Turkish nam Xiongnu te bang Sengam sungpan nitum nalam Takistan, Tajiskistan dong (Km 4000) tanbang bengkhia hi. A ciahkik lamciang a bengmang mite a lutkik zawhloh na dingin Sen kulhpi zong 214-213 BC in na ciangsak hi.

 

Hih galkap mangpa in a minam pih Qi te leh a dang Tibet nam khempeuh zothal mang in, sila in man hi. Hih a sila mat sungah Shing-mi te zong tampi tak kihel hi. Hih Sen kumpipa hun in kumpipa tawh a kipawl thei Tibetan mipil pawlkhat zong a kumpi inn sungah zangsuak hi. BC 2140-214 sung Sengam kumpi ki ukna sung khempeuh, gamsung thu leh kumpi thuvaihawm te sungah Tibet minam te ki helden hi.

 

Qin Shi Huang (Shi Huangdi) kumpi hun in Sengam sung Confucius sang pan mipil te leh a minam zui a laisiam mipil 460 val phumlum hi. A gamsung a saguh tung ki-at laite, savun tung a ki-at laite, sumgo laidal te leh a mun mun a om tangthu ciaptehna khempeuh zong a munmun ah kaikhawm sak in ni 30 sungin haltum ding thupia hi. A thupiakna a zuilo a-omleh a innkuanpih teng tawh thahlup ding in thupia lai hi. Tatsia leh gilo mahmah ahih man in a gammi te-in a min leh kumpipa cihdan in samlo-in, Ui ci-in minpia uh hi. 206 BC in Qin Shi Huang (Shi Huangdi) kumpipa si hi.

Zhou Dynasty (BC 1066-256)

Turkic minam sungpan a makai pa Wu Wang leh Qiang minam te ki pawlkhawm in Shang te do-uh a, na zo uh hi. Wu Wang in kumpi sem in Tibetan te minphatna, leitang leh nasep lian te pia hi. A khuapi Shaanxi, Xian (Sian) City ah phut hi. Hih hun ciangciang Tibet minam te-in ukna kumpi za a ngahloh uh hangin, kumpi innsung leh a gamsung tengah hamsatna lianpi thuaklo in 2140-256 BC ciang mipil thudot zanei leh khua-uk in om uh hi.

Zhou in Great Wall abawl in, a gammi te deihna, lungkimna tawh bawl a, sila salin manin semsaklo a hihman in Tibet minam te-in hihhun sung koimah lalkhiat kullo-in teengsuak thei uh hi. Zhou Dynasty pen sente tangthu sungah a sawtpen ukna nei inzong ki ciamteh hi.

 Dr. H. Thangtungnung

Abstract

    The Zomis are a group of tribes who were historically referred to as Kukis or Chins. They belong to the Tibeto-Burman group of Mongoloid race and occupy the trans-border region of India and Myanmar. They mainly settle in Manipur, Mizoram, Assam, Nagaland and Chin State of Myanmar. The major tribes of the Zomis are Tedim, Paite, Zou, Simte, Vaiphei, etc.

The Zomi forefathers are rich in traditions and culture relating to festivals, dances and rituals apart from customary practices. Since their conversion into Christianity, they gradually abandoned most of their ritual sacrifices and festivals. They eventually lost many of their dance forms. Their festivals, rituals and dances were in one way connected to one another as they were usually performed together. Today, they still maintain some of their festivals and dances, which conveyed their old belief and agricultural activities. Though we are unable to focus on the dances here, we examine some interesting festivals and rituals, which were relevant in the past Zomi society. It is an attempt to study the Zomi traditional values, some of which are still current in these days.

Introduction

    The Zomis were traditionally rich in rituals and festivals. These rituals and festivals were of great significances in the Zomi pre-Christian society as they indicated their belief and social practices. Both of them were interlinked to each other as festivals were usually celebrated with some kinds of rituals. In the past, different types of festivals were celebrated according to the cyclic nature of their jhum cultivation. They reflected their economic activities as well as the social and religious lives. They also conveyed deep meanings to their day-to-day affairs. The different types of Zomi traditional festivals are examined below:

Zomi traditional festivals

1. Khobawl: 

    It was celebrated in March or April every year. It was a New Year festival for the Zomi forefathers to begin their jhum cultivation. On this occasion, they performed sacrifices as a means to propitiate the spirits which they believed to cause harm or shower blessings.

