Halam tribe

The Halam people are a Kuki tribe native to the state of Tripura in India. The name Halam was coined by the Tipra Raja. They are also known as Mizo or Ranglong. [1] As per their oral tradition they called themselves as "Riam", which literally means "Human being". And lyrically they also call themselves "Riamrai, Longvon, etc.". The Halam are further divided into 15 sub-clans.

History

The Halam are a subgroup of the Sinlung people, who were supposed to have lived in Tripura before the Tipra settled there. Members of the Kuki who submitted to the authority of the Tipra Raja came to be known as Halam.[2] Folklore have the Halam people come from Khurpuitabum,[3] somewhere in Manipur.[1][4][5] The Kaipeng,Molsom,Sakachep and Bawngcher were the first groups to enter Tripura. They were recorded during the reign of Raja Omar Manikya, from 1584-86 A.D.[6] Other sub-groups have immigrated from the Cachar district of Assam, Mizoram and the Chittagong Hill Tracts. It is evident from their folktales and folksongs that Halam people once passed through Mizoram on their way to reach Tripura.

Demography

In 1951, the Indian census counted 1,644 Halam living in Tripura. In 1961 the figure had risen to 16,298. There were 19,076 Halam in 1971.[7]

kaipeng sub tribe

Origin of the Halam

The scarceness of written documents on the background of the Halam makes it difficult to trace evidence to show where the Halam came from, how they arrived and when they settled in Tripura. The Halam, like many other tribes of the Kuki-Chin groups, believed that man came from a cave, called Khurpuitbum, which literally means a "big cave." This is found in almost all the folktales of the Kuki-Chin and other Zo tribes. In the Halam language, the word used when discussing their origin is Sinlung, or Chinlung. The former origin myth may have come about from the belief that the Great Wall of China was named as Khurpuitabum. The latter two words may be interpreted as "originated from China," possibly deriving from the belief that the Halam were descendants of the King of China. Another myth tells that there was a time in which their ancestors usually took shelter in a cave and under a large rock. From this standpoint, they regard themselves as coming out from a "big cave." It is currently not understood which origin myth the ancient Halam believed in. Historians like Mr. Darliensung (author of The Hmar, 1987), Mr. V.L. Siama (author of Mizo History, 1953), Rev. Liangkhaia (author of Mizo Chanchin), S.B.K. Debbarma (author of The Tribes of Tripura, 1986), Lt. Col. J. Shakespear (author of The Lushai-Kuki Clans, 1912), and Hranglien Songate (author of Hmar Chanchin), believed that the Mongolian people originated from the valley in which the Yangtze and Yellow rivers meet in China. Due to continuous aggression by the Chinese, these people left the valley. Some groups moved west and entered Burma through Tibet. The Halam were supposed to have been one of these groups which left China.

Governmental system

Like other tribal people of Tripura, the Halam have their own system of village administration and justice. One chief, known as a Halamasa, is selected from the tribe. The office of the Halamasa is the highest post in the hierarchy of authority. The position just below the Halamasa is known as the Sardar Kalim. The entire settlement of the Halam is divided into three zones – Khopui, Khozobak and Sagornal. From these three zones three officials, one from each zone is selected who serve under the Sardar Kalim. Khopui is the largest zone, Khozobak is the second largest and Sagornal is the smallest. The Halamasa is worshipped by the entire population. During the ceremony all children from five years of age and up must show respect to the Halamasa. Usually the one who demonstrated the most respect would get the nomination. After the death of the Halamasa, the Sardar Kalim would assume power temporarily and announce the next Halamasa.

Duties of the village court

Criminal cases were settled in the courts of the village officials. The Chubai Darbar used to be held in the house of the Kalim. The Tangulian, when ordered by the Sardar Kalim, used to summon the accused and announced the date of hearing. At the trial, the Kabur would take the position of a judge while the Muktiar became a lawyer. If the Kalim was challenged, he would hold a special Durbar termed as Arok Durbar. The appellant had to pay a fee to the Kalim. If the appellant was not satisfied with the verdict, he could make his way up to the Halamasa's court. This final verdict was obligatory. For example, if a thief was guilty of taking something, he had to return the stolen object and pay a fine. If a man injured someone, he not only had to pay a fine but also had to pay the cost of medicines and a religious ceremony. If someone defied the verdict, he would be punished severely, often though physical torture or deportation.

