Historical and cultural background of the Mizos - Part 4 - |
By: Priyadarshni M Gangte * |
“In the year 1936 the word of the spirit of our Lord came to Pu (honorific title similar to ‘Shri’ in Hindi or ‘Sir’ in English) Kapa and Pu Saichhuma, telling them that “we are Israel”. Also in 1946 the same message was received by Pu Chala of Buallawn village. Henceforth from every part and every corner of Mizoram we cried longing for our homeland, Israel… and searched every possible way for contacting Israel”. It is observed that while Liabiaktluanga speaks of one Saichhunga, Benjamin calls this man ‘Saichhuma’. Similarly, Lalbiaktluanga tells us that Chala of Bualawn “confirmed” Saichhunga’s statement in 1951 as against which Benjamin offers 1946 as the appropriate year. These contradicting names and years need to be rectified. From this account and several others it is clear that the connection with the Israelites had not been realized until “the word of the Lord came out to our prophets since 1936”, even though this revelation explains a history that would stretch back over two and a half thousand years. In this connection it has to be understood that as per historic events the biblical Northern Kingdom of Israel was conquered by Assyrians in 720 B.C. Its inhabitants were taken into exile and banished from history. The fate of these people, “the Lost Tribes of Israel”, has inspired many legends and much wild conjecture. There are such other local persons as Khuplam Milui Lenthang, who propagates Mizos being the children of Manmasi (twisted form of Manasseh of the Israelites). Here one sees, though very likely concocted or allegory, an element of evolution in the identification of the “putative Israelite” tribal origin of the Mizos. When Chala first claimed that the Mizos were Israelites, he did not clearly indicate to which of the Ten Lost Tribes of Israel they belonged. By 1972, however, one group asserted that Mizos of Manipur were originally descended from one of the ten lost tribes of Israel whose name was called ‘Manasseh’. But such identification arose by deduction rather than prophecy. In support of this it may be observed that in many of the chants, rites, rituals, exclamations, used in various sacrifices and other sacred incantations as per Customary Laws the terminology, Manasia or Manase or Manmasi, is used. These names have come to be equated with that of Manasseh in the Bible. Some such instances are that: (i) when earthquake takes place, people run out of their houses and exclaim aloud, saying - “Calm, Calm, we the children of Manmasi are still alive.” It is said, whosoever might have been responsible for the earthquake on hearing the name of Manmasi, stops the earthquake. This has been all along the tradition before Christianity came to hold its root among the Thadou Mizos and is still believed and practiced spontaneously whenever earthquake takes place; (ii) When ‘Ai Kawngpui Sial’ occasion (pre-Christian sacrifice for success in hunting) takes place, the priest, followed by his party chants, “Those above and those below, go away, flee, we the children of Manasia are coming”. This practice among the Lushai Mizos was given up after Christianity came in the area. (iii) There lived a legendary heroine called ‘Lenchonghoi’ as was current in the folklores of all the Mizo tribes. She was known for her beauty. She was kidnapped by one Monster called ‘Topipa’ in the absence of her brothers. Her youngest brother who happened to be the strongest and bravest went after his sister to rescue from her captor. Finding her in a corner of thick jungles they came homewards. ‘Topipa’, on his return home found ‘Lenchonghoi’ missing and immediately went in pursuit of her. As they met, ‘Topipa’ and Lenchonghoi’s brother struggled for her. In the course of struggle, Lenchonghoi’s brother beheaded ‘Topipa’ several times. Yet, the head of ‘Topipa’ rejoined the body each time beheadased. While the struggle was fiercely fought without either of the two men the victor, two Angelic sisters watched the fight from their celestial abode who sided with Lenchonghoi’s brother. At last they planned to help him win the struggle. In doing so, the elder sister advised her younger sister that the latter should tie one butterfly-like object made of thin wooden-plate and to tie it at the one end with a cotton thread so as to drop it, holding at the other end of the thread. In doing so, the younger sister should advice Lenchonghoi’s brother to cut the same thread hanging over his head by addressing him “Manmasi” (twisted form of Manaseh or Manase). But Lenchonghoi’s brother did not pay heed to what she repeatedly said, not knowing as to whom she addressed as “Manmasi”. At last ‘Topipa’ told him that he was advised to “cut the thread with which the object was hung over your head, addressing you as Manmasi”. Then Lenchonghoi’s brother did as he was asked to do. Now, as he cut the thread, Topipa’s head was severed from his body and died. Thus it is said, ‘Manmasi’ is the ‘God-given name’ of the Mizo people among whom the legend had been current in the past many generations before Christianity came and is current till date. Therefore, the concept that Mizos are the ‘lost tribes of the Israelite origin” is no new invention or make-belief of some fanatic protagonists of the ‘lost tribes of Israel’ theory. It is nothing but ‘God given name’, it is said, with an overtone of finality, quoting their tradition and customary law of the Mizos as evidence of their culture. Similarly, there are a host of cultural and traditional instances where Manmasi among the Mizos in Manipur is conspicuously made manifest as their ancestor. One such customary instance is when a grave is about to be dug. A libation is poured into the ground and the priest chants, “Make way, o stones and trees, for the children of Manmasi have gone to claim their own possession”. With the claim of Manmasi as used in Manipur or Manasia or Manase as used in Mizoram to identify their ancestor, some Mizo groups adopted a new name as ‘Bane Manasseh’, meaning thereby “children of Manasseh” in Hebrew. Sawngtindam observed, “The significance of the new identity is far reaching for it … dovetails elements in cultural and traditional religion with a significant force in the Jewish religion”, namely the fate of the Lost Tribes and the hope that some day they would once again be returned with the Jewish people. The belief is fulfilled and the customary law lives on. It is a fact today many groups have accepted the Mizo Manasseh identity and are attempting to follow ‘Judaism in some form. This may be called conventional “Orthodox Judaism” or the so-called “Messiamic Judaism”, a cult which associates observance of precepts from the ‘Old Testament’, such as circumcision, observance of Saturday as the Sabbath, dietary restrictions and the Jewish festivals, with the Christian’s faith in Jesus as the Messiah. Our research in this sphere has shown that there is an ironical aspect in these developments. Of all the elements of their traditional culture, animal sacrifice was one practice, which initially led to the identification of Mizos with the Israelites in the Bible, as it led also to identify group with similar practices as their associates or primary/segmentary groups. Related Articles:
to be continued .. * Priyadarshni M Gangte wrote this article for The Sangai Express . This article was webcasted on November 15 , 2007 . |
* Comments posted by users in this discussion thread and other parts of this site are opinions of the individuals posting them (whose user ID is displayed alongside) and not the views of e-pao.net. We strongly recommend that users exercise responsibility, sensitivity and caution over language while writing your opinions which will be seen and read by other users. Please read a complete Guideline on using comments on this website.