Religious function of pei in the traditional Zeliangrong society
- Part 1 -

Budha Kamei *

Introduction:

Authority may be defined as the "privilege and duty of making decision, of pronouncing in cases of dispute or disagreement, and also the power of enforcing such decisions." Authority is the very essence of social organization. Hence, it cannot be absent from any single institutional organization. Every Zeliangrong village has a village council, which is "the principal administrative, jural and penal body."

In fact village council is the principal organization of the village administration in most tribal villages. A village is administered by a Pei, a council of elders of the village. The Pei is not only a council of elders, but also the collective supreme body comprising all the clans' heads. And the elders of the council are also collectively called Peikhang Peiru (a respectful term). Only the elderly person (65 to 70 years) can represent the clan in the Pei. Because they are old and have no jealousy and desire; so the people expect justice from them. The strength of Pei members varies with the size and population of the village.

The age grade determination system is still in practice in every traditional Zeliangrong village. It is intended that the composition of village council should be small and compact to enable the former to take decision within shortest possible time. An elder of Pei cannot be removed from office; he will remain for his life. However, of frequent non-attendance of Pei meeting and decline of abilities, he may be punished by imposing fine and even excommunicated (Khamei) if he is found of a fragrant violation of the social norms, such as adultery, arrogance, gross injustice, etc.

Women are however, not allowed to represent in the Pei as it is a tradition that they are not given the right to represent in the Pei. Mangthoi Thaimei said that one of the most distinctive features of the public life of the Zeliangrong people is the "predominance of the elders in the village administration. Generally, no woman is given a place in the village administration, and in the same way, young men were of little importance in any customary deliberation in the village council."

The village council appears to have developed into regular body in the Gupta period at least in some parts of India. In the Vedic period, the Sabha was both a village social club as well a village council and in its meetings, the members of the Sabha discussed social topics, played indoor games and also transacted the business of the village government. Jatakas tell that villages did transact their business themselves.

But, they do not have any regular council for this purpose. Initiative was usually left with the village chief/headman, but if he acted against the established local customs, the village elders could set the matter right by pointing out his mistake to the village chief/headman. In the Mauryan period, the villages had not yet evolved regular councils. It was only in Gupta period regular councils appeared; they were known as Panchamandalis in central India and Gramajanapadas in Bihar.

A large number of the sealings of the different village councils have discovered at Nalanda, which doubtless sealed the letters sent by them to the authority of the Nalanda University. It appears almost certain that the village councils in Bihar had developed into formal bodies, meeting regularly to transact administrative business and communicating their decisions to outsiders in formal and sealed communications. The settlement of the village disputes was one of the most important functions of the village council.

In the first instance, clan/family elders to which the disputants belonged tried to settle the case but if they failed, the village council used to decide the dispute. Not only the civil cases, but cases of homicide by accident also were often settled by the councils in the Chola period.

It is the Pei that "wields real power in a village. The village council works as conciliator, mediator and arbitrator in disputes of all kinds. It also organizes religious worship, sacrifices and rituals in times of an epidemic; it also maintains order and peace in the village." The Pei has elaborate functions and duties.

The main functions of the Pei are administrative, military power, religious, and judicial. The legislative function of Pei is less as there are already well set of unwritten customary laws, which seldom require amendment. The decision given by the Pei which is the apex body of the village administration is final and last.

No members of the village even the village chief (Nampou) can disobey the decision of the Pei. The neighbouring villages also have no right to interfere in the internal affairs and decision of the Pei. True, Pei is the guardian, custodian as well as the defender of the age old customs and traditions of the people.

Religious Function:

Pei is the authority over the whole religious affairs in the traditional Zeliangrong village. It is a well-known fact that without the Pei the Zeliangrong antique religion cannot survive because Pei carefully guards and regulates the religious customs and practices.

Rites and rituals are the important ingredients of the Zelianngrong antique religion. The priest and elders of Pei are entrusted to perform the religious rites and ceremonies related to the community and individual welfare. The function of antique religion is for the preservation and welfare of group or community whereas the positive religion stands for the salvation of individual.

Festivals and ceremonies:

In a year, the Zeliangrong people celebrate nine festivals at the various stages of agricultural operations. The Pei decides the dates to commence and days of the festival based on the lunar calendar. These festivals are the rejoicing of the community expressed through prayer and thanks-giving to Tingkao Ragwang for His blessing of good harvest and welfare and protection against decease and hardship in the days to come.

Now, most of the festivals commence on the 13th day of lunar month and prolong from one to two or five days. All the rites and rituals of the festivals are carried out by the elders of Pei with the chanting of hymns for wellbeing, prosperity (bountiful harvest) and peaceful co-existence. The Zeliangrong antique religion is "sustained by their colourful festivals accompanied by religious rites and prayers, dance and music and feasting during different months of a year."

Besides, it is a compulsory duty and function of the elders of Pei to take part and supervise the ritual ceremonies like the Taraang, Maku Banru, Matui, Mureng etc. performed by the individual families and dormitories. It will not be proper to describe them in a secular as the Feast of Merit.

Observance of Nuhmei and Neihmei:

Pei performs regular observance of Nuhmei (taboo) and Neihmei (gennas) as part of sanctification of the village. However, it is done with the advice of the village priest (Taku). The individual who violates the Nuhmei will be considered breaking the social customs and moral code. And the violator of Nuhmei will get divine retribution or human punishment. However, there is a purification ritual called Thanthingpatmei thou for atonement of sin (Non) and wrong doing by men towards men and god.

Pei strictly enforces Neihmei in the village. The Western anthropologists had described Neihmei as genna. The term genna comes from the Angami word Kenna meaning prayer. Neihmei is the collective form of worship of Tingkao Ragwang, the Supreme God by the whole village community or individual families abstaining from physical work on the occasion of the beginning of various agricultural operations.

The objective of Neihmei is to avert misfortune or natural calamities and to restore prosperity of men. During Neihmei, no one is allowed to go beyond the village gate and no outsider inside the village. The period of observation is short. Everyone abstains from breaking Neihmei because of the fear of evil consequences flowing from the will of a divinity.

To be contd....