The Maring tribe: Society and polity
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Contents |
Authorship
Text: Maring Uparup Assembly (MUA)
Project coordinators: Parhai Kothil, Pastor Ezekiel Keisha, Khullak Mokhulshim, Larung Koin Dangshawa, Kansam Moran Kleya and Dangsawa Moran Maring.
Photographs: Rashingam Ngoruh and Ramesh Angom.
Design concept: Muidou Makunga
Indpaedia conversion: Parvez Dewan
CLANS OF THE MARING TRIBE
All the Maring villages had been consisted of different clans and sub-clans. There had been mainly four major clans which are known as (i) ‘Charang’ from the root clan ‘Rȧngmèi’or ‘Purȧngmèi,’ and (ii) ‘Dāngshā’ from the root clan ‘Khalserung,’ (iii) ‘Makung’ from the root clan ‘Kungkrûng,’ (iv) ‘Tontāng’ from the root clan ‘Tãngkirung’ or ‘Tãngkrûng.’ And from these four major clans, different sub-clans have been further divided.
They are as follows:
Table
|
|
a |
b |
c |
d |
|
|
Root-Clans |
Major-Clans: |
Poetic Names: |
Sub-Clans: |
|
1 |
Rangmèi/ Rangmèithil/Rāngshon |
Charȧng: |
(Shêllei) |
Lámthaka, Khaling (Donpa/Lhākpa), Thoumān |
|
2 |
Khalse/Kahlserung |
Dāngshā: |
(Darlei) |
Medārshang, Kantrimma, Dumdeya and Nāngshā) |
|
3 |
Kungkrung/Maku-Tõlnukrung |
Makunga |
(Yorshung) |
Maku, Yunglāmma, Makungyor (Hongsha), Moninga, Koninga, Inpi) |
|
4 |
Tãngkrung/Tãngkirung/ Tāngmansou/Tāngmanthrāl |
Tontānga |
(Parshung) |
Kànsou, Thoupong, Sāka, Ronglo, Marem, Khlewa, Narhāng. |
Table ends
KHOLAMUN LHOU-URPU (PRIESTLY OFFICE)
The Kholamun (Rlhāmun) or the Village Altar is the sacred place where the sacrifices and offerings are made in the ritual life of the Marings. “Khulpu” is the priest from the Charȧng clan (Rȧngmei) and he is assisted by other three associate priests from the other three clans such as Khullak (Dāngshā), Wairok (Makung), and Youtuwa (Tontāng-Tãngkrung). In the village agricultural functions, Dāngshā plays an important role in seed sowing (Trunwai tlā/bāl-tlā), and he can be assisted by Youtu in his ritualistic functions at any time required. And “Wairok” plays the important roles of the warfare duties as prophet/diviner/seer/shoot-sayer etc, to chant/inquire of the future and fate of the war. And Youtuwa (Tontāng-Tãngkrung) plays the most important role of the patriotic duties as “Úi-Ihourui” which means the commander-in-chief (keeper of dogs) in the battlefield. And he acts “Lhoúwa” which means the Hero of the warfare. But he can also play or act in all-round duties and functions in the absence of the other three clans’ heads (Khulpu, Khullak & Wairok) to be Priestly functionary Head in the village Altar, to be leader of seed sowing and also to be the prophet in the matter of the warfare & battle.
SOCIAL INSTITUTIONS
RKHĀNG
“Rkhāng” is a Social Institution of the Maring community, where all the youths are imparted social/tribal norms, customary laws and arts/crafts of the tribe/village/community which prepare them to lead a better life. Every youth is a must to enrol their names in this Rkhāng before being married. This is an important institution that every village must set up. Like the other Naga tribes, they maintained this institution as Dormitory for the boys/bachelors and girls/maidens of the villages. This “Rkhāng” in local term or “Morung” the common term of the Nagas had been established separately for the bachelors and the maidens, whereas some other Naga tribes like Rongmeis have the Morungs/dormitories separately for the girls, married women, boys and the married men of the village. The Marings practiced these systems till the first half of 20th century, and even after the dawn of Christianity (during 1960s). Traditionally, the attainment of marriageable age of the boys or girls was determined by being a member of this institution - “the Rkhāng.” Therefore, dormitory membership was a pre-requisite qualification for their marriage of the Maring girls and boys.