The Panchayat Raj

Introduction of the Panchayat raj system has helped the Halam become more involved in the government. Though there was a territorial council in the state prior to the introduction of the panchayat raj, it did not have much effect on the village administration or community level authority of the tribal. Since the introduction of this system, activities like secret ballot voting, canvassing, and participation of all adults in voting have become widespread. The Halamasa and Panchayati Raj systems, though very different, are not necessarily incompatible. The problems related to sex, violence, marriage, divorce, adultery, dispute and problems related to religious activities are settled by the local government, while the problems concerning lands, health and sanitation, education, communication and other modern means of development are settled by the village panchayat. The Halam seldom approach the police and file an FIR (First Information Report), to solve their problems about traditions. Instead, they approach the officials of the Halamasa.

Daily life

Changes in religious practices

It is not known when the Halam came under the influence of Hinduism. Although the people claim themselves to be Hindu, there are a good number of animistic traits found in their religious activities that appears to be contradictory to Hinduism. This is more evident when it is compared especially with the neighbouring Bengali Hindus. Married women among the Halam, for instance, do not use vermilion bangles and iron bracelets which are commonly used as a sign of a married woman especially among the neighbouring Bengali Hindu woman. In fact, there is no symbolic dress or ornament which can differentiate a married Halam from an unmarried one. A few of them follow vaisnavism and worship Krishna and Radha. But, most of them take non-vegetarian food like pork, fish, dry fish etc. which the neighbouring Bengali vaishnabs regard as taboos. Some worship the Hindu goddess Lakhmi; instead of making an idol of the goddess; they make the image of Lakhmi with rice and egg. They keep some rice in an earthen pot and place an egg on the rice. They then place the earthen pot containing rice and egg under bamboo. Lakhmi is usually worshipped on the day of a full moon by sacrificing a hen and offering egg and beer made of rice.

Conversion to Christianity started about the mid-1900s. About 80% of the Halam are Christians. The spread of Christianity among the Halam does not interfere with cultural activities (except religious activities). The Christian Halam attended the socio-cultural ceremonies of their Hindu neighbours. They participate in and depend on the traditional village administration as do their Hindu neighbours. There is a reason why the Tripura Raja differentiate Halam from Kuki, Halam people do not have king or chief nor their own god to worship. So, the Raja appointed Sordar to rule Halam people, and an idol for each clan to worship. E.g. Mualţhuam sub-clan are given an idol made from Gooseberry tree, they called Zobawmthang.[8] Bawngcher sub-clan are given Thirlum Thirphrai. Thirlum is an iron ball smaller than the size of cricket ball, Thirphrai is an iron plate, a size of thumb. Both have no inscriptions on them.[9]

Agriculture

The Halam eat through a combination of foraging and farming. They collect edible leaves, roots, stems and tubers from the rain forest and catch fish from the nearby rivers. In recent times, they have become familiar with horticulture They farm bananas, jackfruit, betel nuts, papaya and grains. They keep livestock such as goats, cows and pigs.

Education

The Halam are well educated by Western standards. They were well educated by their family.most of Halam graduate from the state schools.But some students must drop out of school because they cannot afford to study any longer. The overall literacy percentage among the Halam is around 85%. The literacy rate is higher for males than females.

Literature

The Halam have no written language. Because of this, there is no record of their history and traditions. They use the Latin alphabet for documentation and writings. The history of their tribe must be transmitted orally.

References

  1. 1 2 Varman, S.B.K.: The Tribes of Tripura – A dissertation. Gov't Press. Agartala. Directorate of Research. 1986. 2nd Edition. p. 25.
  2. ↑ Tripura state website cultures section
  3. ↑ Also written as Khurpuitabong or Khorpintabhim
  4. ↑ Sailiana Sailo: The Bongchers. Agartala. Bharat Offset.1992. p. 2.
  5. ↑ Tripura District Gazetteers. Agartala. 1975. p. 150.
  6. ↑ Gowswami, Dr. D.N.: The Bongs of Tripura. Agartala. 1995. p. 26.
  7. ↑ Gan-Chaudhuri, Jagadis. Tripura: The Land and its People. (Delhi: Leeladevi Publications, 1980) p. 10
  8. ↑ Lalthangliana, B.: History and Culture of Mizo in India, Burma & Bangladesh. 2001. Aizawl. RTM Press. p. 85.
  9. ↑ Sailiana Sailo: The Bongchers. p. 27.
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