A Brief Introduction of Poumai Naga in Northeast India

The Poumai Naga country is geographically located in Manipur and Phek district in Nagaland. The Poumai Naga is one of the oldest and largest Naga tribe in Manipur. According to the Hill house tax in 2001, the total population of the Poumai tribe is 151,005. (Including the Poumai in Nagaland). About 95.7% of the total population of Poumai is in the Senapati district, Manipur. There are four villages in Phek district of Nagaland with a population of about 6,500 people. There are 33 different tribes in the hills of Manipur and the major tribes are the Poumai Naga, Tangkhul, Thadou, the Kabuis, Paite and Hmar. The major tribes in the district are the Poumai Naga, Mao, Maram, Liangmei, Kukis etc. About 42.3% of the total population in Senapati district is Poumai Naga, which is the single largest tribe in the district.

The Poumai Naga People: The Poumai Naga tribe is a major tribe and one of the oldest among Nagas. The word Poumai is derived from two syllables “POU” and “MAI”. “POU” was the progenitor of Poumai and “MAI” is the descendants of POU. In other words, POU is the name of the ancestor and his descendants are known as POUMAI. The literal meaning of POUMAI means “People of Pou”. The descendants of POU were MEO, LEO and PAO. The Poumai Naga tribe was recognized as a separate tribe by the Central Government of India under the Constitution of Scheduled Caste and Scheduled tribe Order (Amendment) Act 2002. The Poumai Naga is considered an important tribe in Manipur and Nagaland since times immemorial. Their Pottery and Poutai (Pou salt) production was well known to the entire tribal areas in Manipur and Nagaland since ancient times. The whole Poumai Naga community is divided into three units or circles for administrative convenience as – 1. Paomata Circle 2. Lepaona Circle 3. Chiliive Circle The Poumai Naga took the wave of migration from Makhel (dispersal site of Naga) in two directions-Northeast and South East direction. The descendant of Liio (Lepaona) took the southeast direction and settled at Koide village under the leadership of Chief Rokhuo. The descendants of Pao (Paomata) took the northeast direction and settled at Saranamai village after the four Chiefs were chosen to head the new settlement. The descendants of Prou (Chiliive) also went in the northeast direction and settled at Prouphii. However some believed that all the Poumai first migrated to Saranamai and then migrated to different circles or areas.

Socio-cultural Profile: Before the arrival of the British to the Naga Hills, the Poumai Nagas were not exposed to the outside world. Headhunting at this time was at its zenith, with lots of pride but hatred, fear and jealousy filled their hearts. Fishing, hunting and shifting cultivation were the main occupations in the pre- British period. The Poumai Naga had no caste system in terms of high or low, pure and untouchables, rich or poor.

Family: The Poumai Naga community believes in a patriarchal family system. In many of the Naga villages, large families ranging from to 8-10 members in a family are common. More members in the family at the time were considered a boon, since a large labour force was required to work in the paddy fields. The Poumai Naga community follows the patrialocal and monogamous family system. They have Nuclear families; with Joint families seldom found in the village.

Clan: A clan is generally a group of people who have one common ancestor. In every Poumai Naga village, there are some clans or khel as they are called, ranging from 2-6 khels. eg. Koide village has 6 Khels (Khii), Tungjoy has 3 Khels, Liyai Khullen has 4 Khels and Phaibung has 2 Khels. The size and number of Khels depends on the population size and presence of Khels from other villages.

Role of Clan Elders: The Poumai Naga follows a pure and direct democratic form of governance even in a small unit like the Clan. The elders of the Clan play an important role in keeping the community harmonious and peaceful within their own clan and with members of the other clans in the village. From each clan one or two representatives are selected to represent in the village council known as Kabora or Gaonbura (G.B). Community life: All the clans in the village are tied to each other by close bonds of community life. For instance, when a clan member falls sick during paddy transplantation or harvesting –it is commonly observed that the other people from the same clan or Khel come forward to help the sick in different ways.

Judicial Powers: The clan elders with their wisdom play an important role, settling disputes among their own clan members and with the other clans in the village. Any problem or clash between two clans is resolved by bringing it to the village Gaonburas (G.Bs) when they cannot settle it among themselves. The elders of the clan take on the responsibility of settling all kinds of disputes and work towards bringing in peace and prosperity for their clans.

Village: In antiquity, there were only two prominent Poumai village namely, Koide and Saranamai village but it has increased to 69 villages (Hill House Tax of 1999-2000). Some of the important characteristics of Poumai Naga villages show that every village is autonomous and self-sufficient in natural resources. Each village has a democratic system of governance. There is no caste system the system of landlordship is absent (Zamindari system). Beggars are unknown in the village as there is community land in every village for the benefit of the needy.