Rkhāng or Morung was the centre of social, religious and cultural life among the Marings. All sorts of tasks are allotted to the youths by the elders of the village and the seniors who were regarded as the authority to the dormitory and who were especially designated/assigned to the same tasks in the community Rkhāngs. It was in the Rkhāng/Morung that young boys and young girls learnt lessons on community living. The Rkhāng gymnasium turns out to be the centre in producing skillful sportsmen, wrestlers and warriors, and besides these, the lessons on leadership are also being imparted. Further, the youths become acquainted with the history of the tribe/community, the culture, folklores, songs, musical instruments and dances. Thus, the Rkhāng/Morung acts both as a training school/institution in the art of life as well as a club for entertainment and fun. Indeed no social functions in the village/ community is arranged or managed without the helps of the Rkhāng members who contribute various duties and responsibilities among themselves on the basis of their seniority in the Rkhāng. The older members of the Rkhāng shoulder a greater responsibility than probationers/juniors or newly initiated members.
The Rkhāng members sometimes arranged entertainments in the forms of dancing, singing (Rkhāng knúy, Rkhāng-laa shā, Shrengsẽng chũn, etc.) or games & sports in the village feasts or festivals, religious get-togethers or wedding ceremonies, etc. Such entertainments and funs performed by them redeem the people of the village/surrounding villages from the monotony of their daily routine works. Besides, the Rkhāng youths also attended to different kinds of tasks such as collecting the materials for construction of new house (bamboo, thatches, woods/pillars) etc. bringing firewoods for cooking and bonfire, fetching water, distribution of meat to every household, etc, whenever there is any village or religious ceremonies and functions. As the members attend learning sessions and entertainments in the Rkhāng, each of them brought a piece of dried wood each day in the evening for the regulation of fire in Rkhāng which is called as ‘meirup híng’ and sleep there. If one fails to bring mèirup híng, he/she bears the punishment/fine for it.
There are two separate house of Rkhāng, one is meant for the Bachelors/boys and the other is meant for the maidens/girls. The boys Dormitory is known as “Kartlàng Rkhāng.” And the girls dormitory is known as “Nangāka Rkhāng.” Each Rkhāng has its own leaders and authority who look after the affairs of each Rkhāng. And each Rkhāng maintains strict discipline separately, but their rules & regulations were almost the same. The leader or head of the Rkhāng are called “Khāngshellak,” or “Kartláng Úpa,” for the bachelors’ dormitory and that of the Nangāka Rkhāng (girls’ dormitory) is called “Khāngshellak” or “Nangāka Úpa.” The Bachelor’s Rkhāng/Dormitory is totally out of bound for women (girls) because they believed that it brings a bad luck to the entire village if the girl or women enters into the Rkhāng without any purpose. They also believed that bad luck comes in diverse ways - that the hunters returned empty handed and disappointed, the defeat or casualties is suffered in case of war, etc. Hence, women’s entry into the Rkhāng is strictly prohibited.
Membership of a Rkhāng was an elaborate affair. The actual initiation was preceded by a period of probation which enables young members to know what is expected of them as members of the Rkhāng. At the initial stage of membership, the young boys/girls had to bear several ordeals and trials in order to qualify as a member. Sometimes, they had to bear a series of ragging treated by the senior members. They were made to gather fuel/fire woods, fetch water, cook food and run errands and at the same time, attend their personal comforts. The junior members expected to emerge unscattered and undaunted for all these trials. After a period of three years, one becomes a senior member and assumes bigger responsibilities in connection with the administrations and running of the Rkhāng.
The Rkhāng, like any other institutions, has its own sets of rules and regulations even though they were not in written forms. Though no one from outside interferes in its administrations, the inmates understandably come within the perview of the village authority and are liable to be punish for breaking any traditional or customary laws and rituals. The Rkhāng may aptly be called a microcorm of the village and like the village; it has its own council who are the office bearers in the pattern of the village administration. Discipline seems to be the keyword for the purpose of smooth running of the Rkhāng (both boys & girls Rkhāngs).
