Monsang, Moyon and Kukam [Kuurkam]

Waanglar Somie *

Monsang (L) and Moyon (R)

The Monsang and the Moyon Nagas in Manipur share close historical and cultural traits. This is reflected in their origin myths, their socio-cultural practices and language. In fact, the dialects spoken by the Monsang and the Moyon Nagas are very similar. They are intelligible to each other's and can communicate well. From the historical perspectives, persons like Sapa Thumpungpa, Sapa Moshang and Sapa Ngoruh [Ngariiti] Kukam are considered important leaders of the Monsang community, in their own period.

According to the Monsang traditional history, Sapa Thumpungpa is associated with mythological story of their origin from 'Khur' which literally means hole but generally interpreted as cave/cave theory. SapaMoshang is known for his leadership by the time the Monsang people/group came in close contact with the Meeteis. Though it is difficult to ascertain the time period, this is probably believed to be somewhere before the tenth century CE. This is because a cultural hero like Sapa Moshang was associated as 'Khullakpa' of the Monsang (then Sirti) village in Rungputung. Rungputung geographical terrain is believed to be located somewhere near the present Moirang site in Manipur. According to tradition, Rungputung was one of the early villages in which the erstwhile Sirti's came in close contact with the valley people.

Sapa Moshang was the chief 'Eruwng' of the then Sirti Rungputung village. He was believed to be the eldest son (Momo) with a long-haired which was probably the reason why he was called Moshang. According to Monsang oral tradition, Sapa Moshang was admired for his charismatic and courageous leadership by the Moirang king. Subsequently, the people of the Rungputung village came to be addressed after their leader as Moshang's people. This was how the nomenclature Monsang gradually evolved according to Monsang history.

Another important figure in the traditional and cultural history of the Monsang Nagas as recorded in folktale narrative was/is that of Ngoruh [Ngariiti] Kukam who represents a dynamic historical personality. In the popular perception of the Monsang community, Sapa Ngoruh Kukam was known for his bravery and supernatural strength. According to some Monsang authors, his reign is placed somewhere in the seventh century CE (Oliver 1982:49). On what historical basis this has been suggested is not known.

The 'reign' of Sapa Ngoruh Kukam should be placed perhaps somewhere between the fourteenth and fifteenth, if not the sixteenth century. This is because the royal chronicle of Manipur records the Monsang and Moyon having settlement and conflict with the Meetei kings somewhere in about 1580 CE. Prior to this, there are no strong and authentic available records to suggest the events of the time period as far back as the seventh century CE.

Moreover, from the manner in which the story of Ngoruh Kukam is reflected through the contemporary memories of the village elders, it sometimes seems that the story or event is not as old and remote as compared to origin and migratory folktale and folksongs of the Monsang. Therefore, a brief reflection on the story of Sapa Ngoruh Kukam is attempted here in order to draw a sketch of the time period in which the event could have probably taken place. The information was collected from village elders during my fieldwork in Monsang villages substantiated by references from the royal chronicle of Manipur.

According to Monsang village elders, Sapa Kukam belonged to the Ngoruh [Ngariiti] sub-clan of the Monsang tribe. This was probably by the time the Monsang Nagas settled in Paenthaleen, also known as Sirti Khuwphuw village. It is one of the oldest Monsang villages and was believed to be located on the far eastern site of the present Monsang Pantha village.

Sapa Ngoruh [Ngariiti] Kukam according to the oral memories of the village elders was the second son (Koko or Koti) and he was a very strong man with courageous nature. His extraordinary strength and might became a popular talking among the valley people. The news finally reached the Moirang king. The Moirang king anxious to know Kukam sent his emissaries for further information. According to the story, the king through his messengers urged Kukam to tell him the numbers of the army or soldiers under his (Kukam) command. Kukam in reply handed over to the king's messenger millet grains as a symbol of his powerful strength.

