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Indian J. Soc. & Pol. 04(01):2017: 105-114 ISSN 2348-0084(P) ISSN 2455-2127(O) CHOTHE THAOWON SAAMTHARNU ALIAS NUNGTHIL CHAIBI: THE LADY WITH BEAUTIFUL HAIR CHEITHOU CHARLES YUHLUNG1 1Department of Anthropology, Gauhati University, Guwahati, Assam, INDIA. ABSTRACT The paper focuses on one of the most controversial identity issues prevailed in Manipur. As a paradigm it attempts to highlight the ethnic identity of Sorha alias Thaowon Saamtharnu the biological mother of King Pamheiba (Garib Niwaz) of Manipur that was conceal for more than three centuries which is proven only by the Chothe folklore. It explains how because of her controversial marriage life, politico-religion and primogeniture issues in the king’s court her true identity was concealed. It also highlights, how her story served as a living example for such anonymity and suppressive attitudes of the valley people in the process of cross-cultural marriage system, especially towards the tribal women of Manipur. The paper analyses both the oral narrations as well as few literatures to substantiate the point of view. Thus, highlighting the prevailing superior and inferior suppressive attitude and culture in Manipur based on politico-religious ground that was developed and rooted from early 18th century with the arrival of Vaishnavism/ Hinduism in Manipur, and that continues to be so by some. KEYWORDS: Chothe, Thaowon Saamtharnu, Nungthil Chaibi, Pamheiba, Meitei. INTRODUCTION understanding after acknowledging ones cultural identity. Any cultural group hill or valley not respecting the cultural The Chothe is an old indigenous tribe of Manipur, norms of other is considered uncivilised and they would located in the North Eastern region of India. The tribe has keep distance from future political, economic and been in the anthropological map for their distinctive matrimonial connections. Thus, prohibiting especially free prescriptive marriage system. (Dasgupta, 1985) The North- inter-marriage or exogamy with the specific ethnic group East India comprises eight states inhabited by more than in order to maintain their status-quo. 220 communities. It is predominantly inhabited by tribes. The state Manipur has 32 scheduled tribes, besides Meitei For example, if a boy of a different clan or the general community and other minor categories. The cultural group did not respect the status-quo of a girl‘s Chothe inhabits in the districts of Bishnupur and Chandel. family or her society and forcefully marries her by breach, In the past, they claimed to have huge population but now and moreover, if the boy did not reconcile at the earliest they share only 3585 (1706/M-1879/F) souls with a the most probable outcome would be a war or a heavy literacy rate of 69.79 % (Census of India 2011). penalty imposed upon the boy‘s family. In such cases, often friends become foe, relatives or neighbouring village/ Since early days, various historical accounts of community becomes estranged as enemy. The classic Manipur states that the Chothe had maintain close tragic love stories of Khamba-Thoibi and Pidonnu of matrimonial, political and economic relationships between Manipur are good examples. In certain extreme cases, various hills tribes and valley people, especially the Meitei when enmity cannot be settled between the two parties, since their contact.1 However, the close relationships with either the boy or the girl, or both may even be expelled or Meitei got completely estranged by 18th century on the ex-communicated from the family or village depending ground of political and religious upheavals of Hinduism in upon the decision taken by the village council based on the state. Ever since then, the inter-marriage between their customary marriage rules. various ethnic communities between hills and valley people became alienated because of religious In olden days, any extreme behaviour like consciousness unlike in the past. It is said that the criminal act, breaches of marriage were seriously taken and matrimonial relationship in the past between two or more expulsion becomes compulsion in order to preserve their tribal groups was established formally on mutual cultural status-quo. However, these days with the influence 1: Corresponding Author YUHLUNG: CHOTHE THAOWON SAAMTHARNU ALIAS NUNGTHIL CHAIBI of education, westernisation, globalisation and Accordingly, the Chothe elders claimed that modernisation many hill tribesman and valley people of Thaowon‘s birth name was called ‗Sorha‘. But she was Manipur have re-established their cross-cultural commonly known to them as ―Thaowon Saamtharnu‖ matrimonial ties, some even compromises their religious meaning ―The Thao girl with a beautiful hair‖, because she differences for the sake of love. For example, Meitei men had an exceptionally long beautiful black hair. Her hair marrying tribal Tangkhul or Rongmei Christian girls, while was so long, beautiful and black that even her brothers tribesmen marrying Meitei-Hindu girls are observed. Such helped