Originally the Rkhāng was constructed by the villagers, but the maintenance was vested upon its members. If a Rkhāng falls into a state of despair so as to necessitate dismantling, this is also to be carried out by the members of the Rkhāng. Construction of a new Rkhāng meant much feastings and ceremonies in which the entire village would be involved. The cost of the feast and ceremony was mainly in the forms of rice, meat and rice beers (chãk-án & tũl) borne by the families of the village. Every Rkhāng member brings the requisite amount of rice, rice-beers and meat/vegetables etc. from his/her home and gives it to the common Rkhāng fund where the feast were arranged. While the Rkhāng is maintained by the youths, it was financed by their parents.
Thus, the Rkhāng systems of the Maring Nagas were a typical institution from where all the necessities and pre-requisite qualifications of the young people (boys & girls) were imparted/ taught. The Rkhāng’s importance has been degraded with the change of time, faith and political changes. Most importantly, the dawn of Christianity brought a drastic change in its wake. The jealous Missionaries frown upon certain traditional practices which led many tribes to give up such practices. Maring is one of such tribes which have given up the maintenance of Rkhāng about few decades ago. And during the stay in the Rkhāng, it was easy to determine the maturity of a person (boy or girl), but with the end of its systems, it has become difficult to decide whether a boy or a girl is really matured or whether they have attained the marriageable age or not.
POLITICAL ORGANISATION
Every Maring village has been autonomous. Most of the village consists of different clans or four major clans. Every village has been ruled by the village chiefs (i.e. Khulpu-Khullak) with the help of the village council, who were collectively elected from different clans and sub-clans, who were supposed to be capable of handling the village affairs. The chief or the Khullak plays the role of administrative head, and lead the ministry of political affairs, social justices, and external (outside village/community) affairs. The Khulpu plays the role of priestly head in the village. All ritualistic functions and ceremonies are being performed by him (khulpu) or under his guidance and advices.
The Marings have been preserving their own unwritten constitutions. Even though the constitutions were not in written forms, nobody dares to go against these customary laws.
SOCIO-ECONOMIC LIFE
The Socio-Economic life of the Maring Nagas itself shows that this Community had been living in a well organized social life and their economy was self-sufficient and independent tribe. There is a strong force of mutual love and respect which is the asset of social harmony. Every individual respects the customary laws and religious practices. Family is composed of married couple and children with their grand parents. The eldest son after marriage remains with his parents (father, mother & grand parents) as an heir of the family inheriting all the household properties of the father, whereas younger sons shift to the new houses with their wives and children. However, there are cases where the Will the father stands and properties were divided equally amongst the sons. Thus, the eldest son takes care of old parents, unmarried younger brothers & sisters, even the grand-parents if they still alive. Whereas, where the will of the father stands, he can stay with any of the sons and let him inherit the household properties.
The Maring Naga society is a patriarchal society. Father is regarded as head of the family and holds a high status in the society. And the Maring nature of kinship terminology is classificatory since it does not describe the speakers exact relationship to the persons addressed. For example “uwacha” is refered both to mother’s sister and brother’s wife or the wife of the paternal younger uncle’s. Each son and daughter has different names from birth.
Inheritance and successions of the Maring Naga community is of primogeniture. The eldest sons inherit the parental properties of the family both movable and immovable. Women are not entitled (reject the right to own) any immovable properties of their parents. However, on the generosity of her father, she may get some share at the time of her marriage. And if the family does not have a son (to be heir), the nearest male kin can inherit the properties of that family.
Cross-cousin marriage (puwachã kloú) is the most preferential and common form of marriage in the community and is a must as a whole. One can marry one’s mother’s brother’s daughter and the relationship is called “puwa mànnei kloú,” and maintained as “Níni hillam¬ thũng,” but one cannot marry one’s father’s sister’s daughter, which is considered as “yũ kloú,” or “Puwa hillam-kalleng.” The marriage exchange (i.e.to say: the giver is always giver) was not practiced in the community. But the engaged or arranged marriage was a common practice. But at the same time love marriage was also not completely absent in the community. Though love marriage exists in the community, it is very rare or seldom happened and almost every marriage takes place with the full consent of the parents from both sides of the families. The marriage process takes place for complete three years (nû kngai).