Fig 1: Zomi farmer

Khobawl festival was also known as Tapphou. It was usually known as Sialsawm Pawi in the Chin Hills and Chapchar Kut in the Mizo Hills . It was celebrated after clearing the jhum field, the arduous task of jhum operation. It was celebrated for a day, but could last for three days. Boys and girls put on their festive dresses and the whole village prepared a common feast in its celebration. As the festival was mainly observed as a joyous moment, it usually began with singing and dancing. Both boys and girls would sit in rows facing one another to play a game of merry-making like putting hard boiled eggs into each other’s mouth and then sipping a traditional rice beer called Zupi (Neihsial1993:195) . A big feast was organized to celebrate the new season.     The main objective of this festival was to cleanse the village from evil spirits, diseases and acute poverty (Ibid.197). On the eve of the festival, the village runner called Tangkou would ask the strangers to leave the village. Here, ‘strangers’ meant the evil spirits who were supposed to dwell within the village premises. On the following evening, the village priest would sacrifice an animal, either a he-goat or a dog at the entrance of the village. The flesh of the sacrificial animal would be served to some village dignitaries like members of the village council while the skull of the sacrificial animal was hanged at the village gate. In this sense, it was more a solemn ritual than a celebration.

2. Tualsuang-at:  

It was a festival in which the blood of sacrificial animals like goat or dog was splashed at the doorposts and in the courtyard of a house. This festival used to be observed for seven days during which Zubel (beer vase) and fermented drinks were detached from the house. The village priest offered a sacrifice to propitiate the spirits at the water spring of the village. It was similar to the Jewish’s Feast of Unleavened Bread found in the Bible.

Fig 2: Beer vase

3. Bangtung Kithoih:  

    It was a festival of the first fruits. The other name of this festival was Pawl Kut. During the festival, children put on their best dresses and ornaments and each household participated in a common feast (Shakespear Reprint 2008: 87). To feast to his or her heart’s content was what everyone desired and Zu would be served in abundance. It was celebrated with much singing and dancing. It was one of the greatest Zomi festivals celebrated during June/July.

4. Haitungmut Kithoihna:  

    It was an occasion in which various musical instruments were played for amusement. Some of the instruments played during this festival were Phit, Tamngai, Guate, Taal and Semgua. The village Siampu used to blow trumpet to commemorate the festival.

5. Sumtawng Kithoihna:  

    Another name of this festival was Mim Kut. It was celebrated during the month of August or September. It was observed with fasting till sunset. Traditionally celebrated only for a day, every male member in a family offered sacrifices to the spirits on this day. But after the day was over, the villagers heavily feasted with the involvement of Zupi. This festival was more a ritual than a joyous occasion.

    There was a myth on the origin of this festival. Once, there was a man named Sawngkhar whose wife was Chawngvung. She was severely ill and died very soon. Her spirit went to Misikhua, the abode of the dead. Her husband missed her so dearly that he could never comfort himself and so, he died. He met his wife at the Misikhua but saw her very thin and restless. After enquiring the reason, she told him that she was continuously starving for want of food and requested him to go home and bring some vegetables from their field. Sawngkhar instantly came alive again and went straight to their field as his wife had asked him. On reaching the field, he found the vegetables growing lively and abundantly. He wept profusely as he cut them, for he recollected the times he had spent with his beloved wife. He carried home whatever he gathered to put in a bawmpi (big basket). He then returned back to Misikhua. After this, his wife became as fat and pretty as before and even healthier than she had ever been (Niehsial, op. cit.: 195-96). They then lived together in the Misikhua happily.

    Since then, people started to celebrate Mim festival with a ritual sacrifice. They offered Mim cake made of maize or millets to appease the spirit of a person who had died within their family.

    There was another version how this ritual festival began. It started as a ritual firstly by the legendary orphan brothers, Thanghou and Liandou who led a pitiable life. Many times, they were starved and led a life of acute poverty. One day, the spirit of their deceased grandmother appeared to them at their verandah. She blessed them and told them to offer daily rituals at their verandah. Since then, Sumtawng sacrifice began as ancestor worship. Sumtawng means ‘mortar’ and Kithoihna means ‘sacrifice’ and it literally means ‘mortar sacrifice’ as the two brothers used to offer their sacrifices at the place where a mortar was kept within the verandah (Kamkhawtuan 2010: 17). In the later period, it came to be celebrated in the form of a festival, known as Mim Kut. ‘Mim’ means millet and ‘kut’ means festival. As the orphan brothers were provided millets daily by their deceased grandmother, it came to be known as millet festival. The Zomis offered this kind of ritual until they were converted into Christianity. Due to its animistic origin, the people themselves had discarded it.

6. Khawdou:

    It was the greatest festival of the Zomis. It was usually celebrated within September/October after the harvest normally lasting for eight days. They fixed branches of palm and bough of thick trees at the entrance and fences of their houses. They feasted lavishly with much cheering and delight. Thus it was a joyous occasion to celebrate the completion of their jhum labour.

