Koireng tribe
This is a collection of articles archived for the excellence of their content. Readers will be able to edit existing articles and post new articles directly |
Koireng tribe
Eputhou Thangjing Koren Lai deity
By : Pr Kungsong Wanbe
The chronicles of Manipur such as Moirang Ningthourol Lampuba, Moirang Kangleirol, Cheitharol Kumpaba, Tilan Suoknaba etc and also many doctorates and historians has referred Eputhou Thangjing Koren (Koireng) lai and Koren (Koireng) tribe. Let us see the following one by one briefly. First, Dr. M.T. Laiba’s the Geography of Manipur, the revised and enlarged edition, 1992 on page 34 noted that Eputhou Thangjing, Maikei Ngakpa lai and Koireng tribe. In page 45 noted that, thus we can refer to the story of Moirang Thangjing Koren lai, Thangjing Makei Ngakpa, a demigod, relationship with Moirang and Koireng people.
Second, Prof. Gangmumei Kabui’s the Koirengs of Manipur on page 64 says that Koireng villager worship the nearly Meitei deities. For example, the villages who are in the eastern face of Koubru mountain worship Koubru as their presiding deity. Koubru is a God worshipped by the Meiteis and is supposed to dwell at the Koubru peak. Likewise, it is claimed that God Thangjing, the presiding deity of Moirang in Manipur Valley was originally a Koireng God when the Koirengs were settled at Thangjing hills in southwest Manipur hills. After Koirengs were defeated by the Moirangs they started worshipping the deity. Even today, god Thangjing is referred to as Koren (Koireng) lai, the god of the Koren (Koireng). Third, Shri Khwairakpam Nipamacha’s article in Poknapham of February 2, 2002 says that in the early time the Koireng people were worshipped god Thangjing and thus god Thangjing was the god of Koireng. Thus the Meitei singers referred as Eputhou Thangjing Koren lai. This shows that god Thangjing is me god of Koireng. When Moirang people become powerful they starts worshipping the god Thangjing.
Fourth, Dr. M.T. Achou’s article in Poknapham of January 6, 2008 says that god Thangjing was formerly at Thangjing hill top before the god was brought down to Moirang Valley. The god Thangjing was firstly worshipped by the Koirengs at the time they settled in and around Thangjing hills. While the Koirengs were in Thangjing hills the Moirang king fought war against the Koirengs and the Koirengs defeats the Moirang king, many times and at last the Moirang king defeated the Koirengs. After Koirengs were defeated some group of Koireng have taken the statue of the Eputhou Thangjing Koireng lai from Thangjing hill and settled with at Kwarok Mantak near Kakching. Like as the valley people could not forget the god Thangjing Koren lai, the Koirengs are also could not forget their god Thangjing Koren (Koireng) lai. Besides the history given above Dr. M.T. Achou had also written that Eputhou Thangjing Koren lai taken/married a Koren women called Koren Leima like as Eputhou Wangbren marry one Anal Woman. The writer further said that on one Nongmaijing (Sunday) in the month of Sajibu (April), the Eputhou Thangjing Koren lai came with his wife Koren Leima to Moirang valley on the way through Ngankha hill range.
Fifth, Shri Usham Dhananjoy Singh’s article in Poknapham of April 21, 1998 says that in early 6th century A.D. the Koireng have settled at lungrel inside at present Churachandpur district but not, long ago the Koirengs had reached at Thangjing hill and started worshipping Eputhou Thangjing and from that time onward god Thangjing is called Koren (Koireng) lai. Besides the Moirang king make war with the Koirengs there was also a great devastated fire havoc, so the Koirengs left Thangjing hill and came to Laimanai and settled there. Some of them went and settled on Koubru hill. The writer also said that during the reign of Chothe Thangwai Pakhangba the Moirang king defeated the Koireng leader called Nungnangchuong at Yoiren Khungum Koireng village. In the year 1404 to 1432 Maharaja Meidingu Punsiba defeated the Koireng of Koubru hill. The king had taken the magical sword of the Koireng called by them Chemrangpa (in Meitei Koireng Thangshang). The writer also said that Maharja Meidingu Garibaniwaj make use the Koirang soldiers to drive out the Burmese from the soil of Kangleipak, now Manipur.
