Community Organisation of the PAITE Tribe in Manipur.
1.INTRODUCTION: The Paites are one of the constituting tribes of the ZOMI/ZO’s who inhabit Burma, India and Bangladesh. The word paite means " a group of people marching " (pai-march ;te - "plural maker"). The Paites are a recognised scheduled tribe in Manipur as well as in Mizoram. The Paites are concentrated in Manipur, a northeastern state of India. They are dominant in Lamka Town of Churachandpur of Manipur state with a population of 60 thousands (as per the population consensus 2001). Almost all ethnic Paites follows Christianity, mostly Protestant denominations like Baptists, Lutherans, Penticostal, Church of Christ though there are a good percentage of Roman Catholics as well. They adopted Christianity in the 19th century the year 1910 with the intervention of British missionaries.
Paite also refered to as Paite.Tedim,Chin and Kuki ;they aare concentrated in the soauth of Manipur(Kamkhenthang 1988)refers to the meaning of the name Paite as people on the move because of ther migratory habit.The Paite trace their origin to a cave called Khul,situated somewhere in the North.According to Goswami and Kamkhenthang(1972),the Paite and the Pawi are the same origin.The serological study of Bhattarcharya(1975) on the community reveals a slightly higher evidence of blood group A(35%)the blood group B(31%) in the ABO system.The Paites belong to the Northern Chin sub-groups of Kuki-Chin (Grierson 1967: 59) locally known as Zomi. The Zomi literally meaning people of the hills, concentrate in the Chin State of Myanmar, Mizoram and Manipur states of India. According to the local traditions, these groups pf people originated from a pit somewhere in Central China. The case or pit mentioned above is called Khuul in Paite and it means a grave or hole, literally.The community is divided into clans which is further sub-divided into lineages.The clans are grouped into two distinct classes,one composed of the chiefs’ families and the other consisting of commoners.
The Paites are mainly shy, introvert people who are sincerely devoted in whatsoever they perform. Their main occupation is still cultivation though they have achieved much at the various offices of the Federal India. In spite of their minority status, there are some prominent paites who have achieved in the mainstream governance of the Indian Union, according to a national consensus - it was learnt that the Paites are one of the most educationally advanced ethnic group in India.These days Paite tribes are spread throughout the whole world.
There is also a large Paite population in the Indian State of Mizoram. They are well integrated in the Mizo group which consist of many very similar tribes. Mizo being the predominant inclusive name for the tribes of the area, as opposite to Zomi which is preferred in Manipur and Burma. Usually people of the Paite tribe in Mizoram have the letter P before their given name which is more or less the only way to distinguish Paite-Mizo from non Paite-Mizo.
The Paites live in Churachandpur district in Southern Manipur. Along with Thadou, Vaiphei, Zou, Gangte, Hmar, Milhiem/Mirem and others they were referred to as Chin-Kuki group in the past. At present, they call themselves as Paite and affiliate to Zomi denomination. They also believed in supreme god Pathian and believed to have originated from a cave or Khul. Their population was 49,271 spreading over 125 villages. Folksongs and folktales related to everyday life and culture of the people are orally passed through generations. They are an educated group of tribes and participate actively in local and state politics.Socio-political organizations like the Siamsin Pawlpi(founded in 1948),the Young Paite organization(founded in 1940) and the All Paite students Union aare actively engaged in the socio economic upliftment of the the community.They have achieved some progress in the fild of education and their literacy rate accordint to the 1981 census is 48.06 percent.According to the 2001 census the literacy rate of Paite is 79.0 percent.(85.2% male, 72.8% female). This paper, though not exhaustive, attempts to examine some of the common community definition,socio-economic practices,changes taking place in modern India amnong the community a ng how it can be learn from the community of the Paite tribal in Churachandpur,Manipur.
2.COMMUNITY DEFINATION: The Paite community is a group of people living in a particular local area,common ownership,a group of people having common interests,agreement as to goals,residential place,occupied primarily by private residences(ecology) a group of interdependent organisms inhabiting the same region and interacting with each other. A body of people having common rights, privileges, or interests, or living in the same place under the same laws and regulations; as, a community.The Paite community is under the chief.
