Lai people
From Wikipedia, the free
encyclopedia
Strictly
speaking, Lai are the people belonging to the Lai Autonomous District Council of Mizoram, North-East India. From a historical point of view, Lai is a
dominant tribe of the so-called Chin-Kuki–Lushai, the community is scattered in
different parts of the world, mainly concentrating in Mizoram, Chin Hills of Burma, South Bangladesh (identified as Bawm), Manipur,etc.
Contents
|
Total population is around 1,700,000 in 1991.[1] Lai is an ethnic identity to call all the tribes of Chins, the Pawis, the Bawms, etc.
1.
Anu
2.
Bawm
3.
Chuntei
4.
Thangnge
5.
Sialling
6.
Hranglung
7.
Mualcin
8.
Khuangsai
9.
Lautu
10. Pang
11. Miram
12. Senthang
13. Sim
14. Tlanglau
15. Zahau
16. Zangiat
17. Zathang
18. Zophei
19. Lithing
20. Chinzah
21. Fanai
22. Sathing
Lai
(Pawi) who are living in the Lai Autonomous District of Mizoram are but a
segment community of the much larger Lai (Chin) population of Burma and
elsewhere to whom whatever name may be given. Regarding their origin, they
share common ancestry with those of any mongoloid race in the NEI. Further back, a historic tradition
has it that Lai were a people who had once lived in China. They migrated through the Tibetan mountains moving further towards the East to become a major tribal
group in the Chin Hills of Burma from where same few came the to present
habitat (Mizoram) in the beginning of the 18th century or earlier.
Historians
and Anthropologists are of the opinion that the Lai Community belongs to
Tibeto-Burman of the Mongoloid stock. Their language is related to Tibeto-Chinese. A Philologist G.A. Griersonwho
has made an extensive and comprehensive linguistic survey in India and Burma did classify the Tibeto-Burman Families into
four groups namely, Northern China, Central Chins, Old Kukis and Southern Chins.¹ So far there is no
rival opinion against the argument that the Lai are non other than the
Mongoloid stock. However, the Lai people have been given various names in
different places, Chin or Halkha in Burma, Zo or Laizo in different places in India,
Bangladesh and elsewhere, Pawi or Mizo in Mizoram.
The
term Chin or Zo or Laizo or Mizo are genetic names that are used to denote a
group Communities who claimed themselves Kuki-Chin-Mizo Group or Zo (Mizo)
Hnahthlak, in a modern saying. To support this argument I invite the British's
records,
The
Word Chin is generally used by the Burmese to denote the various tribes
inhabiting the country of the Lushai hills.
They do not recognized themselves the name Chin, but call themselves Zo or Yo
in the North and Lai in the Centre.[2]
A.S.
Reid, a Medical Officer-in-charge in the British Military Service in India had
made a similar remark relating to this issue as, "Chin is a Burmese term
.…. . The Chin called themselves Lai," À. In fact, the word Chin is a
generic term and is used to denote the Lai and their kin. The Lai also called
Zo or Yo in some places as Vumson, an outstanding researcher from Zo community
says, "The Pawi (Lai) themselves do not call themselves Pawi but Lai,
which and for all the Zo people."
The
above quoted statement tells the fact that the Lai can never be the Sub-tribe
of Zo, rather the main tree of the kin.
The
Lai people call themselves 'Lai' or 'Laimi' (people of Lai) or 'Laifa'
(children of Lai) since time immemorial. Maj. J. Shakespeare (1887–1905), the
first superintendent of the then Lushai Hills is cited to have said that the
people whom he knew as Shendhu, Chin, Kuki, Naga etc., did not know themselves
by such names. Similarly, the people of Chin Hills did not know that they were
"Pawi", a name probably given by the Luseis. Little wonder is that James Herbert Lorrain, a pioneer English missionary made no mention of the collective
noun 'Lai' in his Lushai-English Dictionary.
Instead, he renders 'Pawi' to demote all tribes such as Chins, Lakhers and
Fanai etc. "who do not wear their hair knot at the back of the head as the
Lushai do".
