The Zous are one of the sub-tribes of the ethnic Kuki-Chin-Mizo group found in large parts of Sagaing and Chin States of Burma and southern parts of Manipur State of India. They are geographically separated by two international boundaries – India and Burma; however, their culture, traditions and customary practices still remain intact in the face of rapid globalization and social transition irrespective of this artificial boundary. Around one-fourth of the Zou population is found in India and the rest in Burma. The Zou, like their cognate Kuki-Chin-Mizo tribes, has rich cultural festivals inherited from their forefathers since the pagan (lawki/sakhuo religion) periods. Most of the festivals have links with their traditional religious practices and beliefs. However, in the present days, these festivals have been modified to conform to the present Christian tenets and beliefs. As, the Christian missionaries spread gospel in to their lands, the Zou people took time to abandon their pagan religion. It is also said that the Zou inhabited areas are the “last bastion” of the pagan religion after the advent of the British colonial rule in the present Manipur and Chin Hills of upper Burma. Out of various types, some popular festivals of the Zou people are as follows:
Khodou Pawi is the event and festival of prayer, sacrifice and thanksgiving to the god and “Lungjai (benevolent spirit) who has been protecting the people against bad lucks and evil-spirits for the whole year. It is also said that this festival had been practiced from the time of the ancestor Pu Songthu” The Zou people in the past pagan period conducted this event primarily in order to give thanks to gods and prevent any possible onslaught of evil-spirits or forces of nature that might cause harms to them. They blamed the invisible evil-spirits for all the troubles, illness, crop failures, bad lucks and miseries that fell upon them
Celebration of the Khodou Pawi festival lasts for three to four days. It is held after the harvesting period of the year. This festival was held by every village in the past though it is celebrated by the whole community/tribe in the present age. In those times of pagan religion, a ritual known as Dawi-Bengna (hunting or casting out of spirits), was performed at every household in the first day of the Khodou Pawi. The Zou villagers, led by the priest lit torches (of fire) and being armed with guns, knives, daos, hoes, spad, etc they would beat drums, jampi (large round bell) to perform this ceremony. The people chanted words and made loud noises to drive out the evil-spirits present in and around the houses and surrounding village. After performing this step in every household, the people, particularly the youths would gather in courtyard of the village-chief. Then, they would walked around the chief’s house thrice after which they would go the outskirt and perform the same thing around the village which indicates that the same evil spirits and others should leave the village and its surrounding too. The left-over or the remaining torches, if any, were stuck to ground or branches of trees near the village as mark of boundary between the village and the evil spirits. This is the event of cleansing or purifying of the surrounding from the dirty and unhealthy invisible spirits and ghosts of the dead people. Therefore, it is also known as ‘Siensuo Pawi’ (Festival of Sanctification)
The following days were spent on other activities related to the pawi(festival). The male members of the villages used to go to the forest to collect honeycombs and the off-springs of bees. The best of the combs was used for ritualistic service by the priest. The quality of the off-springs and combs of the bees signified the course of seasons for the next whole year. When the bees’ off-springs were healthy and robust, they believed that they would have a good or normal season ahead and if unhealthy, then otherwise. This event is also called ‘Khuoi-Aih’ (bee sacrifice/celebration).
All members of the village dined together throughout the festival. Within these days, the people would spare a day to visit the graves of their love and dear ones. Some particular parts of the cooked meats like the lungs, hearts, kidneys, etc. along with rice beers were brought to the graves to be partaken by the spirits of the dead people who they believed were wandering around the village and its surroundings hungry and thirsty. So, this service which was done to appease the spirits of the dead ones (not the evil-spirit) is also known as Dawi-Hawna/Ha-Hawna or propitiation of the departed souls. This is mainly performed by the women folks of the village. Then, after paying a visit to the graves, all members of the village would dine together.
The grand finale of the festival was marked with pomp and show. The people would sing and dance all day and night. As this was the last day of the pawi, the villagers, especially the youngsters deeply yearned for it. They composed and dedicated songs to one another. Mentioned may be made of one popular chorus:
Tunin lam lei, zingchieng lamlei,
Thai chieng lam nawnlou ding lanu tangval
Lanu tangval hounuom ngainou lawm
Nagainou lawm e! ngainou lawm aw e!