    During Khawdou, no stranger was permitted to enter or leave the village as ritual rites were performed under the village priest, called Siampu (Bertram & Tuck 2008: 199). In matters related to such a sacrifice, a Siampi assisted the Siampu in the rites and the entire village plunged into taboo (Shaw Reprint 1997: 76-77).

    The term Khawdou is composed of two words, khua, and dou. Khua could denote various literary inferences like khawhun or weather, khauzing or evil spirit and khua or village. Similarly, dou might mean both entertaining a guest or fighting the enemies. But the combination of the two words literally means to ward off against the evil spirits or demons. khawdou could also mean to dine together with the spirits of one’s dear ones who had passed away. Moreover, it was a complete rest from one year’s labour soon after the harvest was over.

    The origin of Khawdou festival is not certainly known except that it had been celebrated from times immemorial. There is a myth as to how Khawdou came to be celebrated. Once, the daughter of a certain chief got seriously ill. As spirits were believed to cause such illness, the chief sacrificed various animals like pig, hen, dog and goat to propitiate the spirits so that his daughter might recover. Nevertheless, his daughter died. The chief got so infuriated with this that he vowed to fight against the spirits. He consulted a sorcerer who suggested him that “spirits had no specific dwelling place and they roamed about from one place to another. They were afraid of broad daylight and used to hide themselves from the sight of human being. They dwelled in thick jungles, dark woods, junk and stinking places around a human settlement. They normally roamed out late at night when human ceased their activities. Therefore, instead of fighting against them, we should hound them away with flames and cleanse their abodes”.

    Accordingly, the chief began his campaign. His villagers were asked to burn meilah (fire flames) and to take up arms. They formed a group to yell , “Dawi hang, kau hang, uisanpa, duhgawlpa, voknou dawng kaipa, aknou dawng kaipa, na zun na ek namsia, na khua na tui ah pai in, (You bloody spirit, greedy fool, who took away pigs and chicken, you are a disgusting lot, go back to your land)” while they dangled their fire flames. Then, the chief would shout, “He is running, he is running…,” in which the rest enquired, “In which direction?” and so, everyone would emulate to pursue. After pursuing till Khomual (outskirt of the village), they all shouted in one accord, “Taimang ta ei (they has vanished)” and left theirmeilah burning there, in the hope that the spirits would dare not return back. After they arrived back to the village, they hung a burning meilah on a high pole to frighten away the spirits.

    When it was all over, they feasted with Zupi for days to commemorate the triumph. The first day was celebrated as a joyous event. The village youths went out for hunting expedition on the second day (Dev and Lahiri 1983: 95). The remaining days were also spent in eating and drinking with merriment. This feast came to be known as Khawdou Pawi. One Khawdou song consistently sang at this occasion was:

(a) Dou na lingling, dou na lingling e,
Gual in kumkhua dou na lingling e;
(b) Gual in kumkhua douna lingling e,
Dou han ah naubang ka kap hi e;
(c) Naubang ka kap khaubang va chiah ta,ng e,
Khua leh chiautui taang na silsial e.

    The above lines were composed by legendary Thanghou while moaning deeply for his deceased brother, Liandou during a Khawdou festival.

    There is another account on the origin of Khawdou festival. Once, a Siampi (clan priest) had a strange dream about a spirit. The spirit who appeared in his dream asked him, “Worship me and I will give you whatever you require”, to which the Siampi replied, “If I have to worship you, what should I call you?” The spirit told him that he should be called “Khozing”, and must be worshipped in flesh and blood. There after, the Siampi arranged a feast after every harvest and worshipped the spirit (Khozing) with rice beer, meat and animal’s blood. But, he neither became prosperous nor better off in doing this. At last, he performed human’s blood sacrifices. As his fortune still remained the same, he completely abandoned this ritual and subsequently enticed his villagers to fight against the spirits. This event came to be known as Khawdou. Since then, Khawdou was observed as an occasion to ward off evil spirits to clean the village, water springs and other surroundings (Stevenson Reprint 1986: 160).

    The third day of Khawdou was a day for Khuai-aihni (bee-luring day). On this day, the village youths went to the jungle for collecting honey. When they returned back home, they were greeted with zupi by their female counter parts. As it was the belief that the future could be predicted with a bee, they danced around the bees to perform a sort of rituals. After it was over, the bees were released unharmed. There were some reasons in doing this practice. In olden days, a dead body was kept unburied for days or months. When the dead body became so stinking, bees prevented the flies and moats to harm the dead body. Therefore, there was a notion that a person who participated in a khuai-aih in his lifetime would have the advantage of his body being prevented from flies after his death.