The Poumai Masou Me (Poumai Naga Union): The Poumai Masou Me (PMM) is the apex body and the largest social organization found in the Poumai Naga community. In addition to the PMM, there are a number of subordinate organizations that are actively involved in the over all development of Poumai community like:

i) Poumai Tsiidoumai Me, PTM (Poumai Students’ Organization)

ii) Poumai Naotoumai Me, PNM (Poumai Women Organization)

 iii) Chiliive Naga Union, CNU (North Eastern Poumai Organization)

iv) Lepaona Naga Union, LNU (South Eastern Poumai Organization)

v) Paomata Council, PC (Western Poumai Organization)

vi) Razeba Public Organization, RPO (Northern Poumai Organization in Nagaland).

Apart from these general organizations, there are Christian missionary organizations for spiritual development namely, Poumai Naga Baptist Association (PNBA) and Poumai Catholic Mai Me, (PCM).

Village Gate: The Poumai Naga villages are in a compact settlement. Earlier there were village gates in all the villages but now we can see only the depilated ancient gate in most of the villages. The village gatekeepers opened the gates in the morning and evening for the villagers.

Feast of Merit: The Feast of Merit “Zhosouyu” is a special ceremony observed among all the Naga tribes. The culture of Feast of Merit still exists in the Poumai Naga community. A person who performs the Feast of Merit is highly recognized and honored in society. Elwin Verrier writes, “The Feast of Merit brings the donor an honor both now and after death and henceforth he has the privilege to wear the ceremonial cloth and ornaments, and decorate his house in a special way”. In the Poumai Naga community a person who can afford to perform the Feast of Merit is eligible to wear Zhosa (Shawl for those who performed Feast of Merit). Zhosousa or Zhosa is a cloth of honor to be worn only those who have performed the Feast of Merit. In Poumai village, Liyai Khullen hosted the latest Feast of Merit in January 2004.

Headhunting: In Poumai tribe, headhunting is known as Reipeihuyou. The last headhunting case was reported in 1958, in India among the Naga tribes. The reasons for headhunting are complicated yet interesting. The belief was that by taking the head from another village, a new injection of vital and creative energy would come to the aggressors’ village when he brings the head home. So whenever there was no good harvest in the village, the warriors went out to other villages to bring the heads. It is also their belief that if they killed the animals in hunting, their misfortune vanishes. To bring a good harvest to the village or to restore good fortune the warriors and hunters would continue to hunt the head of man and animals. Another important reason of Headhunting practice among the Poumai village was also to raise the social status of the village and since everybody wants to be recognized in society the warrior brings the head. Headhunting was also practiced to attain manhood and to win the heart of the fairest girl of the village in marriage. In Poumai Naga tribe, when a warrior brought the head to the village, the village chief performed religious rites at his residence.

Festivals: Nii (Festival) is one of the important social activities for human beings since time immemorial. Festival is a time to celebrate together with the loved ones from far and near. There are some important religious festivals of Poumai Naga and it involves some religious rites and rituals. However in recent yeasr, the Christians celebrate all kinds of festival without any traditional religious rites and ritual. Some of the important festivals of Poumai Naga tribe are Thounii, Laonii, Paonii, Rounii, Loukanii, Khiinii, Taithounii, Donii, Daonii, Duhnii etc. Most of the festivals are celebrated only in some villages except the Thounii, Laonii and Paonii and Donii, which are celebrated in all the Poumai villages or circles.

Religion: In Poumai Naga villages, the people who believe in their traditional religion are known as Yaosomai. The literary meaning of Yaosomai means those who drinks rice beer or those who follow the rites and rituals of the King. The Poumai Naga believes in the existence of one supreme God called Rahmai. The literary meaning of Rahmai means Supreme God, the designer and the creator who will judge the good and evils acts of man. He is the god of above everything, powerful and controls everything, including all the gods residing on earth or above. Rahmai is same as Allah in Muslims; Jehovah in Christian; Bhraman in Hindu etc. The Poumai Nagas believe in life after death. The religious rituals and sacrifices of the Yaosomai are quite interesting to note. They conduct various rituals and sacrifices to appease their gods at the individual level and at the village level as a whole. They make religious rituals and sacrifices in time of success or in adversities. Some of the omen examinations are done from grain of paddy (Kiithou), small piece of split bamboo, Lou (a kind of scented small plant), Miithou (embers), Legs and intestine of strangled chicken etc.