Thinking that Kukam would somehow be a great threat to his kingdom in future, the Moirang king began his expedition to the Monsang country. Noruh [Nagriiti] Kukam was also believed to be very shrewd in nature. As the Moirang king was gradually approaching, Kukam hastily fled to Khongjon, a neighbouring Moyon village lying towards the east of the present Monsang Pantha.

As the two communities, namely Monsang and Moyon, shared close proximity in terms of land, culture and language, Kukam thought it safe to take shelter in this neighbouring village. There, he married a Moyon girl and settled with his wife in the village. Finally, through a conspiracy he was caught and brought to the presence of the Moraing king for trial. During the trial, Kukam was asked to run with dogs and horses, a race which he easily won. The site chosen for testing his strength was believed to be nearby the present Chandel district headquarters treasury office and Japhou village hillocks. Finally a conspiracy plan was devised to kill Kukam.

At the behest of the king, the soldiers dug a pitch and instigated Kukam to run on top of it. While doing so, Kukam fell into the pitch and he was suddenly overwhelmed by the soldiers and the king finally killed him. Kukam was also believed to have killed many soldiers of the Moirang king before his death. This brought to an end the life of one of the epic-like figures of the Monsang Nagas.

The above story is important to mention because of the fact that the MoyonNagas a sister tribe also share the story of Kukam in similar manner and address as Ngorun Kuurkam Moyon. Kuurkam according to Moyon Nagas was a powerful chief of Khongjon, one of the oldest Moyon villages (Kosha 1987:23). A slightly different version in the case of the MoyonNagas was the presence of Kuurkam beloved bosom friend called Nungchim Wangjam during the fierce battle against the Moirang king.

Nungchim Wangjam, according to this version, was the Senapati of the Khongjon village. After the death of his beloved friend Kuurkam in the course of the battle, Nungchim thought it was wise to retreat to the capital Khongjon in order to raise a fresh army; otherwise there would be no other competent leader of his stature to raise a fresh Moyon army to fight the Moirang king in future (Kosha 1987:25).

He later on succeeded as chief of the Khongjon village till his death in the same village. The exact time period in which Ngoruh Kukam or Ngorun Kuurkam reigned in the Monsang-Moyon country is difficult to pin-point. Further, under which Moirang king such a battle took place is also not clear/known. Searching for more historical evidence to add insights to the above story is important in future, though the possibility seems to be remote.

The reason why the reign of Ngoruh Kukam is placed somewhere in between the fifteenth and sixteenth century in the context of the Monsang version is the name of the Paenthaleen village (Sirti Khuwphuw) mentioned in the story. This village is believed to have originated somewhere in between the fifteenth and sixteenth century. The sixteenth century in particular marks a period of raids and wars in the Monsang country, leading to a migration of some Monsang families probably towards northern Burma.

For instance, mention of the 'Shakang war' and the disappearance of Waanglar Ngaamhriir to Baesii Phae (local name for Burma) in the oral history of the Monsang Nagas are events which took place in Paenthaleen village. The time period is also most likely to be the sixteenth century because, from this village i.e. Paenthaleen village, it took about five to six generations to occupy Kursuw-Mhothe and old Meeleen village somewhere in the later part of the nineteenth century.

These two villages located on the far eastern site of the present MonsangPantha and Sarei villages are important because all the present Monsang villages are originally from these two villages before occupying the present sites in the first half of the twentieth century.

Reflecting on this epic-like story of Sapa Ngoruh Kukam or Ngorun Kuurkam is important from a historical point of view. My point is to draw the attention to the close similarity of the story as is found in Monsang and Moyon communities. The question on whether Ngoruh Kukam or Kuurkam belonged to the Monsang or Moyon is least relevant. Such assessment shall only invite further debate between the two communities.

My emphasis is to highlight the similar version of the story shared by Monsang and Moyon which suggests their close historical and cultural association/affinities from the past till the present. Interestingly, Ngariiti or Ngoruh is a sub-clan [surname] of the larger Simputi lineage and is common both in Monsang and Moyon tribe.