    When bees were caught for this purpose, only a few selected ones were taken. The rest of them were smoldered and the hive was broken. If the young bees were seen lively, it was presumed to indicate that the coming year would be a good year for the villagers, but if it was otherwise, illness or ill luck can befall them. Similarly, if the larvae were fat, then in the ensuing year, there could be rich harvest, but if there were dead larvae, then equal number of the villagers might expire in the coming year. And if there was no larva at all, it would be taken that the village would be deserted for another village (Kamkhawtuan op. cit.: 125). As such, there was a song (meant for the bees)—‘Nang in kumkhua na thei a, kong dong hi (I will ask you as you know about the next season).’

    The Zomis have many khuai-aih la or bee songs, which they used to sing during Khawdou like:

(a) Ka lounawl a Khuai aw e, Simngal hen,
Zo ngalhen, nang in kumkhua na thei a, kong dong e,
(b) Nang in kumkhua na thei a, kong dong e.
Ningzu a ken dong, aisa a ken dong.

    In olden days, when one heard such a song sung, he/she would certainly know that the bee catchers had arrived back home and then, he/she would rush out to greet them. A crowd would gather to dance to the following tunes:

(a) Mual ka bawl mual ka bawl e,
Laamtual diing mual ka bawl e,
(b) Laamtual zil in za hen aw,
Luai naubang kivei leng e.

(a) I level the ground I level the ground,
I level the ground for dancing podium,
(b) Let the ground be large and spacious,
So that I will dance like a child.

(a) Chiah ning ka chih ka omna
Om ning ka chih ka chiahna,
(b) Chiah taleng bang a sam diam,
Inn ah ka ngaih om hi e.

(a) If I said I will go, I remained staying,
If I said I will stay I moved going,
(b) What will be needing if I go,
My beloved is there at home.

Another Khuai dance song goes like this:

“Ngaltun e ngalthen e khuai aw,
Ka loupam a khuai aw e, sim ngalthen e,
Nang in kumkhua na thei a, kong dong e;
Sanpi sanou na huai leh na kik aw,
Mim leh sawmtang na huai leh hong pai aw khuai aw e.”

Its free rendering is:

“Oh Ngaltun! Oh Ngalthen, Oh you bee!
The bee near my jhum land, Oh Southern Ngalthen!
You know about seasons and I consulted you;
Be back if you lure Sanpi Sannou,
Come to us if you lure Mim and Sawmtang.”

    After celebrating Khawdou for seven days, the eighth day was celebrated with great exhilaration. At the end of the day, the crowd cheered in a chorus, “Li…li…li…li…, ha…ha…ha…ha….” In this way, the grand Khawdou festival came to a close after eight days of hectic celebration.

    The month when Khawdou was celebrated is known as Khawdou Kha. In Myanmar, it is celebrated for three days as a national holiday, officially so recognized by the government (Neihsial op. cit.: 196). Its equivalent one is Chavang Kut in Manipur; Manipur Government declares 1st November as a State holiday on this occasion every year. In Mizoram, it is celebrated as Pawl kut.

Conclusion

    The Zomis celebrated various types of festivals. Some of them were observed in the form of ritual and sacrifices. They played a significant role in the Zomi society, as they were normally associated with economic and religious activities, social lives and agricultural season. These festivals and rituals revealed the Zomis’ view on diseases, life and death. While some festivals were meant for joyous celebrations, the others were related to ritual events that resulted from the belief in the existence of supernatural spirits. These practices or celebrations gradually ceased due to the mass conversion of the tribes into Christianity in the twentieth century. Festivals like Khodou or Chavang Kut is still celebrated as a post-harvest festival in a modified and modern form. Chapchar Kut is also revived in Mizoram but without any originality. It, therefore, emerges as a challenge as to how to preserve and sustain the tribal traditional values.

Notes:

[1] Thonzagin Hangshing, Bible a Kithoihna Dante Leh Pipute Kithoihna Dante (Biblical and Traditional Tribal Festivals), Manipur Express (Article), 13th September, 2009, Churachandpur; Lamka Post, Lamka, same date.
[2] G. Khamkam, “Family Worship” in Naorem Sanajaoba ed., Manipur—Past and Present, Vol. iii, Mittal Pubs., New Delhi, p. 257.
[3] Documentation of the Zo People , published by Zomi Youth Association, Gen. Headquarters., Lamka, 2010, p. 19.
[4] Thonzagin, op. cit.
[5] H. Thangtungnung, “Social Organisations of Paite Society in Manipur” in Madhu Rajput ed., Social and Cultural Stratification in North East India, Manak Publications, New Delhi, 2012, p. 243.
[6] Siampi was a clan priest who acted on the behalf of Siampu in small rituals. He also assisted the Siampu when necessary. He performed minor sacrifices for his clan.
[7] Dr. Dal Lian, “Zomite’ Pawite (The Zomi Festivals)”, Young Paite Association Golden Jubilee Souvenir, 1953-2003, published by YPA Headquarters, Lamka, 2003, pp. 27-28.
[8] Dal Lian, “Zomite’ Pawite (The Zomi Festivals)”, op. cit., p. 29.

