|
The Chothe tribe is one of the Old Kuki group of clans of the Kuki people found in some parts of Manipur, India. Some historians and anthropologists had recorded them as "Purums" which is a misnomer. At times the Chothe have been confused with the Purum of India. ==Social administration== Chothe villages form an executive body to administer themselves. Often an opposition group will also be formed to help scrutinize the functioning of the governing body of the village. Whenever a new Chothe village is established, its leaders are elected through competitions participated in by the representatives of each clan of the tribe. Then the posts are distributed according to the merits of the competitors. The governing body of a Chothe village is called "Hloukal." The Hloukal hold its meeting at a meeting place called "Ruisang" built of wood and thatch. There are usually seven different posts in the Chothe village government. Each of these seven posts is held by the seven main clans. Apart from the Hloukal the Chothes also have another body called the "Loumi" represented by the same clans of the community. The body also has seven posts which are transferable from one clan to another. This body acts as the opposition to the village administration. The Loumi participate in all meetings called by the Hloukal. In general, the Hloukal cannot make important decisions without the consent of the Loumi. The Loumi also has the right to dismiss any member of the Hloukal but only with the support of its own members and the elders of the village. This system of semi-democratic self-administration tradition has always been a part of Chothe history. SOCIAL ORGANISATION It is interesting how the Chothes established their villages and administer themselves. When they choose a place for settlement, the priests and elders perform various forms of rituals. Bad and good omens were predicted through these rituals. In one case, the neck of a cock was slit with a knife, leaving it half-alive and let go within the location chosen for settlement. If the cock fell dead on its right side, it was interpreted as a bad omen (SHII), that is, it was not good to settle in that particular place. If the cock fell dead on its left side, it was a good omen (CHANG), that is, it is fortunate to settle at the place; and they would settle in that place. After constructing their houses, it was time to choose leaders to administer the village. Under the strict observation of esteemed elders, competitions were held to fill up the posts in the village administrative organization that consists of a governing group (Hloukal) and opposition/steering group (Loumi). The Chothe tribe has seven major clans. CLANS SUB-SIBS Makan---Kankung, Kankung, Laishi. Mareem---Rimphungchong, Rimkung, Rimkelek, Piling. Yuhlung---Trangkim. Khiyaang---Aihung, Lungkung, Khiyaang-Inpi, Khiyaang-Inte. Thao---Thaokung, Thaorun, Thaochungchung. Rangshai---Teyu. Parpa-Rakung---No sub sib. Each main seven clans would nominate a representative in such competitions who were to follow strict rules and regulations. The first one to see the sunrise or stood first in any other competition was made the village chief, Hulaak. Like this, the competitor who came in second rank would hold the post of the village’s assistant chief, Luk-laak. The remaining main posts and other subsidiary posts would be distributed among the rest of the competitors, based on their ranks in the competitions.A competitor may be substituted by another man from his own clam depending upon the wisdom and consent of the village elders. The officials given the said posts collectively form the governing/executive committee called Hloukal. In the case of the steering or opposition group Loumi, its officials were selected from the rest of the competitors. The chief of Loumi belongs to the clan that holds the position of Changrui in the Hloukal. In that reversed order, a clansman belonging to the Hulaak in the Hloukal would hold the lowest post in the Loumi establishment (i.e. Changrui).The administrative posts of the governing establishments (both Hloukal and Loumi) are semi-democratically transferred from one to another. This traditional form of administrating themselves had existed since ages. To speak in other words, this tradition of self-administration was adopted since they set foot on this earth. Each of the seven clans hold one of the seven posts created in both the Hloukal and the Loumi. Both Hloukal and Loumi have seven prominent posts each. The posts in the Hloukal are Hulaak (Chief) Luklaak (Assistant Chief) Yupaal-Ulin (in charge of religious rites and