Marriage: Marriage is not a matter of ephemera; it is a lifetime matter. Marriage is sacred and one is supposed to abide by the marriage vows to the end of their last breath. In Poumai Naga community, monogamy is practiced. There is no child marriage and dowry system. There is not bride price system among the Poumai community. Intermarriage between the same clan or Khel is prohibited. Marriage with ones own sister and paternal cousins is restricted but marriage with the maternal cousin is accepted. Generally, engagement takes place in the months of July and August. The wedding ceremonies are held in the month of September. In antiquity, arranged marriages were common in the Poumai community. But in the present situation, love marriages are becoming more common. In ancient times, old women administered the marriage ceremonies. After 2-3 months of marriage, the couple is given a special lunch and dinner known as Kotouyou. Kotouyou is a kind of honeymoon for the couple. The bridegroom is introduced to all the bride’s relatives and a good rapport is developed. Kotouyou is held after the harvest i.e. in the month of December or January.

Divorce: Naotayou (divorce) is not common in Poumai Naga society. There is no Marriage Act for the Poumai Naga but the customary law is applied to all the divorced couples. According to the customary laws, if the husband divorces his wife, he is liable to give his movable property to his wife. If the wife divorces her husband, she loses everything, including all the gifts she received during her marriage. Birth: There are some religious rituals and ceremonies performed after the birth. During the birth, the husband and some elderly women assist in delivering the child. In antique there was no doctor or hospital and delivering child is depended on the experienced women who help in delivering the baby. The labor pain women are usually given some salty chicken soup in order to deliver the baby with good strength. The young boys a When the baby is born, either the mother or father cuts the umbilical cord with a sharp bamboo knife and buries it in the ground inside the bedroom. This custom of delivering a baby is still in practice in the village.

Soutouyou (Peace Treaty): One of the greatest changes brought to the Poumai tribe during the British administration in the hilly areas is pacifying the people against headhunting. The British coming to the Poumai areas had some significant socio-cultural impact. The inter-village and inter-tribe feuds in Poumai Naga tribe gradually ceased after British intervention in their headhunting. The British made Peace Treaty and brought reconciliation between the two headhunting villages.

Introduction of Christianity: Introduction of Christianity to the Poumai tribe is another very important event that brought changes in the socio-cultural and economic life of the Poumai Naga tribe. Many Poumai villagers accepted Christianity but the majority of the populations were non- Christians during the British period in the Naga Hills. A Christian missionary Rev. Pettigrew introduced Christianity in Manipur State in 1894. In Manipur Christianity was started from Ukhrul then spread to other Districts. The Tangkhul missionary introduced Christianity to the Mao Naga and then Mao Naga Missionaries brought Christianity to the Poumai Naga. M. Lorho first planted the seed of Gospel to Phuba and its neighboring villages.

 Dress and Ornaments: The Naga tribes have different types of colorful shawls and clothing. The Poumai Naga tribe has different kinds of dresses and adornments for different purposes. The dresses and adornments, which are used at different festivals, are not used in casual wear. Before wool was imported in the Poumai villages, only Khailousa and Dolousa (made from wild jute) was mainly used for dresses. Khekaisa: It is a dignitary shawl to be worn by the elected public leaders to be worn by the elected public representatives (MP/MLA/MDC), Gazetted officers, Ordained Ministers (Reverend) and social activists. The dignitary shawl for ladies is known as Loukaisa. Zhosousa: Zhosa (feast of merit performer shawl), Riidusa or Nghasa (white with large stitch), and Khaopeiteisa or Khaopeidasa (embroidered elephant head in black cloth) etc are entitled to be worn by only those who have performed the feast of merit. Community Shawl: All the sections of Poumai community use the Sousa or Teisa (Rainbow color stripe). Hairstyle: Generally the women’s head were shaved or kept short before marriage. But they after they get married they do not cut or shave their hair and the long hair are rolled into a bun and suspended on the nape or plaited. It was easy to distinguish between unmarried and married women earlier from their hair.

Music and Dance: The identity of a tribe also shows through their unique traditional music and dances. There are different types of Poumai Naga folksongs like Patriotic folksongs, Poetic folksongs, Romantic folksongs, Rice men folksongs and Feast of Merit folksongs. Most of the folksongs are composed playing Lana and Chii. The main musical instruments are: i) Lana (a long string with a stick attached to half gourd shell) or (single stringed Bango) ii) Chii (mouth organ) made of small split bamboo iii) Nghakai (a mouth organ made of buffalo horn) kind of bugle iv) Shah and Be (mouth organ made of hollow small plant) v) Mouth organ made of bamboo with four holes

Food Habit: Food habits depend on geographical location, personal likes of different races and religious beliefs. The same geographical location and races can have different food habits due to certain taboos and personal likes. The Poumai’s food is less spicy. No spices or very little spices are used in their food. Generally the foods are braised with some spices without frying with oil. There are no vegetarians in Poumai villages. They have three heavy meals in a day.