For
more than a Century the Lai were known as Pawi in Mizoram and elsewhere. It is
difficult to trace the exact date when the Lai were called Pawi, what happened
and why they were called so. One thing is clear that the Lai were never called
Pawi in their History till they entered Mizoram. It is probable that the Lai
might have been named Pawi soon after they entered Mizoram. However,Census report of India 1901 shows that the term Pawi already existed in
Mizoram with a population of 15.
Population
of the Lushai Hills in 1901:
Name of Clan
|
Population
|
10 411
|
|
36 332
|
|
15 038
|
|
13 829
|
|
2 870
|
|
Total
|
78 480
|
According
to oral tradition of the Lai, the term Pawi was given to the Lai people,
since the Lai youngman claimed himself pawite during the war between the North
and the South Mizoram (most probably in 1800–1900). It is said that the Lushai
believed that the Lai claimed themselves to be pawi because of their hair knot
on their forehead. Therefore, whoever keeps the same hair style was called
Pawi. Even the Punjabi, who knots their hair
on their forehead, was also called Vai Pawi at one time in Mizoram.ΠIn this
case, the pawi seemed to be named after their hair style, but the term Pawite
literally means Leopard in Lai language. It is therefore, probable that the term Pawi
was not given to the Lai after their hair style; rather they were recognized
from their hairstyle.
The
Lai are also believed to be the main tree of the Chin Dynasty. The fact is that the Bible which is commonly used in Chin Hills is called the Lai-Hoka Bible.
It is also said that the word Shendoo or Shendu which was frequently used to
denote the Lakher (Mara) in the Britisher's
record were said to be the offspring of Lai. Mr. F. Chhawnmanga, a retired
District Adult Education Officer, under the State Government of Mizoram, who
has conducted an extensive personal interview with some chiefs of Lakher,
tells.
The
Lakher chief Mr. Kilkhara of Saiha and Tawngliana of Serkawr Villages were the
descendants of Lianchi and Alkheng respectively of Hlawnchhing family of Haha.
They spoke Lai language. However, after coming down to Mizoram, their names
were translated into Lakher dialect and Themselves Kikhaw and Thylai.
The
above arguments seems to be supported by the statement of Vumson, thus:
The Lakher (Mara) are the branch of Lai tribe
and speak a language closely related to Lai. They are the same people as
Shendoo to whom Col. Lewin made constant reference in his various works and are
still called Shendoo by the Arakanis.
There
are many common clan names like Hlawnchhing, Chinzah, Khenglawt, Thianhlun,
etc.which are found between the Lai and Maras. This is an incation of the fact
that Lai and Mara are one and the same people.
Apart
from the above mentioned groups, there are other linguistic groups that were found to have the same culture and
customs, speak similar language with the Lai. As a matter of fact, these groups
do qualify for Lai in terms of Social, Cultural and linguistic. Those groups
are Bom and Tlanglau living in the western part of Mizoram and Bangladesh.
The
Lai Historical Researchers proposed three main sources, such as, Biblical
theory, deluge theory and Chhinlung theory. The first two theories are found
un-analytical and needed much more sufficient Research, therefore seem to be
less convincing. Despite the fact that the third theory is considered more
reliable to trace on origin of Lai. As a result this work is based upon it.
Peoples
of every group of Mizo language families have
the same tradition that all are originated from Chhinlung. Tradition ascribe
that the Lai's originally came out of 'Chhinlung', not a mythical rock as said
by some, but a hole in the ground covered with a stone, in the east of the Shan State, in the Falam Sub-Division of the Chin Hills District in
Burma. It was believed that Lai tribes originate from somewhere in China.
Chindwin Valley and the Chin Hills and finally came to the present Lairam. The
areas inhabited by the Lai are contiguous to one another although they are at
present in different administrative units. Their concept of Chhinlung is
something like a cave from which all of the Mizo language family came out. The
Tradition goes that the progenitors of the Lai came out of the cave that was
believed to be somewhere in Northern China, or between China and Tibet. The
limitation of this theory is that human came out of the cave is biologically
impossible. Therefore, the modern historians are of the opinion that the Chhinlung
from where the Lai people came out could be the Great Wall of China, which was built during the reign of the Prince Chung called Chin
shih Hwangti. He started to reign in China in B.C. 221, and the construction of
the Great Wall of China was started in B.C. 214. Therefore, the Lai and all
other Mizo language family were believed to have come out of the Great Wall of
China due to heavy workload that was beyond their ability to bear. Hence, they
made their way towards Burma and North East India where they settled down till
today.