References:

• Carey, Bertram S. and H N Tuck (2008): The Chin Hills, Vol. 1, Reprint Aizawl: Tribal Research Institute.

• Dev, Bimal J and Dilip Kumar Lahiri (1983): Lushai Customs and Ceremonies,New Delhi: Mittal.

• Kamkhawtuan, Shmuel T. ( 2010): Awmzenei Pu-pa Khangthu leh Ngeina (A Typical Culture) , Lamka: Manmasi Book Series.

• Neihsial, Tualchin (1993): History and Culture of the Zomis, Ph.D Thesis submitted to Manipur University.

• Shakespear, J. (2008): The Lushei Kuki Clans, Reprint Aizawl: Tribal Research Institute.

• Shaw, William (1997): Notes on the Thadou Kukis, Reprint Guwahati: Spectrum Publications.

• Stevenson, HNC (1986): The Economics of the Central Chin Tribes, Reprint Aizawl: Tribal Research Institute.

 ZOMI A KICI

MINAM TUAMTUAMTE PIANNA

Pong Kumpigam (Pong Kingdom)

A.D 80-1474 sungin Pong kumpi (Shante) in hong uk ngei-a, Bengalagam, Sengam, Vietnamgam le Kawlgam Laizang phei pawlkhat haum hi. A kumpite in Thailand Panin uk a, Pong kumpi khangsimna ah Zomite na ki hel hi. Hih pong kingdom ah State 10, District 99 om a, state nambat 9na pen Zo kumpi gam (Zo Province) kici hi.

Zo kumpi gam sungah District 4 om a,

-   Khangsei (Nagaland leh Manipur saklam teng)

-   Kathe-meitei,

-   Kalay(Chindwin), leh

-   Khampat hi in, Khampat pen nitumna lamah khuapi pen, District Center ahih hi. Tua ahih manin ‘Zo’ cih pen tanglai pek a omsa, kumpigam khat a makaih, a kizomsuksuk min hi ci-in ki ciamteh hi.

 

Ei leh Ei Ih Ki Lawhna Min

Pawlkhat in Zomite pianna pupi min Pu Zo hi-a, tua ii suan le khakte khempeuh Zomi hi ci-in ciamteh uh a, khangsimna paipi zong Pu Zo pan in kipan sak uh hi.

Pawlkhat in Zomite mualtung ah ki teenga, mualtung pan “Zogam” ki ci-in, ih teenna mun min pua a “mualtung mite” cihna in “Zomi” kici hihang ci-a aciamteh om hi.

Pawlkhat te ciamtehna ah sangmangte khamtung ah hong paicil lai-in, note kua suan hi-a napu min uh bang hiam, ci-a a na dot ciangin tangthu theizawdeuhte in kapu uh “CIN HIL” hong ci hi, ci uh hi. Tua manin Mikangte in amau’ lawh theih pen in Zomite “CHIN” hong ci-a, I gam “CHIN HILL” hong ci hi, ci pong uh hi.

Tua ahih manin khamtung gama a teeng mite ei le ei “CHIN” a kici tatak omlo-in “Zomi” ahih kei leh tua tawh akhiatna kibang, a ki zawitawnin kilo, kisim hi hang, cih anuai-a bangin kilawhna tuamtuamte kimu thei hi.

(1)     ZOMI -Tedim, Tonzang, Kalay khenkhat, Tamu khenkhat leh India gam a khen khatte.

(2)     LAI ZO -Falamgam a teeng te.

(3)     LAI MI -Hakha & Thantlanggam a teeng te.

(4)     ZO/CHO -Mindat le Kanpetletgam a teeng te.

(5)     KHUMI -Paletwagam a teeng te.

(6)     ACHO -Kawlgam khanglam zaanggam Zomi te.

(7)     MIZO -Indiagam Aizawl State sunga teeng te.

(8)     KUKI -Bengaladesh, India, (Assam State ah Old Kukite, Manipur ah New kukite) kawlgam, Nagaland, Tonzanggam a teeng Zomite.

(9)     THAHDO -Kukite Thahdo minam akibang hi-a, amun leh amau’ deihna zui-a kikhen hi.

(10) MEITEI-Indiagam, Meitei uk sunga teeng te.

(11) NAGA -Indiagam Nagaland Le Sagaing Division leilu lam kuam ah teeng hi.