The most preferential form of marriage was the endogamy (marriage amongst the own community/villagers). So, marriage was always preferred within their own tribe/village, because helping hands are more closely available with endogamy. Monogamy (married one wife) system was practiced however, but polygamy was also not completely absent. Incest marriage (pinglam kloú) was strictly prohibited and if happened (a rare case), a punishment was being imposed under the customary laws and practices. The mode of punishment is called “Múngna” where a heavy fine of penalty was imposed and the couples were excommunicated or expelled from the society/village/community. Bride price (nûmȧn) system was practiced by the Maring community. The elements of the bride prices are mostly metal gongs (dār) and mithuns (shirim/shel). Divorce was strictly prohibited and if happens a fine or punishment is imposed against the culprit accordingly.
NAMES & TITLES
NAMES & TITLES
SYSTEM OF GIVING NAMES & TITLES IN MARINGSbb
(MINLÁM ÛNGNEI LÁMMIT)
MARING ENGLISH
1. Lhoúwa - Hero (Patriot)
2. Lhoúwi - Heroine (Patriotess)
3. Lhouyāng - Mister (Mr.)/boy
4. Reidāng - Miss (Ms)/Girl
5. Sámkhu - Mistress (Mrs)/Woman
6. Nũwi - Mother
7. Pãwa - Father
8. Pātër - Grand pa (Grand Father)
9. Nutër - Grand ma (Grand Mother)
10. Pãtáng - Uncle (Father’s elder brother)
11. Pãpa (Pãmo/Pãko/Pãme/
Pãngte/Pãtul), etc - Uncle (Father’s Younger Brother)
12. Nũtáng - Aunty (Father’s elder brother’s wife)
13. Ûwa (ûwacha) - Aunty (Father’s younger brother’s wife)
14. Pũtáng - Maternal elder uncle (mother’s elder brother).
15. Pũpu - Maternal younger uncle (Mother’s younger brother).
16. Pũwa - Father-in-law
17. Pípi - Mother-in-Iaw/Maternal Anti.
18. Mrȧng - Father-in-law /Father’s Sister’s Husband.
19. Níntáng - Father’s elder Sister.
20. Níncha - Father’s younger Sister.
21. Nute/Nuto/Nupe/Nukham, etc- Mother’s/wife’s younger sister.
22. Níni - Mother-in-law.
23. Teiwi - Elder Brother’s wife/Sister-in-Iaw.
24. Teiwa - Elder Sister’s Husband/Brother-in-Iaw.
25. Kmākpa - Son-in-law
26. Mouwi - Daughter-in-law.
27. Kāpui - Friend/Chum
28. Puiyũ - Nephew.
29. Mánnei - Maternal cousin (Mother’s brother’s Son/daughter.
30. Lungtrim - Sister (Common feminine)
31. Shẽlkhu - Son-in-law and Daughter-in-Iaw’s Parents
32. Nengpai - Brother-in-Iaw’s friendship.
33. Nû - Wife
34. Shál - Husband
35. Yũ - Cousin/Nephew/Niece
36. Ngaimȧnkhoú Nangāka - Betrothed Girl/Fiance
37 Yũwa - Sister’s Son/Brother’s Son
38. Yũwi - Sister’s/Brother’s Daughter (Niece)
39. Kartlang Úpā/Nangāk Úpā - Spinster(s)
40. Kartlanga - Bachelor
41. Nangāka - Damsel/Unmarried girl
42. Napuinû - Married lady/Woman.
43. Mashálla - Married man
See also
The Maring tribe: Culture and lifestyle <> The Maring tribe: Customs and beliefs <> The Maring tribe: Economy <> The Maring tribe: History <> The Maring tribe: Laws and administration <> The Maring tribe: Society and polity <>The Maring tribe: Sports and pastimes …all in English;
and
Maring: Lei Chuinei Lammit/Ayil (Nu-Kungnei Ayil) and and Maring: Nu-Ngainei Làmmit/Ayil in the Maring language (Roman script).
