The Anal Naga Tribe and the Chavan Kumhrin Festival

S.R. TOHRING

Manipur state, which is the abode of the Nagas, Kuki-Chins, Meiteis, Pangals (Muslims), etc. is site of contestations among different communities driven by political interests and pragmatics. Contestations get manifested largely in identity politics and land. Organizing and creating of festivals, at times, serve as a platform of identity politics. It helps in consolidation of smaller communities into forming larger community identity to create checks and balances among those contesting communities. The present paper is an attempt to highlight one of the aspects of identity politics in the state of Manipur where festivity is used as a medium of consolidating community identity. A case of Anal Naga has been taken up in the light of introduction and organising of Chavan Kumhin festival in the state of Manipur.

THE ANALS: A BACKGROUND NOTE

In Manipur, there are thirty-three recognized tribes occupying the hills in the state. Today, these tribes are also spread over large parts of the valley as well. The Directorate for Development of Tribal Welfare and Backward classes classified the recognized tribes, in Manipur, into three groups, namely, Naga group, Chin-Kuki group and Intermediary group. In this classification, Anal is under the head of Intermediary group.¹ However, in reality, the Anals are Nagas. The argument that Anal is an old Kuki tribe has been rejected. As E.B. Dalton, one of the colonial ethnographers, noted:

Lt. Col. Steward had classified two types of the Kuki race – Old Kukis and the New Kukis, who had migrated from the jungle of Tipperah, the hilly country, south of Cachar around the year 1880 to North Cachar Hills and into Manipur and the New Kukis immigrating to North Cachar Hills and into Manipur around the year 1848.²

A.K. Ray argues that Steward’s classification is based on time scale.³ Moreover, the purpose of Steward’s classification was to distinguish the old and new inhabitants of Cachar. In the nineteenth century these terms were borrowed and used in Manipur for the tribes. Many of the old inhabitants were called old Kukis and the term new Kuki was given to those who arrived later. In these, many Naga tribes like Anal, Lamkang, Moyon, Moshang, etc. were wrongly called as old Kuki. The Royal Chronicle of Manipur, since the sixteenth century, describes them as Anal or Anan Naga, Lamkang Naga, Moyon Naga, Moshang Naga. Even Khongjai is also written as Khongjai Naga. C.A. Soppit in his book A Short Account of the Kuki-Lushai Tribes of the North East Frontier⁴ complained the usage of the terms “Old Kuki” and “New Kuki.”

The notion that rejects old Kuki term as a misnomer while advocating the Anals as a kindred tribe of the Kukis is also baseless. If affinity has to be looked, it has to be between the Naga and the Kuki. Thus, Anal is a Naga tribe, and the Nagas have some affinity with the Kukis. According to Naga Hoho, the Anal (Anaal) tribe is one of the “sixty-six Naga tribes” of Naga ancestral homeland.⁵ In the state of Manipur, the tribe is one of the nineteen Naga tribes.⁶

The Anal tribe is one of the oldest inhabitants of Manipur. This is supported by the archaeological findings at Chakpikarong and the studies conducted by scholars and ethnographers. In Manipur, the Anals mostly reside in Chandel District, particularly the 41st Constituent Assembly of this district. The present number of Anal villages in the district is one hundred and fifty six. The neighbouring districts of Thoubal and Churachandpur also have one and two villages respectively. The total population of the Anals in India is 13,853.⁷ Besides this, the Anals are found in Sagaing division of Myanmar, namely Haika, Ngakala, and Napalun villages.⁸

The social and political organizations and practices of the Anals have similarities with others, yet at the same time, carries uniqueness of its own. The social organization of Anal is unique in many ways. One glaring example is that the clans of the tribe are either under Murchal or Moshum group. This division of clans in the form of the two groups still continues today. This social division is rigid and regulates Anals’ lives in many respects. The kin tribes, such as the Moyon, Moshang and Lamkang have modified or improved their kinship structure and relations, but the Anals safeguard and nurture this practice. The Anals’ socially sanctioned marriage could occur between the members of the two groups. Each of Anals’ two major groups has clusters of clans and each cluster of clans (group) has many clans. Each clan is composed of many families. The social formation of this tribe is based on blood relations, etc. In olden days, members of each cluster of clans could share grave. If any situation prevails where the deceased’s cluster of clans has no grave, he/she will be buried in the grave of the nearest cluster of clan.