Dormitory System: Kheloukizii (Dormitory or Morung) was found in all the Naga villages. In the earlier times the Naga young men and women slept in groups in their dormitory. Many social activities were carried out in the dormitories. In Naga society, the dormitory was a big house where the young men and women slept in groups in different dormitories and trained in different fields before their marriage. It was partly a training centre and partly a Clubhouse for entertainment. There were separate dormitories for boys and girls. In Naga villages, different tribes have different names for dormitory. The Poumai Naga call a dormitory a Kheloukizii or Reipeiki.

Khekizii: Khekizii is one of the important social institutions. When a boy attains adolescence he goes to sleep in Khekizii with other friends. It was prevalent during the headhunting days and strict discipline was taught and they were trained in different fields in Khekizii.

Loukizii: In girls’ dormitory (Loukizii), the young girls slept together in groups. Loukizii is another important social institution for the village girls. The girls go to their own Loukizii to sleep when they attained adolescence till they get married.

Inheritance: In Poumai Naga community, father has the sole authority to decide about the distribution of property for their children as per their tradition. All the ancestral and acquired properties are shared with all the sons. The sons inherit the immovable property according to the customary law. The daughters inherit the movable property; however according to the wishes of the parents. According to the Poumai customary law, the eldest son gets the lion-share. Daughters are excluded from inheritance of their father’s immovable property. In rare cases, some of the families give the immovable properties (paddy field) to their daughters.

Signs and Symbols: Different communities have different cultural, sign symbols, etiquettes, gestures etc. Non-verbal communication is communicated with gestures, signs and symbols. In earlier times, the Poumai Naga tribe never sent any message to the other villages through writing for Peace Treaty, Surrender, Friendship etc. but different articles were used as a signs or symbols to convey them. 1. Sounii or Sousha peiyou (Giving a piece of Meat), It is customary for the Poumai to give Sousha during the Laonii and Paoyi festival to their younger sisters, who are married in other villages. It is a sign and symbol of blessing and remembrance. 2.Poudziiziiyi (Twisted knot on the grass),3.Poudziihisiithouyi (A stick pierced into twisted knot on the grass), 4.Poudziikaonaiyi (A slant knot on the grass),5. Siiberaikho (Rope tied to a tree), if a tree is found tied with a rope, it symbolizes the tree is reserved by other people.6. Pouhuduhi kakouyou (A small long grass across on the way), A small long grass across on the way symbolizes something may be there ahead of you on the way.7.Kikhusiini tyayi (Door closed with stick across),8. Chuhthouyi alia Siishoh (placing stones and planting trees),9.Sahpeiyou (Giving shawl),10.Nghoupeiyi (Giving of spear),11. Zhaiseiveiyu (sending blood),12.Soushi Ho (Sending Chilly powder), 13.Meivipeiyu (giving charcoal),14.Maipeisiseiyu (sending human hair),15.Bahzii siiyi (to show your fist), 16.Khaoto sei you (Piece of rice taken out from the plate), 17.Lou Ki khaiyou (placing a small smelly medicinal plant at the front door), 18.Siibo Rohmii hi khaiyou (a bunch of plants placed at the village gate): It symbolizes that no visitor is allowed to enter the village. And anybody found violating the customary law can be fined or punished.

Games and Sports: Different traditional games and sports are held in Poumai Naga villages during the important festivals. Different games are played in different seasons and at different festivals. Some of the important games which are commonly played in the Poumai villages are, wrestling, High jump, Shot put, Long jump, Carrying a big stone, Kaka, Kabbaddi, Climbing on bamboo pole, Deidei, Louka, Bow and Arrow, Tug-of –war, catapult, Hawk and hen chick etc.

 Spreading of Christianity: Christianity first came to Poumai the villages in 1934. The traditional headhunting ceased and Christianity spread rapidly in Poumai villages during the British Period. It was Christianity and the coming of the British who awakened the hearts of the Poumai Nagas and exposed them to new social mores and environments. Besides modern education, contacts with other people, improvement in infrastructure etc has in no small way helped to change the social and cultural life of the people. The coming of Christianity had brought some changes in Headhunting, Feast of Merit, Dormitory system, Marriage and Divorce, Birth and Death, Food habits, Dressing and Clothing, Hairstyles, Music and instruments, Housing Structure, Change in Family relationship, Traditional Festivals, etc.

Modern Education: Education in Poumai villages commenced very late as compared to the neighboring tribes like the Tangkhul and Mao in Manipur. However, modern education spread so swiftly to many Poumai villages and brought in tremendous changes in their primitive way of life. The first mission primary school was established in Poumai village in 1944 at Phuba village. The Catholic Christians established some schools in Poumai villages.

Conclusion: Some of the changes were brought to the Poumai community during the British period. The people could freely move to other village after headhunting ceased. Better relationship was fostered with all the Poumai villages through the Peace Treaty known as Soutouyou and reconciliation made between the rival villages. The other significant change which occurred during the British Period was the introduction of the Christian religion this altered forever the fundamental animistic beliefs of the Poumai people. The Christian Missionaries taught the people to love and help one another, which was a boost to stop further headhunting in Poumai villages. In the later years, the introduction of modern education, contact with other people and other infrastructures available in the region has brought lots of changes in Poumai Naga society.

