Customary Meat Sharing Practices Among the Tangkhul Naga
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A JOURNAL OF COMPOSITION THEORY ISSN : 0731-6755 SASAI: CUSTOMARY MEAT SHARING PRACTICES AMONG THE TANGKHUL NAGA Dr. Ningreishim Kashung Shimray Post Doctoral Research Scholar Department of History, Manipur University Email ID;[email protected] Abstract:150 The Tangkhul Naga tribe occupies the northern hilly terrain of Manipur. Shifting/jhum cultivation undertaken on the hill slopes were unproductive and could hardly suffice the needs of many families thereby necessitating them to look for other life sustaining alternative economic activities. The vast expanse of land covered with deciduous forest provides them an opportunity to take up hunting as an alternative life sustaining economic activities besides pastoral farming. Meat thus became a staple food for the Tangkhul Nagas tribal. Laws were regulated for hunting, meat cutting and sharing either of game and domestic animals for strict adhering by all. Meats were required to be cut up into different part according to custom as each part indicates position or ownership and responsibilities. Meats were share in different level of the social set up and it also acts as agent for cementing the relationship within the community social set up such as families, lineage, clan and village. Keywords:5-8 Tangkhul, jhuming, alternative economic activities, hunting, custom, sasai, Introduction The Tangkhul Nagas are one of the major tribes of North-East India. They are found predominantly settled in Ukhrul district (now bifurcated into Ukhrul and Kamjong district) and sporadically scattered in Senapati, Kangpokpi and Thoubal district of Manipur state. Altogether there are 220 Tangkhul villages with a total population of about two lakhs. In the past they occupied a compact region in the east and north east of the valley of Manipur but gradually expanded to the low lying area/ foothills. The land of Tangkhul is mountainous, uneven and covered by dense forest. Climatically the area is categorized under sub- tropical monsoon highland temperate climate.1Although the entire landmass is hills, there are also several high peaks rising from an altitude of 6500-10,000 feet above the sea level, Shiroi Kashong and Chingjui Matha rise above 8600 feet, Kachouphung rises beyond 10,000 feet. Topographically the northern and middle regions are higher in altitude than the southern portion yet the later more rugged.2 There are numbers of small winding valley in central, western and northern region. Along the small valley, many rivers and stream run 1 MT Laiba, The Geography of Manipur,Imphal,1992 p.112. 2 Luikham,R. Tankhul Traditional Land use system and related Custom, Ukhrul District Community Resources Management society, ukhrul, 2006,p.2 Volume XII Issue IX SEPTEMBER 2019 Page No: 1894 A JOURNAL OF COMPOSITION THEORY ISSN : 0731-6755 enabling the small valley suitable for wet paddy cultivation. As the land is covered by dense forest, it is rich in biodiversity abound with varieties of flora and fauna. Economy Environment especially, the natural environment plays a determining role in the evolution and development of human culture. A group of people which inhabited a particular region has to either tame the hazardous environment or adjust to its surrounding with some modification. The Tangkhul Naga tribe who occupied the hilly terrain of Manipur in the process of their migration and settlement took up different economic activities (to sustain their life). Shifting or jhum cultivation is taken up extensively on the slope of the hills as the main production activities (as this practice is the best option). The yield from shifting cultivation is however not always bountiful/bounties and are usually insufficient to sustain the whole family throughout the year. The produces from jhum cultivation fluctuate every year as the jhum area varies annually resulting in the variation of the fertility of the land (sometimes falling on fertile land and sometime on less fertile land). Thus when the jhum cultivation fall on less fertile region, the produce from such farming are often insufficient to sustain the family members throughout the year. Another factor is the system of primogeniture which is well established in the Tangkhul society; the eldest son will always get choicest area and the younger sibling, in the family are left to cultivate the less fertile region.3 The younger sibling of a family often suffers as the yields from these types of cultivation are often insufficient to sustain their family. So it necessitates them to migrate to new areas or to look for other alternative to support their family. In due course of time, they learnt other method of cultivation on the slope of their village; wet and dry terraced cultivation. Terrace cultivation could not be practiced everywhere as proper supply of water is required for irrigation so such practice is confined only those villages occupying the low land areas. In places where terrace farming is possible, the size of the village increases, which clearly indicate that terrace farming supplement food grain requirement of the village. Mc. Culloch comments on the advantage of terrace cultivation, the system of cultivation amongst them (Tangkhul) is superior to that of the other tribes, being on terraces, which are watered by streams issuing from the side of the hill above them.4 But in villages where terrace cultivation is impossible villagers face economic hardship so they take up cattle rearing and other activities for sustenance. 