The crude economy of the Anals is in a stage of transition. The Anal’s subsistence, prior to wet-paddy cultivation, depended on hunting, food gathering, jhuming and domestication of animals. The Anals, particularly after World War II, came to practise the wet-paddy cultivation. Today, the Anal’s economy is based on agriculture but secondary and tertiary have also come into being.

The polity of Anal continues to be democratic in nature. R. Brown in his book Statistical Account of the Native States of Manipur and Hill Territory Under its Rule writes:

… the practice of hereditary chief... is no longer practiced. Interior villages, however, retain this old customs of hereditary heads.⁹

This notion is a negation to the oral history and the practice of the Anals. The chief (Kholpu) is elected by the concerned villagers and the post is held as long as he is selected or elected. The elected chief’s heir to his property has no right to inherit the post. He could be a chief if he is elected. The same is applied to the post of the priest (Thimpu) and so on.

CHAVAN KUMHRIN

The Anals, in the past, had many festivals but only a few of those continue today; amongst them is Chavan Kumhrin festival. Chavan Kumhrin is celebrated every year on the 23rd of October and is the only fest that has attained popularity and become the greatest festival of the Anals. The Government of Manipur has recognized it as a district holiday of Chandel district. This festival is also celebrated by other Nagas of Chandel district, viz., Lamkang, Moyon, Monsang, Chothe, Tarao and Maring. This festival may gain more and more popularity amongst the Nagas of Chandel district.

Kt Kolenson says, “The Anal vocabulary ‘Chavan’ denotes Autumnal season and ‘Kumhrin’ means New Year. Thus, Chavan Kumhrin is interpreted as the New Year of Autumnal season.”¹⁰ The term “Kumhrin” of Anal means New Year and the word “Chavan” is prefixed to many of the terms like Chavan Du (Chavan water), Chavan Atho (Chavan Air), Chavan Chankul (Chavan Maize), etc. It denotes the period between September and November, which seems to correspond to the season of the North East monsoon. It also denotes the dawn of autumn season. But the term Chavan Kumhrin as festival has a deeper connotation. It is a festival not merely of celebrating the arrival of the awaited season that brings many new things, but also to share the fruits of their labours. The term “Chavan Kumhrin” to denote this festival was christened by Lh. Thumthung of Chandel Christian village in the year 1973.¹¹ The first celebration of this festival, according to the record of Anal Naga Taangpi (ANTA), occurred in 1973 at Chandel District Head Quarters. It was celebrated by the Anals of the Maha area. The elders, educationists, public leaders of all Anal Tribes and its villagers in their Assembly held on the 9th October, 1978 at Chandel Christian village adopted and agreed to celebrate the two Great Festivals: Chavaan Pathakol and Hrongtha.¹² Chavaan Pathakol is another name of Chavan Kumhrin. Prior to the adoption of the term Chavan Kumhrin, there seem to exist many names for the festival, like Budong Pitiim, Chavan Pathakol, etc. But once Chavan Kumhrin was named and accepted to denote this festival, it gained popularity compared to the other names.

Ts. Thumpa writes in Anal language:

Kum 1970 thung Maha area ki sholdong hin alumhe lamvar abolho itonaki palungthu holjenu varowl sana ‘Chavan kumhrin nhal khong’ na Chandel Christian thung vato paje. Tuthal, vakumten avangto jenu District ki Holiday akhe pethuna huna jenu kum 1978 thung Mihrang Deputy Commissioner Lalringa (IAS) vide order no. – DC (TPL0/3/14/74 ni declared vatoval.¹³13

Translated in English, it reads as follows:

In 1970, Maha area youth organized and fêted Chavan Kumhrin festival together among the Chandel Christians. Thereafter, they celebrate the festival every year. In 1978, Deputy Commissioner Lalring (IAS) declared the festival as District Holiday; vide order no. – DC (TPL0/3/14/74).