3.SOCIO-CULTURAL PRACTICES:Helping the needy and the widow is the most impoetant socao-cultural practices from ime immorial.If any person need help,the realitives look after the needy person and the villagers also help in whatever they can.Shifting cultivation is the main occupation of the Paite.he village land is is owmed by the Chief who annually allots patches of land to each household.The chief also appoints a village messenger,sacred specialist and blacksmith to perform various duties related to village administration.Their traditional religion centres around the worship of spirits.Khodou is their traditional harvest festival. Customary practices are based on common consciousness and they are voluntary in nature and their applicability depends on spontaneous reverence by the members of the society. In other words, a custom is defined as socially sanctioned behavior of the members of a particular society which has been transmitted from generation to generation. Custom includes moral, legal, religious and other aspects of the custom through which a society in controlled. The body of norms, customs, taboos, traditions, values and moral standards regulate the relationship among the individuals in all the societies. Customary practices are therefore, vital in regulating a society and they undergo changes in the changed situations. Changes happen in order to cope with the new situation.
Socio-cultural practices may be studied in different aspects from different angles.It can be studied in the different practices.
Land Ownership and Land use system:
The Paite people mainly practice jhum cultivation as they line in hilly areas. Wet-paddy cultivation is also done on river banks and terrace farming, though negligible in area is also seen in the tribal areas. Rice is the main crop of agriculture for the tribals. Other necessary vegetables are also grown in the jhuming fields. Land is also used by the villagers for hunting in the forest, and to collect domestic materials, etc. The hill people usually dwell on the top of the hill. This practice is common to all the tribes of Manipur.
the village chief called “Hausapa” is the authority over the village land. He is the village chief as well as the owner of the village land. a tribute is paid to the village chief by any villager whenever animal is killed in hunting and even when a villager sells animals like buffalo, cow, etc. Therefore, in the Paite society, the ownership right over land is vested in the hands of the chief of the village (D.P. Haokip - Customary laws of the Thadou Kukis).
Chieftainship and Village Council:
Traditionally, the office of the chieftainship in a Kuki village is called Hausapa who is assisted by a council of ministers.The Chief of a village is the overall authority over the villagers. Village administration is, therefore, in the hands of the village chiefs among the Kuki-Chin group of tribes also
Clan System and Inheritance:
Paite society is a patriarchal society. Clan is composed of a number of families with the common ancestors under the patriarchal contro As per the customary law of succession, the eldest son of the family is the next responsible person after the father. Family is the close-knit and small unit which constitutes clan in the tribal society. The heirship right is enjoyed by men only in the society.The right of inheritance to women is very limited or almost nil in the community.
Crimes and administration of justice:
Crimes in Paite community may broadly be classified into major and minor crimes. But it is not possible to divide them into a water-tight compartment since some minor crimes may lead to major crimes and the consequences are not predictable. Major crimes include murder, homicide, suicide, illicit marriage, adultery, etc. and minor crimes are theft, assaulting, accidental hurting, destructive offices (of public properties), and public nuisance like use of fire or musical instruments on the restricted day, etc. However, a crime considered to be a major one for a tribe may be a minor for the other and vice-versa.Capital punishment is not known in the society. The heaviest form of punishment,is banishment or expulsion from the village. Any kind of dispute is settled in the village court.The office of the village chief is the highest court of appeal in the community. When it is difficult to determine the guilt, the tribal people leave the matter to the divine power by ways of performing oath and ordeals. The most common method of ordeal is by dipping the parties involved into water to determine the guilty person and oaths by using tiger’s tooth, bullet, hailstone, egg, dipping hands into the boiling water, oaths with fire and water, consuming iron (metal) powder, etc.
Marriage and Divorce:
Marriage among the Paite is an institution for perpetuation of the society and culture. It also facilitates the procurement of additional helping hand for pursuing the family economy. Divorce is not allowed under ordinary circumstances in the tribal society. However, in exceptional cases both husband and wife can seek for divorce.