Copyright© Dr. R.B. Thohe Pou 2009

Poumai Naga Dormitory System

Dormitory SystemKheloukizii (Dormitory or Morung) was found in all the Naga villages. In antique, the Naga young men and women slept in groups in their dormitory. Many social activities are carried out in the dormitories. In Naga society, dormitory was a big house where the young men and women slept in groups in different dormitory and trained in different fields before they are married. It was a part of training centre and Clubhouse of entertainment. There was separate dormitory for boys and girls. The boys can go to girls’ dormitory but the girls are restricted to enter the boys’ dormitory. It is their belief and customs that if the women enter the boys’ dormitory, the entire villagers would meet misfortune. About the dormitory system in Khiamnungan society (Naga tribe), Major General S.C. Sardespande write as,       “Dormitory are useful institutions where young boys and girls rub shoulders with their friends, develop their character and personality, learn the arts and crafts, get best possible social and cultural education and are methodically initiated into the basically strong tribal customary discipline of co-operative living, accommodating other opinions and thoughts, adjusting the self to the group, and identifying the group as more important then the self. Problems of ego, complexes, immorality, selfishness and shyness are smoothened, and a much wholesome, mature and polish personality emerges as a social individual”²⁷ 

In Naga villages, different tribe has different name of dormitory. The Poumai Naga called dormitory as Kheloukizii or Reipeiki. Dormitory is known as Champo among the Lotha tribe, Arichei among the Aos, Dekhachang among the Sema and Lonsghin among the Tangkhul Naga. In Poumai Naga tribe, Kheloukizii was one of the important houses for the young men and women to train different arts of life and other aspects before they are married. Kheloukizii is decorated with skulls of buffaloes and man sculptured on the planks and hanged/attached to the front wall. The boys’ dormitory is known as “Khekizii” and girls’ dormitory is known as “Loukizii.” The young men and women go their own Kheloukizii to sleep after having dinner from their parents’ house.

i). Khekizii

Khekizii is one of the important social institutions.

There are 2-3 Khekizii in every village according to

the size of the village. Khekizii was an educational

institute for he Poumai Naga in antique. When the boys

attained adolescent they go to sleep in Khekizii with other

friends. It was prevailed during the headhunting and

strict discipline was taught and trained in different fields

in Khekizii. They also learnt the skill of Warrior,               Photo: Morung :nagafairyusa.com)  

Wrestling, Leadership, History, Folksong and dances, Folklore, Discipline, Teamwork, Morality and many other  arts of life. Khekizii was not just a training center and                 houseto sleep but lots of fun and entertainment are carried out almost everyday. The boys help in cutting firewood and some other works for the owner of the Khekizii. There were also certain rules and regulations in the dormitory to maintain discipline and dwell together harmoniously with tranquillity. The seniors in Khekizii are the main leaders and every one was cooperative in the dormitory. The girls are restricted to enter in Khekizii but the boys could go to the girls’ dormitory and have entertainments with them. By nature, the Poumai Nagas are liberal and frankly with all the boys and girls as far as friendship is concerned. The boys generally go to Loukizii in groups to compete singing folksongs and other indoor games.

 ii). Loukizii

In girls’ dormitory (Loukizii), the young girls slept together in groups. Loukizii is another important social institution for the village girls. The girls go to their own Loukizii to sleep when they attained adolescent till they get marry. Elwin Verrier writes about the Nagas’ dormitory system as, “Prominent in many villages is the Morung or Dormitory for the young unmarried men-some tribes also have small houses for the unmarried girls. The Morung are guardhouses, recreation clubs, centers of education, art and discipline and have an important ceremonial purpose”²⁸ In Loukizii, the girls are also trained in different fields. The girls also learned and trained in different aspects like, singing songs, dance, discipline, teamwork, folktale and many other womanly chores. The girls help the owner of Loukizii in carrying firewood at least twice in a year. The girls play “Chii” (a kind of mouth organ) and every girl is learned from their seniors or some one who is ace in playing Chii. In antique, courtship took place in Loukizii. The boys frequently visited the Loukizii in the evening to have fun with them also to court. In ancient time, courting had not privacy as today as the boys go in groups to Loukizii where many girls also present in Loukizii. The only way to show any attraction was through gesture and exchanging in romantic songs. Many young men and women were expert in singing romantic folksongs. They presented love songs to the girls or boys whom they like and through such kind of love songs presenting to each other and replying to the songs, they fell in love. The boys and girls are very candid and have fun together but molestation and immorality case was hardly known. Candidness is the nature of the Poumai Nagas and no boys take advantage on girls due to their candidness. Candidness among the boys and girls is still prevailed in all the Naga Hills and it is one of the best natures of the Nagas.

