The nomenclature of the word "Khiamniungan" is derived from the word "Khiam" meaning "Water", "Niu" meaning "Great", and "Ngan" meaning "Source". Thus, the term "Khiamniungan" meaning "Source of great water/river." The nomenclature derives from the two biggest rivers flowing in the Khiamniungan region, the Zungki river and the Chindwin river in Myanmar.[4]
Origin
The origin of the Khiamniungan people remains uncertain since there was no written record, however the people of Khiamniungan trace their earliest origin to a place called "Khiamniungan Nokthang" which is located below Lengnyu Village - Tsuwao Village,[5] Panso circle, Noklak district.
Migration
After residing in Khiamniungan Nokthang for generations, the Khiamniungan people gradually moved in different directions to form several villages/hamlets. There were four waves of migration:
PATHSO-PESHU GROUP
This group migrated to a place called "Lumoking" and further to form the Pathso range and the Peshu range.
THANG-WOLAM GROUP
Likewise, another group migrated to Nokhu Thangsoun and gradually went north to form the Thang range and the Wolam range.
NOKHU GROUP
Another group settled at a place known as "Shiadkhan", and settled and formed the Nokhu range.
LAHE-LEYSHI-HKHAMTI GROUP
Finally, the last group migrated from Nokhu due to overpopulation and migrated eastwards towards Lahe, Leshi, and Hkamti, and thus this expansion extended up to the Northern bank of Jǖhōknyù or Chuhoongan (Chindwin River) and beyond in Myanmar.[6]
During the British Raj, the Khiamniungan were wrongly referred to as "Kalyo-Kengyu," named after the snow-clad Patkai mountain range, locally known as "Khelia".[7]
In the works of J.H. Hutton, he noted them for their fine iron works such as daos, spearheads, red cane helmets, and leggings.[8]
The first Khiamniungan to convert to Christianity was Khaming in 1947.[9] Thereafter, a number of Khiamniungans converted to Christianity. After the new education system, social system, modernization, and Christianity, there have been drastic changes in their social life.
Society
The traditional Khiamniungan village had eight important people:[10]
Ainloom (the keeper of the supposedly magical stone; the stone is said to warn of any impending disaster, such as a fire or a raid, by moving out of its basket or by creating a sound through striking another object)
By the early 1990s, only the Petche, the Sonlang, and the Ainloom remained relevant, others being remembered mainly as part of books and oral tradition.[10]
Culture
Social institution
Pou, a dormitory.Pou, a dormitory
One of the most important social institution in the past was ultimately the Pou (/pɒu³³/ⓘ), a grand building with a huge Phie(/pʰie³³/ⓘ) kept inside against the side wall which was primarily the cornerstone and a pivotal institution of the community throughout early times.[11]
Traditional attire
The traditional Khiamniungan attires consist of bright red and bright deep blue colored dresses. The ornaments are made of cowries and conch shells. The most notable ones amongst them is Nütsah(/nə³³.tsɑʔ³³/ⓘ) and Shietsapnie.[12]
The Nütsah, one of the most important traditional clothing of the Khiamniungans. It was a part of social ranking in the pastThis Shawl, which is quite similar to Nütsah, is locally called Shiehtsapnie. The only difference is that it has cowrie shells in the form of a circle and a human figure.
Traditional Instruments
The ethnic musical instruments include drums made of gourds and bamboo flutes.
Language
Most of the Khiamniungans in India speaks their common language such as Nokhu dialect, Noklak dialect and Patsho Khiamniungan(/pɑ³³.tsʰɒ⁵⁵kʰiɑm³³.ɲu⁵⁵.ŋn⁵⁵/ⓘ) which is also one of the main languages within their geographical region.[13]
The festival is Celebrated annually in the third week of January, the word khaozao meaning 'Bamboo cup with a straw pipe" and sey meaning "brew of local wine" and hok means "legs", and ah means "to rest".[14]
Significance
1] Festival is about rest and celebration with a local brew.
2] Restoration of peace between villagers.
Miu Sumai
Miu is observed on 5 May every year, the festival is celebrated by the entire community with enthusiasm.
Significance
1]Sowing of seeds by offering prayer, rituals, and ceremonies to appease the gods for the protection of crops.[15]
2] The festival marks the end of the merrymaking season and the beginning of the agricultural season.
3] To build a cordial relationship and to forge a close-knit relationship between the maternal uncle and his sister's offspring - nephews and nieces.[16]
Tsoukum Sumai
Tsoukum is the week-long harvest festival celebrated in October. The festival includes dancing, singing, cleaning, repairing the roads, and outdoor cooking and eating.[17]
Significance
1] To offer and invoke God's blessing for a bountiful harvest[18]
Seisei-ie
A wordplay or pun is one of the unique cultures of the Khiamniungans since the inception of the villages. Traditionally, it was played between villages in the form of competition, unlike today's norm of performing for entertainment purposes.[19]
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