Basing
on the History of China, written by Wan Shu Tang in 1955, Mr. Hniarkio, a
research scholar from the Chin Hills, or Burma say,
"The Lai, with other groups of peoples
like Mioo, Yoa, Tung, Chouli, Kualo, Leng, etc. lived in China."
Hniarkio
further tells that the archeological evidence which had been unearthed in 1974
proved that the Lai people served the King Shis Hwangti as the guards and as a
defence service. The statues of the guards found in the King's compound who
have knotted hair over their foreheads have shown this. For Hniakio except the
Lai people were believed to have kept their hairstyle in China. This argument
is in fact related to the above mentioned Chhinlung theory. Therefore, the Lai
Original home could be somewhere in China. Among the Lai, there is also a
belief that some of the Lai people still remain in China and nearby.
Sangkkunga, a Medical Officer of the Lai community, who had been to Singapore in 1981 tells,
"I have visited the Lai pharmacy in people's Park in Singapore.The owner of the
pharmacy and his wife, both physicians are Lai and came from China." [3]
He
further tells that there are some Lai among the Chinese.
This
eyewitness is more convincing to lead us to believe that the Lai people came
from China. This claim required much deeper study basing on cultural and
linguistic dimensions.
Chhuanawm
Lahnim, a Lai by tribe and a learned man has written a convincing article
basing on G.A. Grierson, a linguist and F.K. Lehman, an anthropologist.
Grierson who had done a linguistic survey in India and Burma resolved that
'Lai' means 'middle' signifying that the Lais lived in the middle of Chin
Hills. University of Illinois proposed that 'Lai' implies "Centre" or
more appropriately 'intermediate'. From these explanations Lahnim infers that
'Lai' in its conceptual meaning, is "civilized" or
"Superior" or "unprecedented". He further associates this
meaning with the middle kingdom complex that had already been existed among the
Chinese thousands of years ago. However, this will require deeper study for its
affirmation
Contrary
to this opinion, B. Lalthangliana argues that it is impossible to link the
history of the people in Mizoram with the Great Wall of China, as the age distance
is too long. Any way, whether the tradition of Chhinlung is convincing or not
the existence of Chhinlung seems to be true, that one of the Chinese has
established a Restaurant continues to exist till
today. So, the Chhinlung theory as well as an existence of Chhinlung in China
in any form proved that the origin of the Lai, which is traced back to China,
is possible.
Relying
on the work of M.G. Tetpyo, Customary Law of the Chin Tribes, 1884, Mr.
Hengmanga, the then Historical Research Officer, under Lai Autonomous District
Council, Lawngtlai, asserted that,
"The Lai people made their way from
Northern China via Tibet to Burma through the Hukawng Valley. The approximate date when they crossed the
Hukawng valley could be around 400 AD."
The
Lai people might have spent some time at Kabaw and Khampat, where most of the Zo
group were said to have once lived together for several years as Mangkhasat
Kipgen, a research scholar from Manipur State has mentioned in his
work, Christianity and Zo Culture, as,
"The time spent in Khampat is regarded as
one of the most glorious periods in Zo History. Most of the major clans, who
now inhabit the Chin State of Burma, Mizoram, Manipur andTripura are believed to have lived together there"[4]
According
to the legend handed down from generation to generation among the Lai, they
traced back their origin to Lailum. This is situated in Chin Hills near Falam.