 

In antique, the young boys and girls are educated in different fields in the arts of life in Khekizii and Loukizii. But such kind of beautiful houses are no more existed in Poumai villages. Kheloukizii (dormitory) was mainly associated with the tribal religion, which existed during the headhunting between inter-villages and tribes. Today, about 98.5% of the total population in Poumai villages were converted to Christianity from their traditional religion and the dormitory system is totally vanished. If the British did not intervene in their headhunting, bring Christianity and educational institutions and expose to other people – their traditional dormitory system, illiteracy and traditional religion may be still vivid. However with the advent of British and Christianity in the area, the old traditional dormitory system was gradually vanished today.

 

Earlier the young men sleeping in the dormitory are trained in different skills in headhunting, folksongs and tales and other personality development. The vanishing of Kheloukizii greatly affected the personality development, in team works, folksongs, legends and folktales. The peace treaty and accepting Christianity had brought to end the dormitory system in the village. The vanishing of such kind of personality development training in Kheloukizii greatly affects in team works, folksongs, legends and folktales etc. Today only a few young men and women can sing folksongs or narrate the folktales.

Poumai Naga Music & Dance

Music

There are different types of folksongs in Poumai Naga villages. Most of the folksongs are poetic, patriotic and romantic. There are different types of folksongs like Patriotic folksongs, Poetic folksongs, Romantic or love folksongs, Rice men folksongs and Feast of Merit folksongs. They have not knowledge of tone-sofa in antique but they had composed many kinds of folksongs. Most of the folksongs are composed playing Lana and Chii. The main musical instruments are:

i)                    Lana (a long string with a stick attached to half gourd shell) or (single stringed Bango)

ii)                   Chii (mouth organ) made of bamboo

iii)                 Nghakai (a mouth organ made of buffalo horn or kind of bugle)

iv)                 Shah and Be (mouth organ made of hollow small plant)

v)                  Mouth organ made of bamboo with four holes

The males used the Lana, Nghakai, Shah, Be and mouth organ made of bamboo in singing traditional folksongs while the females used only Chii. In the past, the boys frequently visited the Loukizii (ladies dormitory) and sung many romantic folksongs. Folksongs are generally sung in ceremonial festivals, Kheloukizii (dormitory), and Chukho (mounded stones platforms). The popularity of folksongs and musical instruments are vanishing in Christian dominated society in Poumai villages; but all kinds of musical instruments are still found in every village. In all the churches, the western music and songs are sing. The traditional folksong and musical instruments are gradually dying but the modern song or country song in Poumai dialect is becoming very popular in all the villages. There are many Audio Cassettes and Video films, which continue produced in Poumai dialect for commercial purpose since late 1980s. The field work in 15 villages show that only about 7.8% of the total males out of 600 males in the age group of 15-30 years of age know the folksong, while 7.3% of the total females know folksong. The reasons for less percentage of youngsters who know folksong may be due to more popularity in modern Poumai song and giving less important to traditional folksong.

  ii). Dance

Traditional dances are another important part of cultural life for the Poumai Nagas. They have their own rich cultural dances. The Poumai Naga dance is very colorful with traditional attires. There are different types of dances such as, War cry dance, Whooping dance and Feast of Merit dances etc. The dance troupes wear colorful traditional attires. The men wear Tousiirounii (Kilt), Lai (headgear), Pheida (ankle ring), Vaohu shu (Hornbill feathers), Phanubo (Strand small cotton), Hra etc. Women wear earlobe colorful strand cotton, Sousii (specially design iron walking stick), Shapu (small shawl for draping on the shoulders), Shakheavea (wear as skirt), Pheida (ankle ring) etc. As the Poumai Naga dances are exposed to other tribes and recognized by other people, from time to time they presented their rich cultural dances in Manipur State and the dance troupes had even presented in Delhi. Whenever there is any V.I.P visiting in Poumai village, cultural dances are presented to the V.I.P guests showing their token of love and gratitude. After 1990, there were some inter-village cultural dance competitions to promote and keep alive the rich cultural dances. With the advent of Christianity in Poumai villages, for some periods, the traditional music and dances are snubbed. The field work studies on dance shows that the percentage youngster who knows traditional dance is relatively more than the percentage of youngsters who know folksong. The field work survey shows that about 56.5% of males and 70.2% of females know the traditional dance. The reason may be that after 1990, there is some sign of revival in traditional music and dances. Today, traditional music and dances are valued as important cultural assets in Poumai Naga villages.

