Traditional warfare
techniques of the Zeliangrong of North East
By Dr Budha Kamei
The present article is a humble
attempt to delve into the traditional fighting methods of the Zeliangrong of
North East. In days of yore, head hunting and animosity among the villages was
a common phenomenon in the hills of Manipur. So, the defence of the village was
a matter of great importance. Like the other Naga and Kuki tribes, the
Zeliangrong, too, settled on the slope of the highest hills and not far from
the top and occasionally a ridge, when flat enough was chosen as a village
site. It is on the consideration of defence, security and health. They
constructed village gate (Kairong Raang) and fortified the village with wooden
palisade and Raangpan, a kind of big thorny plant. In some areas, the villages,
around the forests have plants which do cause itching over the human body if
the latter come into contact with the former. This is also a part of
fortification of the village. Houses were constructed in rows or clusters
according to convenient. Horatio Bickerstaffe Rowney says, the Zeliangrong
villages are “accordingly planned for everyday defence and stockade as
hill-fort.” In political organization, there is an organized force orphysical
force under coercive authority to deal with the maintenance or establishment of
social order within a territorial framework. Fortes and Evans-Pritchard 5 have
emphasized that while in primitive states the chief has the command of
organized force, in stateless societies force is not the monopoly of any
particular person or class.
Among the Zeliangrong, there is no regular force or modern time police, however, Pei (village council) maintained peace and order within the village territory by using the force of able bodied males of Khangchiu (Morung) when it is demanded. Pei as a supreme military body had command over the fighting forces of the village. It decides on wars, raids or defence of the village. The youth dormitory was controlled by the Pei. The whole fighting force was called Riphen (Ri means war, Phen, fighting). The fighting force of the village includes all males of the dormitory, but the real warfare is carried out by the Khangtan, senior members of the dormitory. They are a group of well trained and experienced warriors. The warriors met at the Ritu Kaibang/Khangtan Kaibang, the house of Khangtan, where they discuss the matters of raid/attack. After discussion, they submit their proposal to the Pei for approval. The Khangtan executes the plan. The owner of Khangtan Kaibang is a warrior who had collected at least a head of the enemy or wild animals like tiger etc. 6 For the security of the village, two Riphens are assigned to keep a vigil over the village, day and night alternately. At hours of darkness, two Riphens take the responsibility of guarding the village; the Riphens with spear and dao move up and down and across the village singing village guarding songs (Kairong Lon Lu). This song not only keeps them (Riphens) awake, but also instils a sense of security among the women, children and old people of the village. In other words, the villagers can sleep without fear. In the same way, the other Naga tribes also deploy a regular sentry at the gate and look-out platforms to watch the approach of the enemies in the village. The Morung boys are usually deployed as the sentry guard on rotation basis. The village sentry is relaxed only when there is no war or quarrel with the neighbouring villages. Riphens were not paid salary for their service. However, it is customary that during the annual festival of Gaan-Ngai the villagers always offer them special treatment in the form of offering special type of rice-beer (Joungao) and best meat chutney (Jantam) to them. Indeed, they are the real protectors/ defenders of the village from the enemy and wild animals.
On the defence of the village, R. B. Pemberton wrote that the safety of the “village is entrusted to a number of youths selected for their superior strength and activity, who are distinguished by a blue mantle of the Khes cloths, tastefully studded with cowries, and garter of red thread bound around the calf of the leg. It is difficult to conceive a more pleasing union of manliness, grace and activity, than is exhibited by one of these safeguards, when seen standing on the very verge of some projecting rock with all the sense of conscious security.” Apart from this, Pei has also full power to intervene in any types of ill-feeling arises between two different clans and two different families in case the matter is brought to the notice of the Pei. Once the matter is placed to the knowledge of the Pei, the question of further clash is unacceptable and if any party violates this tradition, then they are to be punished by charging huge fine. Whenever, there is a crime, the Pei sent immediately able bodied persons (Riphens) to protect the victims and to stop the aggressors until a final decision on the matter of dispute is taken by the Pei. The main traditional offensive weapons of the Zeliangrong are the spear (Bui) and dao (Bang). They also use shield of wicker work, ornamented with painted figures and dyed hairs. These shields are of great length and curved slightly across. The Zeliangrong are very expert in the use of spear and they had the faculty of aiming and throwing the weapon with fatal skill. Like most of the hill tribes, they aimed at surprising their enemies, and after throwing the spear, came to close quarters with the dao. The dao is an instrument resembling a bill hook is universal amongst all the hill tribes. It is also used to cut trees and fowls, divide meat, curve posts, and for any other kind of work. In fighting, those who do not have shields use wrapper of thick cloth folded round the abdomen several times for protection. In defending villages and roads, the Zeliangrong also use of stones and panjis or sharp-pointed bamboo sticks a few inches in length, which they stick into the ground, point upwards, at least retard any party that may start in pursuit. The main causes of inter-village feud/war were land disputes (Lamjang Agaimei), hunting in the forest of other village (Meikailamkho Shulaimei), abduction of another man’s wife (Meinou Nimjaimei) on her charming and attractiveness etc. Before the warriors set off their feet for raid/attack, the village chief (Nampou) would bless them and worship the Almighty God for the success in the mission. Nampou would wait at his house or at a place observing food taboo (Lumthengna) until the warriors return home. He would not sleep with his wife.
