Hmar Ethnic Cultural Sites

Hmar Ethnic Cultural Sites
Location in Pherzawl district
Coordinates (Pherzawl): 24°15′N 93°11′E
Country	India

The Hmar Ethnic Cultural Sites are a series of ethno-cultural sites of the Hmar people. These sites are located within Pherzawl district, Manipur, India.

Zâwllung

Zawllung
Ethno-Cultural Site
Zawllung Location in Manipur, India Zawllung Zawllung (India)
Coordinates: 24.13826°N 93.04043°E / 24.13826; 93.04043
Country	India
State	Manipur
District	Pherzawl District

The Zâwllung, also known as Sikpui Lung, was constructed to accommodate the drummer and chanter during the Sikpui Festival, observed by the Zopui people in 1897. The festival, primarily celebrated by the Hmars, hold significant cultural importance. Situated in the former Zopui village, nestled within the Zopui range, approximately one kilometer above the southern side of present-day Senvawn village, this structure served as a focal point for communal festivities. Founded by Chief Tuola Pulamte, the Zopui village comprised around 60 households. Oral tradition suggests that the Zâwllung (Sikpuilung) was established in 1897, with Ngurpuilal Inbuon (Bawnga pa) serving as Khuongpu Zâilâk during the Sikpui celebrations. Over time, the Zopui village amalgamated with neighboring settlements such as Hmunte, Lohawi, Pamṭhul, and Sâtṭhiek, forming a unified village known as Kâwnzâr, now identified as Senvawn. This geographical location held strategic importance for British military operations.

In 1870, during the British campaign to pacify Mizo chiefs, Senvawn served as a crucial base for the northern column, led by Woodthorpe. Additionally, Senvawn was considered by the missionary William Pettigrew as a potential site for a Christian mission station in the late 19th century. However, due to opposition from local authorities and ongoing tribal conflicts, Pettigrew's plans did not materialize. In 1910, under the leadership of Chief Kamkholun, Welsh missionary Watkin Roberts arrived in Senvawn to spread the teachings of Christianity. This event marked a significant milestone in the village's history, earning it the reputation as the "seedbed of the Gospel" among the Hmar people. The influence of Roberts' mission extended beyond Senvawn, reaching neighboring regions such as South-west Manipur, the Khuga valley, and even areas beyond national borders, such as Tamu in Myanmar and the Chittagong Hill Tracts in Bangladesh.

Sikpui Lung at Râlvêngbûk

This Sikpui Lung at Râlvêngbûk near Phûlpui village, Pherzawl district was erected for the 'drummer' and the 'chanter' of Sikpui song to sit when Sikpui Festival was celebrated by the Râlvêngbûk villagers during Chief Thlurolien Amo's reign in 1904. The mountain where the Sikpui Lung was constructed is situated approximately one kilometer from the present-day Phûlpui village, within Pherzawl district. Referred to as 'Khawrâwtlâng,' it formerly housed around 20 households. Archeological findings of broken pottery and trivets, crafted from solid rocks, substantiate the historical presence of Hmar ancestors in this locality from 1850 to 1860. The region's significance stems from its strategic positioning, serving as a defensive stronghold during periods of intra- and inter-tribal conflicts. Consequently, it earned the designation 'Râlvêngbûk,' translating to "guard tower" in the local Hmar vernacular.

Kûtpui Lungphun

The Kutpui Lungphun or literally translated as Kûtpui Stone Post, erected in 1904 alongside the Sikpuilung nearby, holds significance in Râlvêngbûk village, particularly during festivals like Zâwlkêu, Khuonglâwm, and Lâwmpui. These festivals were marked by the tradition of erecting stone posts to commemorate the feasts held at specific locations, making Râlvêngbûk distinctive in this practice. The Sikpufeast, unique to the Hmars in Northeast India, is celebrated in December during years of abundant harvest, known as fapâng râlinsân years. Preparations for the feast involve collecting, winnowing, and husking the previous year's yield to brew rice beer, locally known as zu. During the Sikpui Feast, families bring their share of zu to partake in communal feasting. This communal sharing, termed 'Sikpui,' likely contributes to the festival's name. Additionally, some suggest that the festival's timing during the winter months led to its name. The Sikpui Feast is distinguished not only by its communal aspect but also by the songs and dances that accompany it. Nine distinct Sikpui dances, accompanied by songs collectively known as Sikpui Hla, are performed during the festival. Of these, Sikpui Hlapui (Hla Ser) holds particular reverence, as the Sikpui dance traditionally begins with its rendition. The Sikpui Feast includes various traditional songs and dances, which contribute to its cultural heritage. Nine distinct Sikpui dances are performed, each accompanied by specific songs collectively known as Sikpui Hla. These dances include Buontlaw Hla, Hranthli Hla, Lamtluong Hla, Saia Ketet lam Hla, Simsak Hla, Tangkâwngvâilâk Hla, Inran Hla, Ṭînna Hla, and Hla Vuina (Hla Phumna). Among these, Sikpui Hlapui (Hla Ser) holds particular significance, often marking the initiation of the Sikpui dance.