festivals) Yupaal-Naopang (also in charge of traditional rites and customs) Keirung (in charge of granary and stocks) Shelrung (in charge of economic and financial affairs) Changrui (in charge of propagating information) Another group of the same seven clans will form a committee called Loumi. This Loumi acts as the opposition or steering group in the village administration. It observes the functioning of the Hloukal. The posts in the Loumi are Hancha (Opposition leader) Hithaang (second opposition leader) Hunchal Yupaal Asuh-arang Tlongthichoi-Ulin Tlongthichoi-Naopang There is no definite tenure for any of the posts in the administrative establishments. All the posts are transferred from one another. When the chief (Hulaak) likes to retire, he will transferred his post to his assistant, Luklaak. The Luklaak becomes the chief and hands over his earlier post to his immediate subordinate. This system continues until the post of Changrui is vacant and taken over by a clansman from the one who had earlier been the chief. The tradition continues uninterrupted for ages. The opposition group, Loumi also follows this same system. A Chothe village has a traditional community hall called Ruisang, where the Hloukal and the Loumi hold meetings. This Ruisang also serves as the village court. Whenever there is a meeting or function in a village, it is mandatory that the Opposition leader, Hancha be given a special spot to sit or just next to the village Chief. To change a village Chief, the members of the Loumi or those of the Hloukal call for a meeting. Then, the Chief vacates his office and his Assistant would replace him. The same tradition applies in the case of the Loumi too. If a villager commits any crime and attracts the attention of the Hloukal, the administrator in the Hloukal and representing the clan, to which the accused belongs, would be compelled to resign from his post. His vacant post will be filled by his immediate subordinate till another man belonging to his own clan takes over the post of the Changrui.In the hierarchy of the village organization Hloukal, the post of Changrui is regarded as the lowest. Different forms of punishing criminals were practiced in the olden days. In one case, Another group of people called RUI assists the village administrators. The Hloukal appoints them. The duties of the RUI include serving and ushering people; perform errands, and others as instructed by their superiors. This Rui was again divided into Rui-Ulin and Rui-Naopang, that is, Senior and Junior groups. There was a post called Rui-tolpa. It means the youngest of the Rui members or the lowest ranking member of the Rui. Notification for a meeting or important event is announced by a village crier, called Ahu Paochel. The Changrui appoints the Ahu Paochel from time to time. In many cases, the Changrui himself takes over the duties of the Ahu Paochel. He roams around the corners of the village and shouts aloud the information. He normally chooses evenings as the suitable time to announce information. The villagers are bound to return from their works, in the evening. The word ‘King’ (Areng) was also used to address a village chief. A function with much pomp and fanfare is held in honored of the newly elevated Chief. Dances and songs areperformed in the new Chief’s lawn. The villagers carry the Chief on a palanquin to participate in festivals.One song sang in such function goes like this, ‘Kareng-o, ahra-o kareng-o Reng-o, sansum ahra-e, kareng-o Reng-o, sansum ahra-e, kareng-o Satai phon-ang ahra-e, kareng-o Satai phon-ang ahra-e, kareng-o Kareng thingphun thingnah yaam trai ahra o, kareng-o Rello huiva, hring-ah bawm ae kareng-o Rello huiva, hring-ah bawm ae kareng-o Kung-ah saisim aw, hring-a chun-ae, kareng-o. IMPORTANT VILLAGE OFFICIALS: The earlier Chothe village also had ‘Athiempu’ (Priest) who led all kinds of rites and festivals. Athiempuwas the only one who could communicate with the gods, particularly the Lunchungpa. He had the ability to go to the wilderness and bring back the soul of a dying person. His official residence is called Laphaal. Everyone feared him. The Athiempu would occasionally perform rites at the main entrance gate of the village called Palthong.The rites were performed to bring good fortunes and ward of evil spirits. He sacrificed rice, eatables and animals like cats to the village deity, Lungchungpa. Heads of the animals sacrificed to the village deities were stickup in poles.The seat of the deity Lungchungpa is called Laaman. Renchang assisted in selecting songs and led in singing in festivals and rituals. Sahpuserved