(12) CHAUNG-Bangaladesh gam mualtungte ah teeng hi.

(13) YAO, MIEN, MYO, HMONG-Vietnam, Lao, Thai le Sengam mualtungte ah tawmtawm teenguh hi.

 

Mite’ Hong Lawhna Min

Eite bangbang in min ki neisak talehang, apualam panin minamdang te’n hong lawhna le hong ki sapna khattek omhi.

(1)     CHIN - Kawlgam kumpi in hong ciamtehna min hi-a, zumthu cihte ah aki zangh ih minam min hi.

(2)     KHAANG - Ih beh Kachin te hong sapna min hi-a, amau pau-in “uu” (အကို)cihna a hihi.

(3)     CHIANG - Yaw, Rakhin leh Shante hong sapna min hi.

(4)     CHAW - Kayin te hong sapna min hi

 

Minam Hong Pianna

Zomi a kici diak, Tedim, Tonzang, Manipur, Khanti, Lesi, Homalin,Tamu le Kalaygamsung a mite sungah zong teenna mun le mual zui-in ‘pau’ kilam danga, Minam neu tuatuam in kilawhna hongpiang hi. Amunmun ah mun leh mual zui-in a tuamtuam om a, 1962 kum a Tawlanzi kumpi hong khan ciangin, 1967/68 pawl in amunmun a tangthu leh ngeina hong kan a, Tedim, Tonzang, Tamu le Kalaygam sunga Zomi a kici diakte minam 10 in hong kipsak hi;

1. Saizang       6. Sihzang

2. Teizang       7. Zo

3. Dim             8. Thahdo-Kuki

4. Khuano        9. Hualngo

5. Guite           10. Tedim

 

(1) Saizang Mite’ Pianna

Mi masa te ciimnuai khua ah ateen lai-in, khuasung ah gamsaai kung pona zaangtam khat om a, tua zaanga tengte amun min pua-in ‘Saizangte’ na kici uh a, a nung sang ciangin tua pana apiang mite ‘Saizang minamte’ kici hi. Ciimnuai khua hong siat ciangin tua Saizang khuamun ah kituah uha, tuapan hong khangkhia uh hi.

Teenna Khuate; Saizang, Tualzang, Teeklui, Lailo, Thaangzang, Vongmual, Aipha, Mualpi, Tuitawh, Thalmual, Phaiza, Zampi, Taleek, Hiangawn, Tuitang.

 

 

(2) Teizang Mite’ Pianna

Ciimnuai khua ah a kiteen lai-in, pawl khat meitei gun dungah lalsuk uha, gunpika a tun ciangin Luikaa khua ci-in na teeng uh hi. Khua zaangtual biakna pen khualaizang a Paangsing pi nuai suangtumpi khat gei ah bawl uh hi. Nitak khuaphat, kha-tan ciangin naupangte tua suangpi phuang ah kimawl zeel uh a, naupang mang thei zeel hi.

Hong et phat uh ciangin tua suangpi nuai ah kuahawm khat om a, tua sung pan in gulpi khat in naupang la thei zeel hi. Khua mite in thaang a siah leh gulpi awk a, akaih uh leh a gulpi saulua in ki kaikhia zolo hi. Tua teh a gulpi hong pau-a, “Ka omna thuuk mahmah a, ka mei-in gun abaan hi, vansuangzawl ah kivial hi, hong kai zo kei nuteh’ acih ciangin gulpi attan in a khuazangin a sa hawm uh hi.

Meigong nupi khat asa pialo-in, a lutang pia uh a, tua nitakin meigongnu in bualtungkhua pan zin nih a nei hi. Nupinu in a gul lutang huan a, buhtei tawh a zauh leh gul lutang hong pau-in: “ka mit nong sun kha deh” ci hi. Nupinu zong lau-in vokkuang ah bua hi.

Zankim tak ciangin ak lamdang khat hong khuanga, “zinte kha ve vua” ci hi. Innteeknu lunghimawh in a khuapihte kiangah agen hang thudon lo uh hi.

Innteeknu in akkhuang a zakkik tak ciangin, a-ui tal leh a zinte nih tawh pai khia in, khuanawl a tunphet in huihpi nunga a khua kicim in a khuabup un sicip uh hi. A zin tegeel akhua uh ah ciahsuak a, nupinu baangzang ah teeng hi.

Nupinu a gaisa in a pasal in a nusiat hi a, a uital tawh luikaa khua Baangzang khua hong teen ciangin nau hong suak a, amin Suk Zo phuak hi. Naupang ong khan ciangin tu a Mualbeem khuamun Teeipi phung khat ah hong teeng hi. Tua teeipi paulam in Teeizang pau leh minam hong piang khia hi.