Poumai Naga Birth & Death Ceremony

Birth and Death Ceremony

 

There are some religious rites and rituals performed during birth and death. There was no much preference given in male baby in Poumai community but there was some tendency of preference given to the male baby. If there is no male in the family, the entire property is inherited by the paternal brothers. By nature the tribal people are religious and without the proper rites and rituals performed for the death are incomplete. All kinds of rites and rituals are performance for the death as the last homage pay for the death.

i). Birth

There are some religious rituals and ceremonies performed after the birth. During the birth, husband and some elder women assist in delivering the child. There was no doctor or hospital and delivering child is depended on the experienced women who help in delivering the baby. The labor pain women are usually given some salty chicken soup in order to deliver the baby with good strength. The young boys and girls are restricted to be present in the room during child delivering. It is a belief that if the small boys or girls crossed over the blood or fluids, it will squabble with the child in the future. When the baby is delivered, either mother or father cut the umbilical cord with a sharp bamboo knife and bury in the ground inside the bedroom. The culture of delivering baby is still practice in the village.

 ii). Christening the child

Generally, the name of the baby is christened in the evening. If it is a male baby, one boy and a girl accompanied the mother with her child and step out side the house and christened the name of the child. They also take a shield and torch with them while going out from the room to give the name of the child. If the child is female, a girl accompanied the mother with her child to christen the name of the child. The girl has to take the Saosii (woman iron walking stick) while naming the child.²⁴ On the second day of birth, a customary Laoyou birth ceremony is perform. For this birth ceremony, a temporary small room is parted from the main room and prepared a feast in honor of the child. Small boys and girls are invited to the feast. A cock and a hen are killed for the celebration. Today naming of child is done in the church and blessed by the priest and the entire congregation. There is a changed in naming of the child in early 1970s. The Christian mostly used only the Biblical name and other exotic name. However in late 1990s, the people reversed in naming child to the traditional name.

 iii). Death

Some of the Naga tribes like Konyaks and Ao expose the dead on beer or platform. They do not bury the dead. The Poumai Naga buried the dead body after the Priest performed all the religious rites and rituals. The Poumai Naga believes in life after death. They believed that those who do good things while they are living on earth will live in Thaimaingi (a village for the death or land of the death), which is underground abode.²⁵ The death body is ceremonially washed and dressed with fine garments and lay on a bed till the death body is put into a coffin to be buried. Washing the dead body signify the death body is going to live in different world for the dead. It is also their belief that if the death body is not washed, the death will alive again and may harm the other people. The elderly women and men washed the death body. The relatives and friends pay the last homage to the departed soul and sing dirge.

 

A cow is killed in honor of the death and distributed to all the households according to the number of the male in the family. This is known as Pahdayou. Some time a pig also killed for those people who dug the grave. There is no any specified cemetery for the Yaosomai (primitive religion believer) and so they buried the death body near to their house. The village Napaoh (undertaker or Mortician) does all the religious rites and rituals during the burial ceremony of the death. When the man died, shield, spear, dao (machetes) and some other materials, which he frequently used when he was alive is buried together with him in the grave. When the woman died, it is buried with Shaosii (Specially design iron walking stick), Ro (basket), weaving tools, and some other clothes. For the rich people had abundant of materials to be buried with the death body in the grave. Yet they do not put all the garments and some other materials; as they believed the dead man cannot follow other friends with heavy load on the way to Thaimaingi (village for the dead). When they put the garments and clothes for the dead man, it is make it sure that the number of the garments and clothes has an even figure. After the dead body is buried, some religious rites and rituals are also continued to perform by the family for some days. When the married woman dies, it is the customary of the people to give a cow or paddy to the maternal nearest relatives as a token of love, which is called as Thaimai Doupeiyou. When my mother died in 2003, my father gave a cow to my maternal brother as a token of love. Most of the Poumais are Christian but the old customs and tradition is still practiced. Giving Thaimai Doupeiyou signify to keep good relationship with all the maternal relatives even after she (mother) died.

 

In olden days, when the Chief of the village died, it is not declared as dead for 2-3 days. They send out some brave men secretly to collect hair of men or a piece of cloth from other village. When such brave men brought hair or piece of clothes, it is declared dead publicly to other villages. The collected hair or piece of cloth is put into the grave of the village chief. He who brought such materials are adorned with animals furs made into kilt like dress (Khyasoukai) as a token of honor. After the burial of the chief, the villagers observed rites and rituals for five days continually. No villager is allowed to sell anything for one year to their neighbouring villages and others. A special religious rites and rituals are also performed when the warriors or head-hunters died. All the villagers come to pay last homage to their respected warrior. All the materials that he used during his headhunting are buried together and firing of gun is a must for those people. The firing of gun signified the brave man, which is done for the chief of the village, warrior and brave wild animal hunters and some time even for the ordinary man in honor of him. When the heathen dies, the old culture of burying the death and other rites and rituals are still followed but the Christians followed the Christian’s their death rites and rituals.