3 In an interview Shiluba Konghay, an old man from Kabwongram lamented. It must noted here that though they have vast stretch of land in the village, an individual had no freedom take up cultivation in other region other than the particular region as decided by the village council. 4 Mc. Culloch, Account of the valley of Manipur, Gian Publication, Delhi, Reprinted 1980, p.68 Volume XII Issue IX SEPTEMBER 2019 Page No: 1895 A JOURNAL OF COMPOSITION THEORY ISSN : 0731-6755 Deciduous forest which surrounds the habitat provides the people to take up hunting extensively to supplement the shortage of food grain. Meat thus became a staple diet for the Tangkhul Nagas. Various kinds of meats, both domesticated and wild animals are taken as delicacies in daily life and on different festive occasion. Various types of animals and fowls were domesticated by the Tangkhuls to supplement their food requirement and for use in agricultural activities in region where terrace farming was adopted and also for festive and ritualistic purposes. Among the cattle, Shilui (Buffalo) and Fa or dogs may be perhaps the oldest animal to be domesticated as inferred from the folksong. 5 Besides they also domesticated seizang (mithun), seimuk (cows), hok (pig), lami (cat) and har (chicken). Meh (goats) were not rear in the past as eating of goat meat was forbidden, for the Tangkhul feared that by eating its meat one becomes a gossiper without doing useful works. 6 Buffalo and Mithun are considered important as they are used for rituals. According to Stephen Angkang, Buffalo is the most important domesticated animal as it is used in major ritual and in compensating for the highest crime committed.7 Sasai; Customary division/sharing of meat Meats are however consumed not only for the sake of consumption as food but its consumption has social implication too. Sharing of meat bonds the partaker as a unit and thus sharing of meat from the same slaughtered animal is the symbolic expression of the solidarity and cohesiveness among the members of the family, lineage, clan or village. So sharing of meat was a necessary practice to maintain the cohesiveness of the families, lineages, clans or among the villagers. Therefore a close examination of Tangkhul sasai is necessary to understand the social fabric of society. In the Tangkhul society any kind of animal which was killed either for household consumption or festive purpose has to abide by their custom. This custom of meat sharing also applies to the game killed in the hunting expedition. The animal either game of a hunting expedition or a domestic animal had to be cut up in such a way that each part was cut out separately as mandated by custom. The parts as mandated by customs are Akui (head), agahung (neck), yaphei ( right hind leg), uiphei (left hind leg), yapang (right front leg), uipang (left front leg), 5 Folk song of Kabvongmi (Tangkhul Hundung) tell us that while migrating from Hakwang valley to the present habitat, they brought shillui (Baffulo) with them. Similarly the folksongs of Hunphun (Ukhrul) tell us that they brought Fa (dog) while migrating from Samsok to the present habitat. 6 Luikham R., Tangkhul Traditional land use system and related custom, Ukhrul District Community Resource Management Society, Ukhrul, 2006,p.74. 7 Angkang Stephen, Hau (Tangkhul) Customary Law, Ukhrul, 2000,p.29 Volume XII Issue IX SEPTEMBER 2019 Page No: 1896 A JOURNAL OF COMPOSITION THEORY ISSN : 0731-6755 khaishang (thigh), arapthing (ribs), Khamkor wui ashuk (back bone), and ameikung (tail bone). Each part of the animal so divided signifies position in the social set up either of the lineage, clan, village council and Long (assembly of all Tangkhul villages). According to Stephen Angkang cutting into different parts was a necessity as it indicates position in the social relation of the Tangkhul. It indicates the chief of the village or clan or lineage and as the chief they have responsibilities to shoulder.8 Sasai (meat share) indicates position, honour and responsibilities in the family, lineage, clan, village and social organisation. The share of meats for the individual is a hereditary right and one could not sell or transfer it to another. And along with the right come numerous responsibilities that each recipient had to discharge. Whatever share they got from animal slaughter for different purpose on different occasions, the recipient was obliged to share with his relative.