The Cultural Inheritance of Khumi

Written by Aung Hawi

Introduction
Paletwa land is geographically separated from Chin Hills surrounded on the north by Hakha, Thantlang and Matupi townships and in the east by Mindat, Kanpetlet and on the West by international boundaries of Bangladesh and India.

The Khumi tribes lived independently in their clan group under the leadership of their respective tribal founders. Khumi tribes and others did not have much contact with other until the arrival of Christian missionary. Khumi ancestors were not nomadic. They did not have the chance to adopt anew culture. The Khumi tribes were conservative so they were unwilling to adopt any new culture
and religion. However, the message of Jesus Christ began to penetrate into their culture and social life.

1) The social structure

Khumi’s practice joint family system. There is a common aces or to whom all the clan

members are related equally but where there is more than one maximal lineage in the village. The clan is not given the name of the ancestor. This social organization is based on patrician system of different clans of the same tribes. Each clan professes to trace its descent through the male line to acommon ancestor where as the female line is absorbed into the clan descent of her husband at marriage. However, the female line and the male line are to do domestic work under the mother’s supervision and the son are to ensure the family security under the father’s leadership. The social structure is determined by the filial relationship between the son group called “Jai Be” or “Juvo”. The daughter group called “Khuma nai sa” in the Khumi tribes. The son group made up of the brother’s with patrilineal male cousins called “ Ta ai chy ka khawi” in one villages one clan.

The family is related to another social group called “PU” as wife’s relative. The youngest son marries and stays with his parents for a time with marriage of the eldest son he separates himself to establish his own family. During the course of time as his family becomes larger, he becomes a founder clans but not from the same clan. Through this system their social structure and family life are interwoven. Thus the different families of Khumi tribes lived in the socialy as one organic family. The family relationship and the patrilineal hefitage are kept alive through the male members of the family.

2) Religions

The Khumi tribes were worshiped traditional Nats their fore fathers and Buddhism

before the arrival of Christianity. They were very backward and their living standards were very low. Christian mission work, has brought significant changes in the socio, cultural life if Khumi tribes. It has given them anew identity as Khumi Christian. Some Khumi have attained social and economic estability due to education brought in by their missionaries.

3) Village Sacrifice

This sacrifice is made for the whole village so that good harvest and good health may be realized sacrifices are made to the village spirits and twice to the field spirits. This is made in order to avoid

infection from disease spreading in the village. When the whole village or a family make sacrifice a pig is killed and offered to a bounder fire or a tree where the bad spirit dwell them a place for building, a hut for Hlau (farm). There is a belief that the spirit helps to bring a good harvest.

If there is on out break of disease in one’s village or other village sacrifice is made to the mountain spirit by killing either a chicken, dog or pig on the nearest mountain. The villagers remain in their village for five days starting from the day on which this sacrifice is made. No out side as are allowed to enter the village the house hold member are confined to their for three. When this sacrifice to prevent disease is made Green foliage is hung on the gate to warm that their house is out of bound.

4)Clothing and dress

At the time of the annexation of the Paletwa (Khumi Land) by British the males were wear langotids (Ni nah lamcheng). As for women forks wear cloth the width of once span were wrapped around the hip. Now, both males and females were given up its.

After the arrival of Christianity, they began wearing a new clothing and dresses. It calls Ni nah (Leaungkhi). It’s wearing until today.

5)Hair- Dos

All Khumi females are put a topknot the head of the back and males are put a topknot the centre of the head.

Conclusion

The early Khumi community lived in different neighbouring villages from twenty to hundred or more houses. In such a small group, there existed a face to face a agrarian community, life was still simple and each member of the community comprising normally the same ethnic group lived in a close-knit society. Each member was in need of another in different situations or particular crisis that by virtue of their kindred bond. They were bound to help each other. In such a society. It was inexpedient to lead on independent or rebellious life. Each person had to live in accordance with the social and cultural norms and traditions. To this day, in a Khumi society, ethical virtue is not measured so much by its validity on moral ground as it does on the ground of social norms and acceptance. Therefore, anormal Khumi would say, “It is shameful” instead of “It is wrong” to do or not to do something. It may be said that one of the drawbacks of the Khumi society in their endeavour to teach social and ethical behavior is the continued attempt tp use and apply pressure tactics.

Written by Aung Hawi