According to Zeliangrong custom and tradition, the person who violated the marriage code is not permitted to participate despite his courageous and strong physique in the belief that it will give misfortune and trouble to the warriors. Similarly, the husband of a pregnant woman also is not allowed. Cowards were mocked in the presence of the girls (Tunagoihukhou). Usually, the warriors set out from the Ritu Kaibang; the Nampei, assistant of Nampou and Khangtanpou would lead the warriors. In theory, Nampou is to act as supreme commander in war. And before leaving the same place, Nampei would distribute a piece of ginger (Gu) to every warrior for safety and protection as ginger is considered to be the fingers of Haipou Mhucharakhandijungpu, divine priest of Tingkao Ragwang, the Supreme God.
Among the Zeliangrong, there is no regular force or modern time police, however, Pei (village council) maintained peace and order within the village territory by using the force of able bodied males of Khangchiu (Morung) when it is demanded. Pei as a supreme military body had command over the fighting forces of the village. It decides on wars, raids or defence of the village. The youth dormitory was controlled by the Pei. The whole fighting force was called Riphen (Ri means war, Phen, fighting). The fighting force of the village includes all males of the dormitory, but the real warfare is carried out by the Khangtan, senior members of the dormitory. They are a group of well trained and experienced warriors. The warriors met at the Ritu Kaibang/Khangtan Kaibang, the house of Khangtan, where they discuss the matters of raid/attack. After discussion, they submit their proposal to the Pei for approval. The Khangtan executes the plan. The owner of Khangtan Kaibang is a warrior who had collected at least a head of the enemy or wild animals like tiger etc. 6 For the security of the village, two Riphens are assigned to keep a vigil over the village, day and night alternately. At hours of darkness, two Riphens take the responsibility of guarding the village; the Riphens with spear and dao move up and down and across the village singing village guarding songs (Kairong Lon Lu). This song not only keeps them (Riphens) awake, but also instils a sense of security among the women, children and old people of the village. In other words, the villagers can sleep without fear. In the same way, the other Naga tribes also deploy a regular sentry at the gate and look-out platforms to watch the approach of the enemies in the village. The Morung boys are usually deployed as the sentry guard on rotation basis. The village sentry is relaxed only when there is no war or quarrel with the neighbouring villages. Riphens were not paid salary for their service. However, it is customary that during the annual festival of Gaan-Ngai the villagers always offer them special treatment in the form of offering special type of rice-beer (Joungao) and best meat chutney (Jantam) to them. Indeed, they are the real protectors/ defenders of the village from the enemy and wild animals.
On the defence of the village, R. B. Pemberton wrote that the safety of the “village is entrusted to a number of youths selected for their superior strength and activity, who are distinguished by a blue mantle of the Khes cloths, tastefully studded with cowries, and garter of red thread bound around the calf of the leg. It is difficult to conceive a more pleasing union of manliness, grace and activity, than is exhibited by one of these safeguards, when seen standing on the very verge of some projecting rock with all the sense of conscious security.” Apart from this, Pei has also full power to intervene in any types of ill-feeling arises between two different clans and two different families in case the matter is brought to the notice of the Pei. Once the matter is placed to the knowledge of the Pei, the question of further clash is unacceptable and if any party violates this tradition, then they are to be punished by charging huge fine. Whenever, there is a crime, the Pei sent immediately able bodied persons (Riphens) to protect the victims and to stop the aggressors until a final decision on the matter of dispute is taken by the Pei. The main traditional offensive weapons of the Zeliangrong are the spear (Bui) and dao (Bang). They also use shield of wicker work, ornamented with painted figures and dyed hairs. These shields are of great length and curved slightly across. The Zeliangrong are very expert in the use of spear and they had the faculty of aiming and throwing the weapon with fatal skill. Like most of the hill tribes, they aimed at surprising their enemies, and after throwing the spear, came to close quarters with the dao. The dao is an instrument resembling a bill hook is universal amongst all the hill tribes. It is also used to cut trees and fowls, divide meat, curve posts, and for any other kind of work. In fighting, those who do not have shields use wrapper of thick cloth folded round the abdomen several times for protection. In defending villages and roads, the Zeliangrong also use of stones and panjis or sharp-pointed bamboo sticks a few inches in length, which they stick into the ground, point upwards, at least retard any party that may start in pursuit. The main causes of inter-village feud/war were land disputes (Lamjang Agaimei), hunting in the forest of other village (Meikailamkho Shulaimei), abduction of another man’s wife (Meinou Nimjaimei) on her charming and attractiveness etc. Before the warriors set off their feet for raid/attack, the village chief (Nampou) would bless them and worship the Almighty God for the success in the mission. Nampou would wait at his house or at a place observing food taboo (Lumthengna) until the warriors return home. He would not sleep with his wife.
According to Zeliangrong custom and tradition, the person who violated the marriage code is not permitted to participate despite his courageous and strong physique in the belief that it will give misfortune and trouble to the warriors. Similarly, the husband of a pregnant woman also is not allowed. Cowards were mocked in the presence of the girls (Tunagoihukhou). Usually, the warriors set out from the Ritu Kaibang; the Nampei, assistant of Nampou and Khangtanpou would lead the warriors. In theory, Nampou is to act as supreme commander in war. And before leaving the same place, Nampei would distribute a piece of ginger (Gu) to every warrior for safety and protection as ginger is considered to be the fingers of Haipou Mhucharakhandijungpu, divine priest of Tingkao Ragwang, the Supreme God.
To be contd.....
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