Around this people, there were some Lai historical places like Chin Mual, Lai
VA, and Lai Kulh. Chumawi argues that
It
is a fact that the Lai language becomes the Lingua Franca in Chin Hills. Nishipada Deva Choudhury, an
Archeologist rightly says,
In
tracing out the origin of Lai, most of the Indian and British Researcher's
could establish the fact that the Lai people moved towards the North west along
the Chindwin River, then settled down in the Chin Hills. The
possible date of their settlement in this place, as suggested by F.K. Lehman is
750 A.D. Haka, the present capital of the Chin Hills (Laitlang) State, was said
to have founded by the young prince of Lai, Hluansang by name. Subsequently
many important places such as Thlantlang, Lungzarh, Khuafo, Sunthla, Thlanrawn
etc. were founded in which the clans, Chinzah, Zathang, Hlawnchhing, Khenglawt,
Hlawncheu, Zahau, Fanai etc. were found living there. After some generations,
in an effort to stretch them out, they moved towards the North and West
crossing the River Boinu (Kaladan), and settled in Manipur, Bangladesh and
Mizoram, where they live till today. The first group who left the Chin Hills in
1770 under the leadership of Vanhnuaitlira, the prince of Sunthla moved towards
the south west and settled down at Rengtlang, Chittagong Hill Tract, and
Bangladesh. The migratory way to the next group is read in the Book of Pawi
Chanchin, published by the Tribal Research Institution, Mizoram, thus,
They
crossed the River Tiau near Champhai and made their way in
the Forest towards Bungzung. Then moved to North Vanlaiphai, Sangau, Lungtian from where they had spread in
all different places in south Mizoram.
After
coming down to the present Mizoram, they occupied the whole eastern belt of
Mizoram. Mr. L. Chinzah, a veteran political leader of Lai, has mentioned in
his memorandum submitted to theGovernment of Assam, in 1970. The Memorandum reads.
The
entire eastern belt of the Mizo district,
as far as the Tuichang River on the West and Champhai on the North, and the
entire areas South of Lunglei are Pawi (Lai)
territories.[7]
By
examining available sources, oral or written, there is no rival opinion that
the Lai came down from China through Burma as many people still live in Chin
Hills. Then they came and settled down in South and Eastern belt of Mizoram,
where they enjoy self administration in the name of Lai Autonomous District
Council, Lawngtlai, as its Headquarters.
Lai
are the people of rich culture, customs and traditions distinct from that of
their neighbours. Their cultural heritage include language, folk songs or folklore, moral and social ethics, legends, myth,
festivals, dances etc. Their cultural values are well preserved in the form of
archival system. (The Art and Culture Department of the Lai Autonomous District
Council, Lawngtlai may be consulted in this regard)
The
ancient glory of the Lai culture has never been decaying as some might presume;
it is alive and is flourishing today. This reality is expressed by the fact
that some cultural dances of Lai origin have gained wide popularity and some
them like Sarlamkai and Rawkhatlak (Bamboo dance) are often performed on
national celebrations. However, most Lai dances are adopted and modified with
the passage of time. Here is a gist of the selected dances to be performed at
this time.
One
of the most spectacular dances being adopted by many non-Lai is what is
originally called Ruakhatlak. This dance proves to be a cultural fashion as it
adores everyone everywhere. Ruakhatlak is growing popular in many educational
institutions in our country and its familiarity goes beyond India. Ruakhatlak
is also known as Cherawkan, a name perhaps given by those who adopted it.
Literally, Ruakha in the Lai means hop or dance and the literal meaning is
bamboo dance. But it has a deeper meaning. originally, this dance was not meant
for joy or merrymaking. It was first found at the event of death of a mother in
childbirth. In pre-Christianity, Lai believed that the soul of the unfortunate
woman who dies in childbirth had to traverse a
roughly road where she could have been poked and pricked by thorns on either
side. On her journey to the home (eternal abode) of the spirits, she may also
have to encounter with enemies as the death at childbirth is considered to be
most disgraceful and risky one. In this situation, the dancers by performing
Ruakhatlak assure her soul of consolation and security against any difficulties
which could stand her way. This dance is to bid farewell to the departed soul.
However, in Christian era, this dance of melancholy has become a dance of
extravaganza.
The
most admired dance almost analogous to the western rock or disco is this dance performed normally by a group of youngsters with
proportionate male and female ratio. It has a great variety of rhythmic bits,
among the Lai dance this dance particularly exhibits the glory and supremacy of
Lai culture. In the olden days. Conglaizonh was performed on the day when a
chief or a person of prominence died. It commemorates the achievement of the
person either for his/her greatness or prowess. The ball is not to mourn, but
to honour the deceased. It is a dance of homage.