4.VARIOUS ORGNISATIONS WORKING IN THE PAITE COMMUNITY:
1.SIAMSIN PAWLPI: The Siamsinpawlpi (A Paite Students' Welfare Association) is the apex student body of the Paite-Zomi people, established on the 13th January, 1947. Since its inception, the Pawlpi (Organisation) has been working for the educational, Social and Economic upliftment of the people. Way back in the mid-twentieth century, when the Zomi people were still illiterate and ignorant of the importance of education, a handful of educated pioneers of education from the tribe had started the organisation with the motto - learn, labour and serve. At present, more than three-fourth of the Paite people are literate, and schooling becomes a must even for those who could not afford.Today, the Siamsinpawlpi, with its General Headquarters at Lamka, Manipur, and Headquarters at Delhi and Aizawl, with Joint Headquarters/Blocks/Branches/Units at many parts of Manipur and cities like Shillong, Guwahati, Pune, Mumbai, Bangalore, etc. and those of its educated members in different parts of India and the world, contribute their might in working for the welfare of the Paite students in particular, and its people in general.The Pawlpi runs a school, the Siamsinpawlpi Residential School which was established on the 8th October, 1998, under the Ministry of Tribal Welfare, Government of India. Another project, the Pumbuk Project - a centre for rehabilitation for drug-addicts is under way and soon to be initiated. The Pawlpi also has Siamsinpawlpi Foundation Trust, which avails a 0% interest loan facilities without liabilities for the poor and needy students in professional courses. The Pawlpi continues to work with other like-minded Student Organisations and NGOs for the welfare and cause of the student community.Founded on sound principles, the activities of the Siamsinpawlpi include imparting free coaching to HSLC candidates and other competitive examinations, career counseling, tapping and nurturing talents in games and sports, arts and crafts, holding seminars and presentations for farmers, etc. Its annual magazine, "The Siamsinpawl" published every year since... serves as a beacon light for the students and bring about social, economic, and political awareness, and literary upliftment of the people.
2.PAITE TRIBE COUNCIL:The Paite Tribe Council is formally known as The Paite National Council but the name is change to The Paite Tribe Council.The Council is working in the Politics and the prmotion of the traditional socio economic pactices.Its the highest council or organisaation among the Paite community.
3.ZOMI HUMAN RIGHTS FOUNDATION: The Zomi human rights foundation was founded on 2nd July, 2002.It was formed on the basis of the Preamble enshrine in the Universal Declaration of Human Rights. The foundation was primarily created to defend and fight for the Rights of indigenous Zomi from any repressive laws, policies, violation of their basic rights by the state or other form of discrimination and suppression. It stands against Acts that are detrimental to the rights, privileges, customs and traditional practices of the Zomis, any other Acts that illegally encroach upon their ancestral land and natural freedom of the people. The Foundation is the only rights-based organization in the Zomi inhabited areas in India.The Zomi Human Rights works through various mechanisms by following non-violent and democratic norms. It will undertake awareness mobilization among the people about their rights. It will fight the imperialistic design of the ruling classes in India, Burma and Bangladesh. It will seek to preserve the political, social and cultural identities of the Zomi. It will fight against draconian laws and any repressive measure taken by the state against the political, social and cultural rights of the Zomis. It will fight against the draconian laws and any repressive measures taken by the state.
4.ZOMI MOTHER ASSOCIATION:It’s a philantrophic organization which work for the rights and relief work among the Zomi especially among the Paite Tribe.Although the name Zomi is used its an association of the Paite community.
5.YOUNG PAITE ASSOCIATION:The Young Paite Assciation is also a philanthrophic organization where young men and women were working for the welfare of the Paite community.The Organisation have no financial sources and they just collect as annual fees from every Paite household a year.They woek for the welfare and development of the Paite community.They were the most active organization which work really well for the welfare of the Paite community.They work in the creamation of the dead body when there is dead among the community.
6.INNDONTA(THE HOUSEHOLD COUNCIL):Although its not a public organization it’s a household council where every Paite household have.The members were mostly from their relatives.They work for the family where they were as the members of the council to that household or family.They work in any disputes or any work which have to be done in the household or family.