Ak khuan aw ciaptehna tuamtuam te:

“Ngente te khua kilawi, malzinte tai ta ve un”

“khuabe khua min in luan, alai-a nutate le zin tun aw na tai in” (Zote)

Baangzang khua ah nupi nu a nopsak sunga a la phuah:

(a) Luikaa khua men in vuk taleh,

Baangzang dawh in tam nalai hi e.

(b) Lianu Khat in khua vasaat ing,

Baangzang ah bansang ka gual hi e.

Teenna Khuate: Mualbeem, Zangzawl, Dakdung, Buan, Heilei, Suangphei, Sim Suangzang, Langzang, Pangsak, Zangtui, Mualnuam, Gawsing, Tuipi, Pangzang, Keltal, Luangel, Saipimual, Lingthuk, Vaikhuamun, Sialtui, Fartlang.

 

(3) Dim Mite’ Pianna

Ciimnuai khua panin pawlkhat in Geeltui khua hong saat a, tagah Thang Ho leh Lian Do te unau hong nuamsa hi, ci-in ki ciamteh hi. Geeltui panin pawlkhat in Dimpi khua hong saat a, Dimpi pan Dimlo ah pawlkhat hong peem in, tua Dimpi, Dimlo pan a hong khangkhia teng Dim minam kici hi.

Teenna khuate: Dimpi, Dimlo, Sezang, Laitui, Tuicinlui, Tungzang, Suanghoih, Mal Suangzang, Tedim, Pyidawth, Kalaymyo.

 

(4) Khuano Mite’ Pianna

Ciimnuai pan geeltui, Dimpi a teengte lakpan in Suante pawlkhat in Sasih khua saat hi. Inn 7 bek pha-a, Tawmno cik tengden ahih manin khuano a kici pai suak ahi hi. Sasih khua pan a khangkhiate khuano mite kici uh a, tua pan Phunom khua hong zuan uh hi.

Teenna khuate: Zung, Phunom, Thangnuai, suangpi, Tuisau, Laibung, Tuivial, Pimpih, Ngalzang, Tampi, Cingpikot, Muallum, Vando, Dimzang, Pyidawtha, Nawikai, Dolluang, Mualnuam, Budiman, Lalta, Khuabem, Tuilang, Lunmual, Phaileng,

 

(5) Guite mite’ Pianna

Ciimnuai ah Pu Song Thu Suan Thahdo gam luah Aisan gui Sek Thah in a zi ta nei theilo ahihmanin apano tanu Nem Nep (Nepbuk) tawh omkhawm hi. Nau gil hongneih ciangin a zi pi lungkim nangin a pi-in ngaihsutna khat hongngah a, aktui tang 2 la-in, akong khang singheeng sung khat ah koih hi. Khat vei akhua-upate in a et leh aktui tang 2 muhi. La-in khathuan a, a ciap leh “kha-ei” ci-uh hi. A tangkhat om lai pen a taang beem tung nizangkapna ah koih sakhi.

A Sanggam nunau hong suak tak ciangin, a zipi theih loh kal in beem tunga aktuila khia in, a naungeek koih a, “beem tungah nau kap, i aktui keuh hi’n teh” ci-in azipi lasak hi. Tua ciangin a khua-upate samkik in, nizang kapna pan a kingah cihna in a min Nitui Nigui ”GUITE” phuak uh hi. Guite suan le khak te guite minam kici-a, Laamzang, Vangteh pan hong khangto in India gam dong tung hi. (Ni gui ta upa Guite hi’n tapa nauzaw Ni Vang tate Munluah, Zil-om, Naulak..unaute ahih hi.

Anaute Phiam Phu le Vang Suk tawh unau khat a a ciamteh zong omlai hi.

Teena khuate: Vangteh, pakzang,Tuizang, Thaangsan, Haiciin, Tuimui, Tuimang, Pangmual,Tongciin, selbung, Sekpi, Vaivet, Suangbem

 

(6) Sihzang Mite’ Pianna

Ciimnuai khua ah pawl khat sihkhuuk omna zang khatah teeng uh a, tua pan a hong khangte Sihzang mi kicihi. Tua pan Thuantak hong saat uha, tu-a sihzang gamsung tengah hong teeng uh hi hi.

Teenna khuate: Thuklai, Khuasak,buanman, Lophei, Bung, Zongal,Voklak, Pumva, Theiizang, Dolluang, Suangdawh, Takkhawl.

 

(7) Zote’ Pianna

Ciimnuai khuapan in Pu Hang Hil makai in Tung Nung, Lian Zaw tetawh Baalzang khua saat uh hi. Baalzang khua pen mual dawn zopi lakah om ahih manin, tuapan a piangte “Zote” kici a, minam min hong suak hi.