Lastly but not the least, nowadays some people from tribal community claim that their community leaders were ‘the king of Manipur and Eputhou Thangjing Koren lai is also belong to their tribe. But those claim are picked up only fiction story. As noted above Eputhou Thangjing lai is Koren (Koireng) lai. There are also only two tribal names who were among the kings of Manipur. In the first part/book of Moirang Ningthourol Lambuba on pages 90 and 141 Chothe Thangwai Pakhangba and Koren (Koireng) Ningthouba are mentioned. Therefore Eputhou Thangjing Koren lai is an original god of Koren (Koireng) tribe. May God bless the people of Kangleipak/Manipur.
Dormitory system
Dormitory system of Koireng tribe
Many writers had mentioned that the Koirengs are one of the smallest tribes of India’s Northeastern region which is a meeting group of various racial and cultural elements in this part of Asia. Despite their small population, the Koirengs have a rich cultural heritage of which the people themselves are proud of. Their folklore, religious hymns and beautiful songs speak volume for the cultural richness.
The Koirengs are referred by both the Chronicles of Manipur and the British writers. For today I’ll not mention all the racial and cultural of the Koirengs, out of which let me write down the system of Koireng Dormitory. The Koireng have a social institution of the male dormitory call by them Sier. Every Koireng village has one male dormitory. There is no female dormitory. Only the bachelors of the village can be admitted to the Sier after reaching the age of the puberty. There is no any particular rite of initiation of the boys to the Sier. So long the boy remains unmarried he continues to be a member of the Sier. The dormitory is housed in and elder’s house until they construct a separate Sier house. Usually the Sier is construct at the corner of the village. The function of the dormitory system is to impart informal educatiott in tradition life, craft and culture of the Koireng community. The dormitory also provides a community life for the youths and inculcates a strong sense of unity, discipline and corporate life. They also acted as guard house and the members of the dormitory look after the difference of the village. Naturally the rules ofthe dormitory are very strict and any violation of the rules brings heavy punishment on the erring boys. Attendance of the dormitory is compulsory. The boys come to the dormitory after evening meal and sleep there.
There are two grades among the members of the dormitory in the basis of age. Age is strongly respected in Koireng society. The senior members are called REIBAK whereas the junior are called SIERNAI. Two persons from amongst the senior are known as SIER-UPA (Head of the dormitory). One interesting point is that the Sier Upa may chosen from amongst the members of the KHUO (the village council) which is the organization of the married persons including married females of the village. The duties of the head of the dormitory are to control the affairs and activities of the dormitory to maintain discipline among the members and promote cooperative social action. The junior members are assigned with the collection of fire wood from nearby jungles. The members are taught to dance, sing, play, tell folk tales and folklore in the dormitory. The seniors use generally to train the junior in handicraft specially basketry and warfare and in handling of weapons. Even moral instruction covering marriage affairs are also imparted. The dormitory also acts as a recreational centre for the youths of the village. The members of the dormitory render joint communal service to individual families during marriage, sacrifices, housebuildings, harvesting or cutting jhum fields for cultivation or the village community works. The dormitory sometimes settle small cases mostly among its member even before reference to the village council.
One important function of the dormitory in early times was the protection of the village from enemies and wild animals. Thus all weapons, dao, spear, bow and arrows are kept in the dormitory. The leaders of the dormitory trains up the Youngman to be an ideal member of the Koireng community. It may be mentioned that though the origin of the dormitory is obscure it can be safely summarized that the need to impart traditional education to young man and provide protection to the village from hostile enemies must have been the basic factors leading to the emergence of the dormitory which is a fundamental social institution of the Koireng tribe. Thus with the coming of educational institution and safety and security provided by the regular administration, the functions of the dormitory have been greatly minimised leading ultimately to the decline of this institution. It has now become more or less a nominal organization, performing ritual roles during festivals, sacrifice and social actions.
Lastly but not the least, even though there is no female organization in the traditional Koireng society. It does not mean that the Koireng female occupy a low position in the society. The status of Koireng women is quite high. Their economic role is very important reason for the stability of Koireng society. The women are give~ some role in administration of the village, women member is represented in the village council. There are many Koireng women well versed in Koireng folklore, custom and tradition and a lady informant of this survey is a recognized authority on Koireng customary laws.