in drying her hair on the bamboo bar meant for relationship re-strengthens their socio-cultural and political drying clothes. That Thaowon not only had a long ties after the estrangement. beautiful black hair, but she was also an attractive girl. Therefore, the story of ‗Thaowon Saamtharnu‘ the The Chothe elders claimed that the story of lady with beautiful hair reflects the transitional stage in the Thaowon Saamtharnu occur amongst a section of the ethno-history of Manipur. She was believed to have been Chothes who earlier settled around Imphal/ Kangla forcefully married by a Meitei king, despite her traditional (probably at Yangpalkung) during 16-17th century when engagement to a Chothe boy. Soon after the king forcefully they had closed political relationships.(Yangpalkung,1988) married her, her true ethnic identity was immediately They further said that Sorha/ Thaowon was already concealed by giving her a new name on account of her engaged to a young handsome Chothe boy called inferior social and cultural status by the assimilated Meitei- Chungthang Yuhlung/ Yulung who was serving his three Hindu group. years traditional marriage labour service at her parent‘s house (Yuhlung 1986: 35). Many similar tragic love stories, untold controversies and concealing the identity of a girl exist not Accordingly, Mr. Makan Neilut (Satrapa) narrates only among the Chothe, but also found among different the folklore ‗Thaowon Saamtharnu‟, that Thaowon as communities of Manipur. Since, medieval times such usual went to wash and bath along with her friends in the suppressive ethnic attitudes of inferior and superior on the nearby (Nambul) River of Imphal where some of her loose ground of socio-cultural and politico-religion have caused hairs fell into the river. Unfortunately, one day a fish from many controversies and enmity among the various ethnic that river perhaps swallowed one of her long loose black inhabitants of Manipur, often confusing people in hair, and the fish unable to digest the hair floats down the establishing their ethnic origin. river drowning. However, some of the soldiers at Langthabal (an old princely palace of Manipur) who were This paper attempts to analyse the ethnic identity washing themselves below in the same Nambul River saw based on the folklore ‗Thaowon Saamtharnu‘ the lady with the drowning fish and caught it for dinner.2 But when the the beautiful hair, also popularly known by the Meitei as soldiers cut open the stomach of the fish they were ‗Nungthil Chaibi‘ the biological mother of Pamheiba astonished to find inside a single string of hair, which was (Garib Niwaz) the great medieval king of Manipur. The extremely long and black that filled the entire brim of a focus objective being, why Thaowon and her son brass/ copper bowl. The soldiers so amazed took the hair to Pamheiba‘s true genealogical identities had been concealed their King Charairongpa (when he was a prince). The king for more than three centuries by the Meitei scribes. after seeing such exquisite beautiful hair presumed that the THE CHOTHE FOLKTALE (THAOWON girl must be exceptionally beautiful too. So, he SAAMTHARU) immediately ordered his soldiers to search for the girl According to the some Chothe village elders like among the nearby settlers upstream. The soldiers could not Makan Neilut, Parpa Roushi, Hiyang Thambaljao, find her in their initial search. So, Charairongpa re-ordered Khiyang Leikhamchou, Mrs. Thao Tharaklei, Yuhlung them for an extensive and intensive house to house search Maipak, Marim Rimril, Yuhlung Standhope, Parpa in the area. It is said even flowers were distributed to girls Chandbabu (Vincent) and others claimed that the folklore of nearby villages by parading them on the pretext of finding Thaowon (Nungthil Chaibi). (ballad) ―Thaowon Saamtharnu” is a very popular historical tale of Chothe once upon a time. The ballad is a Makan Neilut said that during one occasion of the lamentation of wishes and regrets expressed by searched while Thaowon (Chaibi) was weaving cloth at her Chungthang her lover who longs for his love Thaowon house a soldier happened to spot her and became after she was captured by king‘s men in latter 17th century. suspicious, who therefore reported to the King 106 Indian J Soc & Pol 04(01):2017:105-114 YUHLUNG: CHOTHE THAOWON SAAMTHARNU ALIAS NUNGTHIL CHAIBI Charairongpa. Soon, the king along with his soldiers came pretext of a guardian of the boy after a request was made to to the Chothe village to capture her. But the advancement the king. However, within short period of time, the identity of the king with his soldiers to capture her was already of the young boy was identified by some people of the learnt by her villagers, so she was immediately force to palace. And so the boy and his maternal grandfather leave the house, where she went hiding. Despite the immediately went hiding again among the Koireng a intervention and request made by the Chothe village chief cognate of Chothe tribe.

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