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Journal of International Academic Research for Multidisciplinary Journal of International Academic Research for Multidisciplinary www.jiarm.com Editorial Board __________________________________________________________________________________________ Dr. Kari Jabbour, Ph.D Er. R. Bhuvanewari Devi M.Tech, MCIHT Curriculum Developer, Highway Engineer, Infrastructure, American College of Technology, Ramboll, Abu Dhabi, UAE Missouri, USA. Sanda Maican, Ph.D. Er.Chandramohan, M.S Senior Researcher, System Specialist - OGP Department of Ecology, Taxonomy and Nature Conservation ABB Australia Pvt. Ltd., Australia. Institute of Biology of the Romanian Academy, Bucharest, ROMANIA Dr. S.K. Singh Chief Scientist Dr.Damarla Bala Venkata Ramana Advanced Materials Technology Department Senior Scientist Institute of Minerals & Materials Technology Central Research Institute for Dryland Agriculture (CRIDA) Bhubaneswar, India Hyderabad, A.P, India PROF.Dr. Sharath Babu,LLM Ph.D PROF.Dr.S.V.Kshirsagar,M.B.B.S, M.S Dean. Faculty Of Law, Head - Department of Anatomy, Karnatak University Dharwad, Bidar Institute of Medical Sciences, Karnataka, India Karnataka, India. DR ASIFA NAZIR, M.B.B.S, MD Dr.SM Kadri, MBBS,MPH/ICHD, Assistant Professor Dept of Microbiology FFP Fellow, Public Health Foundation of India Government Medical College, Srinagar, India. Epidemiologist Division of Epidemiology and Public Health, Kashmir, India Dr.AmitaPuri, Ph.D Dr.Bhumika Talwar, BDS Officiating Principal Research Officer Army Inst. Of Education State Institute of Health & Family Welfare New Delhi, India Jaipur, India Dr. Shobana Nelasco Ph.D Dr. Tej Pratap Mall Ph.D Associate Professor, Head, Postgraduate Department of Botany, Fellow of Indian Council of Social Science Kisan P.G. College, Bahraich, India. Research (On Deputation}, Department of Economics, Dr. Arup Kanti Konar, Ph.D Bharathidasan University, Trichirappalli. India Associate Professor of Economics Achhruram, Memorial College, M. Suresh Kumar, PHD SKB University, Jhalda,Purulia, Assistant Manager, West Bengal. India Godrej Security Solution, India. Dr. S.Raja Ph.D Research Associate, Dr.T.Chandrasekarayya,Ph.D Madras Research Center of CMFR , Assistant Professor, Indian Council of Agricultural Research, Dept Of Population Studies & Social Work, Chennai, India S.V.University, Tirupati, India. Dr. Vijay Pithadia, Ph.D, Director - Sri Aurobindo Institute of Management Rajkot, India. JIARM VOLUME 1 ISSUE 4 (MAY 2013) ISSN : 2320 – 5083 ‘BAWI’ SYSTEM: INIQUITOUSLY SO CALLED ‘SLAVERY’ IN LUSHAI HILLS DR. J. ZOREMA* *Principal & Head, Dept. of History, Govt. J. Buana College, Lunglei, Mizoram, India ABSTRACT This paper presents part of a still ongoing debate, even among the Mizo scholars themselves, on the issue of a peculiar ‘Bawi’ system. During the second and the third decades of the 20th century the bawi issue had provoked a great deal of controversy between the colonial rulers and the Christian Missionaries who came into the hills on the heels of British conquerors. This is remarkable while the Mizos themselves who practised the system since time immemorial remained silent it were the foreigners who come into conflict over the issue. In olden days bawis could never become free. As regard their general well-beings much, of course, depended on the chiefs, but under no circumstances could freedom be gained and all the bawi’s children became bawis. On the whole, they were considerately and often kindly treated. They formed part of the chief’s household and their bodily wants were always assured and amply provided for. Women were allowed to marry. They could acquire property and there were many who enjoyed their master’s confidence. No steps were taken to guard them. It would have been probably impossible for any outsider to know who was a bawi than except by interrogation. However, with the British rule in these hills, all the most objectionable features of the bawi system have already been modified by the orders of successive Superintendents and under the civilising influence of Christianity and western education. They have been raised from perpetual serfdom to complete freedom subject to a civil liability of Rs 40/- for a whole family whatever may be the number of its member and ample time. In spite of this, one Dr Peter Fraser, a Welsh Calvinistic Presbyterian Missionary, who came to the Lushai Hills in December 1908, who had no previous knowledge of the East, assumed an attitude of active hostility towards this custom and hence provoked a wide range of controversy with the district authority. The issue has set the tone of arguments for almost a couple of decades and is still a topic of debates. KEYWORDS: Bawi, Slavery, Lushai 105 www.jiarm.com JIARM VOLUME 1 ISSUE 4 (MAY 2013) ISSN : 2320 – 5083 In the traditional Lushai society there had been a group of people called bawis. They were of three types as follows: Inpuichhung bawi: They were those who have been driven by extreme poverty or destitute who seek refuge in the chief’s house.1 After claiming the protection of the chief, they and their children became a part of their master’s household and worked for him in return for food and shelter. Chemsen bawi: They were criminals like murderers, debtors, and thieves and so on, who took shelter in the chief’s house as a consequence of their ill deeds.2 By seeking cover, the fugitives became the chief’s bawis. Though they lived in separate houses, they had to serve for their master chief and their children were also considered bawis.3 Tuklut Bawi: They were those who left the losing side and joined the victors during the inter-clan or inter-tribal warfare, on condition that they and their descendents shall serve as bawis. They lived separately but had to work for their masters. Apart from the bawis there was another group of people called Sals. They were captives made in war.4 They themselves were called sals, while their children became bawi.5 The sal may be kept not only by the chief but also by their captors. They constituted a permanent labour force for their owners. The Lushai custom provided that a fatlum bawi, the youngest son of the out- dwelling bawi, could not be redeemed.6 The reason for this was that, all debts were hereditary among the Mizos and descended from father to son. However, the debtors pay no interest. The relation between the chief and his bawi amount to civil contract, pure and simple, and the youngest son who inherited his father’s property retained the liability to perform the bawi contract as he was liable to pay his father’s debt.7 There was also a customary provision that the bawis were allowed to change their allegiance to another chief if they were ill-treated. For fear of such desertion many chiefs were compelled to be lenient to them for their prestige and wealth largely depended upon the number of bawis they had possessed.8 106 www.jiarm.com JIARM VOLUME 1 ISSUE 4 (MAY 2013) ISSN : 2320 – 5083 Des cr ipt io ns: The description of the bawi system had been varied, ranging from social charity to that of pure slavery. The word bawi had been translated by F.W. Savidge and J.H. Lorrain, the pioneer Christian Missionaries in Lushai Hills, in their Dictionary as ‘slave or retainer’.9 They themselves later on admitted that the use of the word was unfortunate and that ‘retainer or pauper’ would have been more suitable.10 Harry Innes Howe (Mary Winchester) in her letter to E.S Montagu, however, states, “In the year 1871-72, I was a captive in that country…That slavery does exist amongst the Lushai tribe is an undoubted fact, and while it is to a certain extent true that under the existing system the Bois are supported by the chiefs, it would be more accurate to say that the reverse is more frequently the case in that the slaves support the chiefs and work hard in order to do so”.11 A.W. Davis describes it as ‘slaves’.12 Chapman & Clark, Missionaries at Lunglei, wrote thus: “Those who through handicap or calamity had no family to care for them had the right to live in the chief’s house and receive what they needed. In return, they helped as they were able. There were, therefore, no beggars among them”.13 The Controversy The British rule had brought a number of changes in the administration, socio- economic and cultural life of the Lushais. In addition to these, the Christian Missionaries who came to these hills on the heels of colonial conquerors accompanied by a new religion and western system of education have brought a number of new things to these semi-savage hillmen. Closely connected with these changes was the controversy over the Bawi issue. With the British rule in the hills, the end of raids and inter-tribal feuds, establishment of peace and order, the introduction of British judicial system, there, being no new recruits, the Chemsen Bawi, Tuklut Bawi and Sal categories soon ceased to exist. Hence, while discussing the issue of bawi controversy, it is mainly related with the Inpuichhung Bawi (in-dwelling) and Inhrang Bawi (out-dwelling) category, who were in the words of J.M Lloyd, “widowed, orphaned or otherwise impoverished members of the village community” who seek refuge in the chief’s house.14 The British administration, which depends largely upon the good will of the chiefs, was reluctant to call it a crude form of slavery and hesitated to interfere with the system. Neville Edward Parry, Superintendent of Lushai Hills during 1924-28, 107 www.jiarm.com JIARM VOLUME 1 ISSUE 4 (MAY 2013) ISSN : 2320 – 5083 admitted that “the Lushai Bawi was never a slave, he was only a chief’s dependent, he was never sold and the relationship between him and his chief was one of mutual help”.15 In the mean time it is to be understood that the Lushai custom did not provide any other means to look after the destitute, as such the system had a charitable dimension.
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