Chapter V Socio-Cultural Organization and Change
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107 Chapter V Socio-Cultural Organization and Change 5.1 Introduction From very early times the Poumai Naga have been practicing a direct democratic form of government in the village, combining it with their own culture and tradition, to retain their identity as the people of Poumai. The Poumai Naga tribe is in a transitional stage: though they practice agriculture as the main occupation, they have not left hunting and gathering fruits which still continues side by side There was no written history of Poumai Nagas but it is conspicuous that there were changes in their economic and socio-cultural life. In retrospect, to understand the changes within the Poumai Naga community, from pre-British period to the present day, the history of socio-cultural changes have conveniently been divided into different periods. 5.2 Pre-British arrival to tlie Naga Hills (- 1832) 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. It functioned, as an independent democratic society within a community set-up where helping ones clansmen in every respect was the hallmark of their lives. 5.2.1 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. However, Family Planning message is yet to make any significant impact in the villages where contact with the outside agencies is limited. The Poumai Naga community follows the patrialocal and monogamous family 108 system. They have Nuclear families, with Joint families seldom found in the village. In the past, the size of family was automatically reduced because of high infant mortality and many children used to die before reaching maturity. However with the availability of modem medicine, the size of family increased, especially after the 1950s. In most villages, it is not uncommon to find between 8-10 members in a single family, till the early 1980s. The recent field survey showed that most households now have between 4-6 family members. 5.2.2 Clan A clan is generally a group of people who have one common ancestor. According to Vidya, “A clan is constituted of all the relatives from either the mother’s or the father’s lineage and all the off springs of one ancestor, in a lineage.' In every Poumai Naga village, there are some clans or khel as they are called, ranging from 2-6 khels, e.g. 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. In most of Poumai villages, intra-khel marriage is restricted. However, in some villages like Tungjoy, Phaibung, etc. there are further divisions within the Khel known as Seisou. In some villages, intra-khel marriage is allowed but this is restricted to only intra-seisou marriage. For example, there are thirteen Seisou in Phaibung village but they are prohibited to marry among the same Seisou. i). 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). ii). 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. After Christianity was introduced in the Poumai villages, the Christian missionaries too began to spread good will by lending a 109 helping hand. Be it the sick or infirm, they were ever ready to offer help to the needy, be it in harvesting or paddy transplantation, even cutting firewood, and this help was given regardless of clan affiliations. Community life continues to play an important role though these ties are gradually w'eakening as people have become more individualistic in their outlook, following greater interaction with more modem societies who are fast making in roads into traditional Naga life. iii). Judicial Powers: The clan elders with their wisdom play an important role, setjjing 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 Gaonhuras (G.Bs) when they cannot settle it among themselves. There is no written constitution in the village but the Customary Law prevails. In the event of any intra-clan marriage or murder, the elders of the clan take the necessary action according to the customary law, which in all cases is binding and not overturned. 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. 5.2.3 Village After the tribals acquired the skill of agriculture they started adopting a more settled way of life and settled in a definite area. With consequent stabilization in the source of food, villages emerged with community life, fhe present Makhel village situated at Mao. which is believed to be the original dispersal site of the Nagas is the original village, wherefrom all the Poumai Naga villages emerged. It is believed that the majority of the Nagas came from Myanmar and settled at Makhel village before they migrated to Photo 5.1 Poumai Village different villages. All the Poumai According to genealogical records of Lanamai by Ng. Lunii (Asst. Headmaster) in 1975 at Purul Akutpa village, Senapati District Manipur, 110 they are the 13* generation living here. According to the genealogical records, the Poumai Naga migrated from Makhel village around 1375 A.D. to their present villages. On the basis of personal discussions with Mr. Salew, Headman of Makhel village, it seems that the Lepaona were the last people who migrated from Makhel.^ In antiquity, there were only two prominent Poumai village namely, Koide (the researcher’s native village) and Saranamai village. According to the Hill House Tax of 1999-2000, there are 69 villages with a total population of 1, 44505, 60 villages in Senapati District, Manipur and 4 villages in Phek District, Nagaland. 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). The villagers live in a community life without much differentiation between the rich or poor. Beggars^e unknown in the village as there is community land in every village for the benefit of the needy. Customary law is still valid and is respected in the settlement of all crimes and disputes. Apart from the village council/village authority known as Gaonbiiras (G.Bs) there is a king/chief in every village. The doors are not locked, as thefts are unknown in the village. When any public genna (holiday) has to be declared, the village King goes to a mounted Stone Platform (Chuphao/Chukho) and declares the genna with a loud voice. Then the message is passed to the other villagers who could not hear the announcement of the genna. The village council has the sole authority to run the village administration. The village Gaonburas (G.Bs) are representatives (around 20 members) from different clans and are considered to have wisdom, maturity, experience and intelligence and capable of maintaining peace, prosperity, law and order and justice in the village. ii). The Poumai Masou Me (Poumai Naga Union): During the headhunting era, the Poumai Naga community was not a single unit, but after headhunting ceased in the areas and modem education was introduced, this led to the formation of the Poumai Masou Me. The Poumai Masou Me (PMM) is the apex body and the largest social organization found in the Poumai Naga community. The PMM was earlier known as Poumai Progressive Union (F’PU), formed in April 1957, wiien the Late Mr. Sani Dahrii of Tungjoy and Mr. Kh. Thaiho of Purul were elected as President and General Secretary, respectively. In 1967 the Poumai Progressive Union was re-christened as Poumai Naga Union (Poumai Masou Me). 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.