Tongsaan san nuom saanchim la’ng e,
Sensaan kei ngainou, sensaan ngainou.
Sensaan ngainou tongdam tuoi Mannieng
Tuoimannieng e, tuoi Mannieng aw e.
Sa-Aih is the celebration for success in killing wild animals such as lion, tiger or other fierce animal in course of hunting. The hunting expedition may be in group or individual. Returning home successfully, the hunter, before entering his village, would open fire from his gun (musket) signifying that he had come home successful. Then, he would call his kith and kin, the priest and the Chief or the whole villagers for celebration of his successful hunting. The successful man would host grand party and feast by killing a pig or mithun (Yak) and served rice beers to all the attendants/people. He then gave the animal’s head to his ‘tulpipa’, the head of his clan. Sa-aih is the show-off ceremony of the successful hunter among his community or village.
In like manner, Tang-Aih is a post harvesting festival hosted by an individual, family or a village community as a whole. It is a celebration of reaping ample crops (food grains) produced by an individual or group of family or village as a whole.
In the olden days, the forefathers of the Zou waged wars (inter-tribal and village war); captured ‘enemies’ (rival group) for slaves; hunted fierce animals; and reaped abundant yields from their cultivated lands. Then, they used to display their successes by hosting ‘Ton’ in the village inviting their clans and all members of the villages or people from outside their villages. ‘Ton’ is somewhat synonymous with ‘Aih’. However, Ton is of a larger occasion signifying many events of success put together while Aih refers to a single occasion of success at a time. Before a person (or the whole village community) conducted or hosted any Tang-Aih, Sa-Aih, etc. he cannot celebrate or conduct Ton because he is not eligible to do so without any prior and distinct accomplishment in life. That is the reason why Ton is also referred to as a mark of display or show-off of successes by a person or group of persons.
Ton is usually celebrated or held for three to five days depending upon the will and capability of the hosts. A traditionally honored and domesticated yak (mithun) was killed for the feast. Led by the religious siempu (priest), the people would have thanksgiving and sacrificial services to the lawki or animist god. They would drink rice beers made out of the grains they produced and sing and dance to the fullest of life. The host (individual or group) would erect a wooden pole in the house-yard on which he/they would make a cutting marks or ridges to identify the occasions and numbers of times he/they hosted the Tons (which means the number of times of achievements). The more the number of marks/ridges on the pole, is the more the number of times of the Tons or achievements.
In modern days, the Zou community usually celebrates ZOU-TON periodically under the leadership of their social and community leaders. Cows or yaks were killed for the mass feast. Social gathering and exhibitions of various Zou modern costumes, tools, dances and songs were held in the day time. The practice of erecting wooden pole is being omitted as it had a link with traditional animist religion. The Zou community had embraced Christian religion in the 1950s. At present, Zou-Ton has become more or less a cultural festival and celebrations of various types of accomplishments among the Zou community in this modern competitive society.
[1] Zou, David Vumlallian (2009), ‘The Past of a Fringe Community: Ethno-history and Fluid Identity of the Zou in Manipur’, Indian Historical Review, 36(2), Sage pub. p.220
[2] Thanglianmang, Philip(2011), ‘Zou-English-Hindi Kizilna Laibu’, ZOCULSIN pub. p.166
[3] Abridged from Thanglianmang, Philip (2008), ‘Zo Pawi thupi Namte’, in Silver Jubilee Souvenir (1983-2008), ZSP Shillong Branch, p.28.
[4]See also ‘Editorial’, ZOTON SOVENIR, Zoheisa Publication, 2010
[5] Interviews with some Zou elderly persons.
——
The author of this article, S. Thangboi Zou a research scholar at NEHU can be contacted at sthangzou@gmail.com
Zou Sangnaupang Pawlpi, also known as the Zou Students’ Association, serves as the welfare organization for students of the Zou community.
Zou Sangnaupang Pawlpi, also known as the Zou Students’ Association, serves as the welfare organization for students of the Zou community.
Zou Sangnaupang Pawlpi
Administrative Office
Zoveng Zogal 2 Floor
Churachandpur - 795128
Manipur