Chawnlût Lungphun

This monument was erected to show that Chawnlût Lungṭâu was a Thangsuo. The Thangsuo title was conferred only upon an extraordinary person who hunted down a certain number of wild animals or a successful person who performed sesun inchawng (a ceremonial killing of a mithun to feed his community). According to Hmar's traditional belief, only Thangsuos had direct entry into paradise.

Lungsum

This Lungsum (stone-mortar) at this old Zopui village was carved out of a solid rock which was used for husking rice for the Sikpui Festival. A Hmar family could not afford to have this kind of stone mortar. So it is believed that this lungsum was made specifically for this great festival.

From time immemorial, when the Hmar forefathers began to take to agricultural activities, they usually made wooden mortar. It is strongly believed that the people of Zopui village made a cavity on a solid flat rock for husking rice for the special occasion of the Sikpui Festival in 1897. This involved a very laborious work because it required using iron tools and it was not easy to make a cavity on a solid rock. Maybe this kind of stone mortar was made for a common purpose like inchawng and Sikpui feast. On such occasions, young women and young men joined to do the corporate work like husking of rice, because a huge quantity of rice was required for brewing zu and that too was to be done well in advance. Every Hmar family had its own wooden mortar which they carried with them wherever they migrated in the past.

Vawmpalung

This rocky cliff is called Vawmpalung where the two lovers Vawmpa and Vawmnu once took shelter and shared their happiest moments oblivious of their village folks. They fell from this high rocky cliff and died together below, never to part in life after death.

Lungthu Lien Pathum

These extraordinarily big trivets were erected by Hmar forefathers on the outskirts of the present Lungthulien village at around 1852. At the beginning, Hmar's forefathers first settled at Khurpui village and later on shifted to the present Lungthulien village which came to be named after these big trivets.

Sârtuinêk and Hringtuinêk

Sârtuinêk

This is the pond of the spirit who died of unnatural death. Hmars in pre-Christian era believed that all the spirits of those who died unnatural death passed through this pond and drank the water in it. Therefore, the village nearby is still called Sârtuinêk village.

Hringtuinêk

This is the pond of the spirit who died of natural death. Hmars in pre-Christian era believed that all the spirits of those who died of natural death passed through this pond and drank the water in it. Therefore, the pond is called Hringtuinêk.

Pastor Thangngur Ṭawngṭâina Pûk

Pastor Thangngur's Prayer Cave.

Born in 1891, Thangngur became one of the first converts among the Hmar tribe in 1910 and was employed as a teacher-evangelist in 1919. He was ordained as Pastor in 1939 and elected as Field Superintendent of Independent Church in 1943. He died on December 20, 1943.

Bibliography

Vernacular Sources

• Darneilal Kholum, Senvawn Chanchin, 1896–2006, Churachandpur, 2010.
• Chawngsangvung Pangote, Senvawn Chanchin.
• Darthangluoi Faihriem, Sikpui Ruoi (Winter Festival the Hmars), Diphu, 2002.
• Hranglien Songate, Hmar Chanchin. 1977.
• Hmar Ṭobul Nun
• John H.Pulamte, Thangngur Chanchin.
• Phulpui Gospel Centenary, 2020.
• Thangsawihmang's (unpublished MSS); Some places of Historical importance in Pherzawl District, Pherzawl.
• H. V. Vara, Hmar Hla Hlui (The Hmar Folk Dinga, Lyrics and Chants), Churachandpur, 1967.
• Lallungawi & V. K. Pangamte, Edited, Hnam Ro-2, Hmar Writers' Club, Churachandpur, 2023.
• L.Keivom & David Buhril, Biethu: Selected Writings of Keivom & Buhril, Sinlung Academy of Letters, 2020.
• Lienzathang, Parbung Chanchin.
• Pastor Chawilien, Lalkhawlien Pulamte & L. Kiemlo Pulamte, Leiri-Changsan Pahnam Chanchin, Churachandpur, 2020.

Ethnographical Interviews

• Field reports of RWUS Staff members.
• Lienzuol Shunate's oral information.
• Oral Sources Collected through some selected Village Authority members of Lungthulien, Parbung & Senvawn.
• Personal Interview with Thangsawihmang Sawngte (87), Muolhlum, Rengkai.
• Personal Interview with Kama (93), Bethel, Churachandpur.