The
most fiery-looking dance symbolizing the habitation of the Lai warriors, the known cruel headhunters is Sarlamkai, which is also known as Solakia to
the Maras, a sub-tribe of the Lai. Hunting for head or
wild animal was a favourite game as well as a way of building the social
career. On killing their enemies the heads were carried home as trophy so that
celebrations could take place. Traditions have something to say about the
origination of this dance. This dance celebrates the victory of the hunters.
Sarlaamkai not only demonstrates the bravery of the warrior, it assures the
villagers of their security.
Among
all others, this is perhaps the only dance which the Britishers who settled in
the land used to enjoy. It is a Lai national dance. As a dance of delight and
gaiety. Pawhlohtlawh is performed on any day of celebrations and social
gatherings viz victorious ceremony, public feast, festival, marriage day, jubilee, carnival etc. this emotional
dance conveys the spirit of freedom, peace and love. Its manner excites all,
the performers and the onlookers. Pawhlo dance is luxurious and inviting and is
a taste to everyone.
The
Lai people do qualify to seek a Regional or District Council in which they
could protect their own customs and culture, and to develop their own language
and ways of living.
The
Pawi-Lakher Company was developed into Chin Association and able to contact the
Advisory Council known as Mizo Hills District Advisory Council in 1947. As the
time passed by the political Development was in progress among the Lai. They determined
to get a separate Regional Council along with the Mizo District Council, which
was constituted for north Mizoram.
In
order to bring out their political will, The Pawi-Lakher Tribal Union was
founded on 25 October 1949. The Principal aim and objective of the Union
included the integration of the Lai and the Mara (Pawi-Lakher) into a single
Administrative Unit, obtaining of a regional Council and safeguarding of their
ethnic identities.
The
hard labour of the Pawi-Lakher Tribal Union and the Lai-Mara members of the
Mizo District Council eventually paid off when the Pawi–Lakher Regional Council
was constituted by the Government of Assam, under the Sixth Schedule, The
Pawi–Lakher Autonomous Region Rules, 1952 was enacted The Council had 12
members, 9 elected by the people and 3 nominated by the Governor of Assam on
the recommendation of the Chief Executive Member of the Council. The first
Election of the Pawi-Lakher Regional Council was held in 1953.
After
some years of Administrative experience in the Regional Council, the leaders of
Lai, Mara and Chakma felt the need to have
separate District Council for each community in order to safeguard their
respective Customs, Culture and language. Upon their constant demand, the
Government granted to them separate three District Councils, for the Lai
(Pawi), Mara (Lakher) and the Chakma, with Headquarters at Lawngtlai, Saiha and Chawngte respectively, on April 2, 1972. Meanwhile Union
Territory was also constituted in Mizoram. The Pawi-Lakher Regional Council
automatically dissolved. The newly created Pawi Autonomous District Council
started functioning with effect from 29 April 1972, with 14 members strength of
which 12 were elected by the people and 2 were nominated.
Although
the Lai never called themselves Pawi however, the Government recognized them as
Pawi even before India's Independence. Since the Lai people were not happy to
bear the name Pawi and sought to change the nomenclature into Lai, upon their
request the Sixth Schedule to the Constitution of India Amendment Act 1988 (No
67 of 1988) changed the name Pawi to Lai. Subsequently the name of the District
Council was changed to Lai Autonomous District Council on May, 1989. At present
(2000–2001) The Lai Autonomous District Council has a strength of 27 members of
which 23 are elected and 4 are nominated. 21 subjects have been granted by the
Government with a recurring grant of Rs. 2557.98 lakhs of which 715 lakhs as
Plan and 1542.98 as Non-Plan. Total amount of its revenue collection is Rs.22 lakhs.
Under
the Lai Autonomous District Council ate there are six Towns and 81 Villages,
and the total number of Families is 9020, with a total population of 51884.
In
the eve of India's Independence , in 1947 the British seemed to have been
conscious of their past mistake of the 'divide and rule' and wanted to correct
it by outlaying the plan to reintegrate the break-ups.
It
is recorded thus, "Under the constitution for the union of Burma drawn up
in 1947 provision was made for the recognition of the special interest of the
Chin people living in the tangle of forested hills between India and
Burma". A proposal of the British was to establish a 'Crown Colony' to
cover up the Lais inhabited area in the Arakan hills state with the object of
building the Akyab to be the harbour capital city. However, this
suggestion was vehemently opposed by a veteran politician by name Ch.Chaprawnga
as it could mean the loss of an ethnic gravity of the Lusei community thereby
weakening its supremecy over the other tribes.