Teenna khuate: Paitu, Haimual, Tualmu, Khuadai, Bumzang, Salzang, Takzang, Phuntong, Sialthaw, Lamthang, Buangzawl, Mimbil, Khamzang, Gamngai, Lungtak, Sialmawng, Anlun, Geelmual, Khianglam Talzang, Phaidim, Thauthe, Maulawn, Khuamun, Lomzang, Seksih, Haipi, Buangmual, Khuaivum, Sialmei, Bizang, Vanlai, Thenzang, Sialthawzang, Tuigialzang, Tuilam.

 

(8) Thahdo-kukite’ Pianna

Ciimnuai Khua pan pawlkhat gungal nitumna lam Tuimu, Nuamkhua, Ankhum, Tuithang, Tungzang, Ngalbual, Lalta, Tangkhawng, Zampi, Mualpi cihte ah teeng to in India gam dong na tung hi. Thahdo-kukite pen minamkhat, pau namkhat, ngeina khat hinapi, pawlkhat thahdo in kilo uh a, pawlkhat KUKI kici uh hi. Guite pianna Pu Sek Thah in a nungsang ciangin azi pi tawh aneih tapate panin Thahdo namte piang hi.

Thahdo akicite in amau pen apupi uh Thahdo min tawh kilo in ki ciamteh hi. Kuki akicite in amau pen Zomi khem peuh huam a i min hi ci-in ciamteh uh hi.

Teenna khuate: Hangken, Sebawk, Khuangkhan, Thangsih, Bualzang, Hiangzang, Singpial, Tangsit, Balbil, Suangpeek, Halkom, Siallup, Sihpeek, Khuamnuuai, Khuatei, Zonglawn, Aisih, Mawngzang, Pawnpi, Mangkuh, Sulpi.

 

(9) Hualngo mite pian na

Pu Thlapa in Kachingam tawn in a tap lusei-a tawh Khampat ah hong teenga, tua pan Falam gam suumpi khua ah lal hi. Lusei-a tate sungpan Pu Hualngo suan le khakte Hualngo mi kici-a, Falam, Tedim, Tonzang gamgi dung teng ah teeng uh hi.

Teenna Khuate: Darkhai, Bapi, Bukphir, Ngente, Zimpi, Zimte, Thinghlei, Tuidil, Dampi, Vutbuak, Haimual, Kawilam.

 

(10) Tedim mite’ Pianna

Tedimte (Tedim clan) ci-in a tuung lam in kua mah om tuam lo hi. Hun hong sawt toto a Pu Kam Hau in Tedim hongluah ciangin tua laitak a ateengsa mi nam(7) Saizang, Teizang, Dim, Guite, Zo, Thahdo-kuki, Vaiphei (Hualngo) te sungpan in pautaang (common language) TEDIM ngeina hongpiang khia hi. Tua ahih main Tedim pau pen a neituam omlo-a akitaang a ih neih vek ahi hi.

Hih minam 7 sungah Ngeina tatzia tawh kisai a bulpi (3) Teizang, Dim, Zo om a, tua teng sungpan ngeina taang TEDIM ngeina hongpianga, hih zong ih taangneih mah ahi hi. Tua ahih manin minam tuamtuam kigawmte Tedim hong teen ciang, tua pan pautaang -TEDIM pau, ngeina taang -TEDIM ngeina hongpian aki pan kuama ai tuam hilo-in, Zomi akici deuh minam(clan) 10 te ki gawmna ahi hi.

Mangkang te hong khanma in Tedim ah Pu Kam Hau’ galmatte simloh beh nampi 20 te teeng khawmin, pautaang, ngeina taang zang khawm thei hi, ci-in ki ciamteh hi.

Tua beh te:

(1)Sukte (2)Guite (3)Thahdo (4)Vaiphei (5)Khuangzang (6)Manlun (7)Mantuang (8)Munluah (9)Zilom (10)Naulak (11)Hatzaw (12)Hatlang (13)Lethil (14)Bawmkhai (15)Buansing (16)Valte (17)Hangluah (18)Tapsak (19)Gualnam (20)Tawmbing

Tedim khua inn 300 aphak laitak (AD-1810) khit ciangin Pu Kam Hau (sukte) makai in Pu Khoi Lam (Hatzaw) leh Pu Mang Gin (Hatlang) te tawh KAM HAU UPADI nabawl-a, Tedim gam taangpi a ki-ukna hi. Vaihawm upate lak ah Thawmte, Naulak(Zil-Om), Lethil, Samte behteng kihel hi.

Source: Vaphual.net [2010] Posted by:Carey Suante