in the worshipping place on behalf of a clan. Each clan took turns in serving in the place of worship. Asheiassisted in organizing rites of the festivals andWelchangassisted the YupaalUlin in religious rites.Huludengpawas a village official who was responsible for offering a portion of wine or eatables to the deities before a festival or rite commenced. Potchoipa oversaw the things meant for the dead. There were Potchoipa-Ulin and his junior, Potchoipa-Naopang. Yuzong-Ulin was the Chief winemaker (or head of winery) and assisted by Yuzong-Naopang. OTHER MANDATORY ORGANISATIONS OR SITUATIONS: BLACKSMITHY: A Chothe village used to have an official blacksmith called THIRSUH. The residence of THIRSUH was also known as THIRSUH INN. He too had students to replace him when he retired. He and his co-workers were responsible for making tools and objects needed in the villagers. ATOO (spade), ATOOTE (garden spade or smaller version of a common spade), CHAMTLUN (sword that was bended on its upper flat body and had pointed tip), CHAM(sword of an ordinary design), AREI (axe), SEI (spear), THAL (bow), THALRU (arrow), SANGKAI (small and long dagger with curved shape), were his common creations. The Chothes had spears of different shapes and sizes. YOUTHS’ DORMITORY: An early Chothe village used to have a common granary managed by the Keirung.A youths’ dormitory called KANGSHEL SANG was also a main part of a village. It was normally constructed near the main entrance of the village (Palthong). The Kangshel Sang was divided intotwo groups, Kangthar-Ulin (senior group or leader of Senior Bachelors’ group) and Kangthar-Naopang (junior group or leader of Junior Bachelors’ group). Their main role was to protect the village from the attack of outsiders, whom they called Tairam mee. They took turns in sleeping in the dormitory at nights. During the nights, they locked the doors or gates which they termed as Kulvul Kal.Kangthar-Ulin was the overall head of the groups; he had disciples or followers known as RUI or ROOI.The word, RUI, is sometimes used to address a person as a comrade. There was a tradition called ARUI YONG where the Kangthar-Ulin sought for his replacement. He visited homes, selected one of the infants to replace him in the future, and offered his own necklace (hri) to the child. He informed the child’s parents that, the chosen would be his RUI. He then started addressing the child as ‘CHIMRUI’ which means ‘compatriot’. As the child grew, the Kangthar-Ulin offered meats and other items to the child’s parents and took the child under his care and tutelage. When the Kangthar-Ulin, the head of the bachelors, got married, he would vacate his post. Therefore, he would pass on his responsibilities to the child he had nurtured. Offering gifts, advice and instructions, the Kangthar Ulin passed on his post to his heir or replacement. In turn, the new Kangthar-Ulin would offer gifts and specially made wine to the former Kangthar-Ulin and expressed his gratitude and farewell in the form of songs. In the olden days, discipline was one of the most important qualities expected from a person. It was considered a sacrilege when a man disobeyed or questioned the instructions of a person older than him or holding an office of high rank. When a man was found not to respect his elders or village officials, burning firewood was used to thrash him on his back. NORMS OF MIGRATION: The Chothe people still practice this unique tradition pertaining to a person emigrating from one village to another. When a resident of a Chothe village desires to settle somewhere else, he needs to give prior information to the governing establishment of the village in which he presently lives. The authority would instruct him not to leave any dues if he happens to have. At the same time, the spot where he had settled would become the property of the village, unless the man chose to let any of his relative of the same village to settle. Traditionally, a person desiring to leave the village has to offer a swine of six feet long, a large jar of wine, and other things to the village authority. This tradition is called PAALROP KANNA or HU HOUNA. On the other hand, a person who wants to settle in a Chothe village has to take the permission of that village’s authority to do so. He has the right to select a spot in the village for settling, but the authority has the right to veto his choice. He has to offer swine, rice beer, and wine among others as required to the village authority. This tradition is called HULUTNA. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Chothe people」の詳細全文を読む スポンサード リンク
|