Since then the Government of Manipur has recognized this festival as a festival of Anal tribe or Naga tribes in Chandel district. Prior to 1970s, this festival was celebrated at the local levels on any appropriate date chosen by the elders/leaders of the village. But now, the government has fixed and recognized 23rd October as Chavan Kumhrin Fest of Nagas in Chandel district. After the government recognition, the regional or local leaders or pastors organize this festival on 23rd October of every year. Since 2005, ANTA, an apex body of Anal tribe has been organizing this festival, which encompassed all the folks of the Anal tribe. Therefore, the celebration of this festival at a local or community level is bringing unity and harmony amongst them. Today, this festival is playing an important role in dislocating superstitions and parochial views and promoting modern education, religion and positive outlook, etc. This over and above the consolidation of Anal Naga identity in the district and surrounding places.

ANIMISM AND CHAVAN KUMHRIN

Before the twentieth century, the Anals worshipped gods and goddesses. They also believed in a supreme God who according to them was above gods and goddesses. They also worshiped trees and stones. They thought that every mountain, river valley, etc. has god or goddesses. They attributed all the natural phenomena like rain, thunder, wind, etc. to these gods and goddesses. They worshiped gods and goddesses for appeasement and prosperity. During this period, there were many fests. Most of them are lost, and a few of them that continue to exist are not conspicuous except Chavan Kumhrin festival.

In the past, the Anal folks brought part of their first produce of harvesting season to the village gathering where the village elders headed by Kholpu (chief) and Thimpu (priest) sacrificed part of it to their animistic gods and then ate the remaining with meat and wine. The way they celebrated their festivals including Chavan Kumhrin was that they drink home-brewed wine heavily, and they sing and dance throughout the night. Unfortunately the songs they sang are no more available to the new generations. The festival was practiced every year so that they have a good harvest for good health and prosperity. With the advent of Christianity, Chavan Kumhrin festival is celebrated in accordance to Christian beliefs and practices.

CHRISTIANITY AND CHAVAN KUMHRIN

According to the Anal Naga Baptist Association,

Christianity came into contact with the Anal tribe when two Anal young men, namely, Bs. Thurnung and Kolchung Mono were enrolled in William Pettigrew’s school at Ukrul in 1916…. However, later in year 1919, when the Christian Mission field in Manipur was shifted from Ukhrul to Kangpokpi, some Anal families went there for medical treatment and their children to study in the mission school. Some more Anals hearing the opening of the school joined there for their education. They were all converted into Christian faith. These young people left their studies out of their enthusiasm to share the new faith among their own people and they started to spread the gospel in their area. Thus, from the year 1919 Christianity began to take root in the Anal soil.¹⁴

Thus, with the advent of Christianity in the Anal area since the beginning of the 20th century and the subsequent increase of the Christian population to above 90 per cent of the Anals by the end of 20th century, the Anals eliminated animistic practices intertwined in social, political and cultural practices. The Chavan Kumhrin Festival, as mentioned earlier, has its root to the ancient past. In Pre-Christian days, it was celebrated with animistic rituals. But now, the Anals celebrate “Chavan Kumhrin” in a Christian way. The order of celebration generally is that the leaders raise fund and make service programme. They usually kill Mithun or any animals so that the community or the guests could have special meal. The normal service progamme runs something like this: invocation song and prayer, messages from speaker and distinguished guests, mass prayer and benediction prayer. This is usually followed by cultural dance, music and other entertainments. The Anal folks on their part bring part of the first harvest of the harvesting season to the Church or to this festival for a good future harvest, prosperity and good health. This offering is either distributed freely or sold – the money of which is used for common kitty.

CONCLUSION

Chavan Kumhrin festival has not only attained popularity among the Anals but has also brought unity for the tribe. The festival has been able to promote the tribe‘s cultural heritage in a healthy manner. Further, it also negates the arguments put forward by some that Christianity is destabilizing the cultural practices of the tribes. Christianity is a religion to safeguard individual’s spiritual, physical and material being. Christianity has brought incredible blessings to its followers. And Chavan Kumhrin has been able to play catalyst to bring about those incredible blessings. This is over and above the role of the festival in bringing about identity and unity of the Anal tribe, and also extend it to other Naga tribes in the district of Chandel and adjoining region.