Poumai Naga Marriage & Divorce

Marriage and Divorcei). Marriage

Marriage is not a matter of ephemera; it is a matter of lifetime matter. Marriage is a sacred for many religions and supposes to abide the marriage vow to the end of their last breath. According to Vidya, “Marriage is an institution which admits men and women to family life. It is a stable relationship in which a man and woman are socially permitted to have children implying the right to sexual relations.”²² Horton and Hunt defined as, “Marriage is the approved social pattern whereby two or more persons established a family.”²³

 

In Poumai Naga community, monogamy is practiced. There is no child marriage and dowry system. There is not bride price system among the Poumai community. Intermarriage between the same clan or Khel is prohibited. Marriage to his own sister, paternal cousin is restricted yet marriage to his maternal cousin is accepted. Generally, the marriage engagements are taken in the months of July and August. The wedding ceremonies are held in the months of September and October. In antique some of the parents and kin engaged their son and daughter without the knowledge and consent. Most of the marriages were parents’ arranged married. The Poumai community in present situation, love marriages are becoming more common. When a man want to get marry a woman, he usually inform to his kin or bosom friend or directly disclose to his parents, otherwise the parents summon the son and ask if he has any choice of any girl or parents project a girl. In any cases, deliberation about the choice of girl is done with son, parents and relatives. After such kind of family deliberation, the boy’s parents send the message for engagement to girl’s parents through some one. In olden days – dream is one of the important aspects in marriage engagement, which is considered in final engagement. The girl’s parent first observed the dream and if the dream is good, negotiation for the engagement continues; otherwise it cease for further marriage engagement. During the engagement, the boy’s parents share with the girl’s parents what they will give to their son after the marriage. Generally, some immovable property like paddy field, house etc is given by the parent to their son but the bride’s parents do not give any immovable property except in some cases when her parents are very rich or have no any son.

 

In ancient time, the old women administered the marriage ceremonies. The marriage ceremonies are generally held in the evening. The groom with his friends and some elder women go to the bride’s residence to take the bride. When the bride and bridegroom reached the bridegroom’s residence, they exchange banana leaf cup with rice beer as a mark of respect and love to one another. On the first day of their marriage, a small girl from bridegroom relative sleeps with the bride and bridegroom. It is a taboo that they should not sleep together before completing five days of their marriage. Today the old traditional marriage system is not found in any of the Poumai villages, since there is not any Yaosomai youth; all the marriage ceremonial rites and rituals are done biblically as they adopted Christianity.

 

After 2-3 months of marriage, the couples are given a special lunch and dinner known as Kotouyou. Kotouyou is a kind of honeymoon for the couple in antique. The bridegroom is introduced to all the bride’s relatives and a good rapport is developed. Kotouyou is carried out after the harvest of the paddy field i.e. in the month of December or January. The bride’s relative sponsored lunch and dinner with rice beer. One chicken is a must to be killed during Kotou. During the Kotouyou, the husband is sometime put to test his skill in butchering, splitting firewood and other aspects. Kotouyou is a special days for them, which can be engraved in their heart to be remembered in the future. The husband killed the chicken or whatever the host provide any animal for them and cut the meat for lunch and dinner. Killing the chicken and cutting meat is just a part of testing the skill of the husband by the wife’s parents and relatives. The newly married couple has lunch and dinner in one of the wife relative and after the dinner the host give a basket full of paddy and some time with live chicken. The couple shift to another house the next day to have lunch and dinner and this continue for more than 15 days depending on the number of the bride’s closed relatives. On the last day of Kotouyou, the couple is brought enough chicken in their house, so they killed the chicken and distributed to all the relatives of the husband. Kotouyou is still practiced in Poumai community. The engagement season or time continues to follow the old traditional way, which is usually carried out in the month of July – August. And marriage ceremony took place in the month of September or October. However today the marriage ceremony takes place any month of the year according to the convenient of the betrothed couple.

 ii) Divorce

Naotayou (divorce) is not common in Poumai Naga society. There is no Marriage Acts for the Poumai Naga but the customary law is applied to all the divorced couples. According to the customary laws, if the husband divorced his wife, he is liable to pay his movable property to his wife. If the wife divorced her husband, she loses everything including all the gifts she received during her marriage.

 

When the wife is pregnant at the time of divorce, the husband gives the maintenance allowance for the child to his ex-wife. During the divorce, usually husband takes sons and wife takes daughters. One of the main reasons of divorces in antique is drinking rice beer. The husbands are drunk frequently and beaten up the wife and due to this, the wife run away from the husband. Secondly, living an adultery life also led to divorce but divorces are uncommon in Poumai Naga community. In Christian society, divorce is strictly observed and all the Poumai abide the marriage vows in the church. However in some rare cases, divorces are founding in some villages.