7.THE CHURCH ORGANISATION:The church organisationsdoes charitable works for the needy members of the village.The womenflock of the church help a sickly mother of a household when needed where the inndongta(the household council)were also working for that.The church organistion plays a very important role in the Paite community.Most of the church organization among the Paite community are,The Evangelical Baptist Church,The Presbyterian church of India(Reformed),The Church of Jesus Christ,The Lutheran church,The EOC,etc.Under the various church organizations there are many more departments like the women.the youth.the children department where there are working for the society.
8.OTHER ORGANISATIONS:There are many other organizations working in among the Paite community like the Zomi council,Zomi Student Federation,Indigeneous Council,The Paite Literature Society,
etc.
5.CHANGES TAKING PLACE IN SOCIO-CULTURAL PRACTICES IN MODERN INDIA AMONG THE PAITE TRIBE: As mentioned earlier, the socio-cultural practices in the Paite community have undergone many changes due to many factors.Factors responsible for the changes in practices: Change is the law of life. Any entity including the culture of one’s society is not static and subject to the influx of time. The factors responsible for the changes in socio-cultural practices can be attributed to the following.
1. Modern education: The spread of modern education helps men to rationalize their own practices. As a result, people began to consider the merits and demerits of their own legal practices based on the principle of relevance. So, if certain customary laws which could not stand in test of the days were modified eventually. The rationalization process also included democratization of the exercise of legal power by bringing about representative character of composition of legal authority.
2. Modern law: Modern law is no doubt, more comprehensive in scope and usually bears more significance. It is in one sense related to educational factor. This nature has undermined the popularity of customary laws which were incapable of providing the needed legal protection for lack of political backing. The introduction of modern laws thus leads to changes in the practices of socio cultural by limiting their application in tribal society.
3. Transculturation: No culture including socio-cultural practices of a community remains immune to inter-cultural influences. In other words, socio-cultural practices of a community are influenced by those of theirs. So, transculturation process brought about changes to the practices as far as adaptation of one’s cultural practices to his own is concerned.
4: Ecology: With the coming of modern technology, there have been changes in the life-style of people. Economic development, better communication facilities and at the same time decline of natural resources in areas etc. had resulted to changes in the practices of traditional customs.
5: Christianity: The new religion introduced changes in secular outlook of the tribals. The changes came in the form of some mundane affairs which were within the purview of the customary laws. For example, certain practices like imposition of fine or enforcement of punishment on the murderer, adulterer, etc. was discouraged by the teaching of mutual forgiveness. In other words, justice was not dispensed with in dealing with certain crimes, but admonition to our formal corrections against the criminal for his/her misdeeds was advocated. So, Christianity is also responsible for the changes in practices. the other hand, there are certain traditional practices which are still applicable in modern Paite society by virtue of their merits.
6.Relevance of practices:
The laws relating to land-use and ownership systems, marriage institution, inheritance, etc. have not yet been made redundant by any amount of their modernization, Christianization, etc. On the other hand, the socio-cultural practices help to lighten the burden of legal administration in tribal context.
6.CONCLUSION:The Paite are the most developed and advanced among the tribes in the North East and including in the Indian tribe.They have a good traditional community practices but there are many changes in the modern world mostly due to the adoption of Christianity as their religion.But there are many advantages due to the changing of religion and there is a great development in the educational system.The practices relating to the land-use and ownership systems, marriage institutions, inheritance, etc. have not yet been made redundant by any amount of their modernization, Christianity etc.On the other hand , the community practices help to lighten the burden of legal administration in the Paite tribe context.That is today, the Paite hardly abandon their socio economic practices in various sociao-economic concerns.Any legislation relating to the tribals must not ignore the importance of their practices which deals with their multiple concerns.Any laws which violates certain existing norms cannot be acceptable to them.In his sense,the community practices become a ultimate source of inspiration and hints for outlining the object of the new law.The socio-economic practices are part of the tribal culture which upholds their identity.Preservation and promotion of their socio economic practices is the tune with the spirit of democracy and Indian Constitution.