Since
then, the politics of the Lushai hills was under the control of the Lusei
community. The Luseism became a centrifugal magnet into which all other tribes
like Hmar, paite, Ralte, Lai (Pawi and Lakher) have been gradually absorbed. As
a political step forward for uniting all the tribes within Mizo district a political party called 'Mizo Union' was formed in 1946 under the
leadership of Mr. R. Vanlawma. The rationale behind the Mizo politics was to
submerge all the tribes into the mainstream of the Mizo. In the midst of
oppositions and resistance from the Mizo, the Lais had struggled a lot to
maintain their ethnic identity by initiating a series of
political-ethographical movements. Certain political organizations based on the
Lai ethnicity includes Pawi-Lakher company, Chin Association, Tribal Union in
the late 40's and Chin National Front in 1965 and so on. The CNF was
particularly aimed at "reuniting the Pawis". An instances of the
opposition, Lais were resisted against their membership to the Mizo Advisory
Council, the tribal union party being strongly opposed by the Mizo Union, and
the CNF was jeopardised by the MNF which as formed on 22 October 1962. However,
the Lais were granted a Regional Council in the name of Pawi Lakher on 23 April
1953, a year after the Mizo district council was accorded on 22 April 1952.
When Mizoram was upgraded into Union Territory in 1972, the Lai, Mara and
Chakma were also given each separate Autonomous District Councils.
The
struggle of the Lai people for identity seems to be largely determined by the
oppressive structure of the Mizo Nationalism. As Lais suffer the pain of
separation from the major section of their own community their political dream
always cherishes a spirit of integration with their own flesh and blood who are
now drifted apart. So, the constituent Assembly accepted the proposal for
District and Regional Councils, and it was brought into the Sixth Schedules to
the Constitution of India. Lushai District Council was opened on 23 April 1952. Later it
became Union Territory, and finally obtained its State-hood on 1986 as a
"Government of Mizoram. During this period the Lai people were not being a
silence listener and watcher. They became aware to the Politics, and would like
to know more a bout the Sixth Scheduled, since they were a different tribe,
they wanted to preserve their own culture and heritage. The first movement was
started in the name of Pawi-Lakher Company, that is something like a commercial
institution. However, the main reason behind the formation of this institution was
to build the Lai (Pawi) and Mara (Lakher) political awareness and to draw unity
between the two communities, since ethnically they are of the same family as
mentioned earlier. This company brought back the scattered Lai people and it
enable them to a concrete political party for the Lai community such as the
Chin Association founded on January 21, 1947.
The
formation of Pawi-Lakher Company is the fact that has brought the Lai people to
the knowledge of Government of Assam.
After
careful examination of the situation of Hill areas of Assam, as well as its political demand, the Cabinet Mission of the
British Government in India discussed ways and means to protect the interests
of the tribal people and the backward classed after India becomes Independence.
As propounded by the Cabinet Mission an Advisory Committee was set up, and the
Advisory Committee set up a sub- committee known as North Eastern Frontier
Tribal and excluded Committee, to be headed by Gopinath Bardoloi, the Premier
of Assam, as he was then known. The recommendation of this Sub-Committee (also
known as Bardoloi Committee) thus resulted to constitute the so called Sixth
Schedule to the Constitution of India, in 1950. Under the articles 224 (2) and
275 (1) of Sixth of the Constitution of India, a special provision for the
administration of Hills District of the present North East India was envisaged.
The Constitution goes
1.
Autonomous Districts and
Autonomous Regions. Subject to the provisions of this paragraph, the tribal
area in each item of (Parts I, II and II A) in part III of the Table appended
to Para 20 of this schedule shall be an Autonomous District.
2.
Constitution of District
Council and Regional Council.
1.
There shall be a
District Council for each Autonomous District consisting of not more than
thirty members.
2.
There shall be a
separate Regional Council of each area constituted an Autonomous Region under
the Sub-paragraph (2) of Para I of this schedule.
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