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A BRIEF HISTORY AND THE CUTURE OF KACHIN

By:- Sau Ka-mai

he Kachins are independent hill people of Tibeto Burman origin. But the word “Kachin” is not of

their own. This name derived from the well known traveller and missionary Dr. Eugenio Kincaid who could first contact with the Kachins of the region name “Gahkyeng” around Mogaung area since 1837 #(A Century of Growth: The Kachin Baptist Church of Burma; pp.

32. by Herman G. Tegenfeldt ). There are six major languistic groups (common called the ethnic groups) exist among the Kachin. These six were all the same origin and the same culture that intricated each other since immemorial age. They are Nung Rawang, Zi, Maru, Lashi, Lisu and Jinghpaw. Today, although the word “Kachin” has been using in world wide as a combine name of them all, the Kachins in Yunnan called themselves as “Jinghpo su”. The Kachins in Assam and Arunachal called themselves as “Singhpo” and some languistic ethnic groups of Kachins State in northern Burma prefer to call “Wunpawng”, which mean “core” or “centre”. However, their traditionally been reffered to as “Jinghpaw Wunpawng” . The Kachins’ history began from the myths as every nations told all around the world. In primitive time, the Kachins had no literature. Their myths or prehistory were inherited from generation to generation. The expert men who could tell their story called “Jaiwa”. They claim that the Kachins come from a place called Majoi Shingra Bum, of “Naturally Flat Mountain”, which exact location is unknown. Every Kachin usually points northward and say “Way up there”. This has been interpreted as indicating somewhere in or near Tibet. #( pp.11.The Kachin:

Lords of Burma’s Northern Frontier; by Bertil Lintner)

According to the Kachin mythology, “Ninggawn Chyanun” and “Hpunggam Woishun” were supreme parents of the universe and everythings on earth including visibles and invisibles. After many descendants of them, “Ninggawn Wa Magam” is the first progenitor of human beings. The Kachin trace mythology initiated from him. He married a female crocodile. #Wunpawng Htunghking

Laika, pp.8,25, by Sumlut Gam. Among the Kachin tribes (It means all ethnic groups), they have bound with many clans. In generally, there are twelve major clans in the whole Kachin tribes. They are as naming as:- (1) Marip clan. (2) Lahtaw clan. (3) Lahpai clan. (4) Nhkum clan (5) Maran clan. (6) Magawng clan. (7) Jasen clan. (8) Sumpra sha clan (9) Pyen Tingsa clan. (10) Tangbau clan. (11) Kareng clan. (12) Hkashu Hkasha clan. In every clan, there contained several lineages or sub-clans; for example in Maran clan, such as Nshang ran, Nmwi ran, Wayaw ran, Yawpang ran, Laika ran etc. Then in every lineage, there still many different households or families called “Htinggaw” are naming. For example, the household names of Hpakawn, Hpauwung, Gumtung, Mawun, Nawlang such are from the same lineage of Nshang ran. The Kachin social structure is only based on clans. These clans intersect all ethnic groups. Although they are different in household name, if they were in the

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same lineage or clan, they are brothers. Some could be the same household name but different lineage or clan, they have no related as brothers. For example, the household name “Ndau” may be Maran clan or Lahtaw clan. From a certain clan or lineage which someone’s clan takes wife is called “Mayu”, and a clan to whom someone’s clan or lineage gives wife is called “Dama”. These two concepts of one’s own clan as distinguished from the others, and the division those clans into the two categories of “Mayu” and “Dama” lie at the heart of Kachin kinship structure and social relationships. From these concepts comes the principal which allows Kachins to know how to relate to each other. They may consider each other brothers or sisters. According to the tradition, persons having the same family name can never intermarry; to do so would be regarded as incest. Polygamy is permissible in primitive time but rare. It does happen that a widow of someone is taken as wife by a brother of him who died. A widow cannot marry outside her husband’s family without their consent. The Kachins marital custom can never take wife from the same clan or lineage. The Kachins have a strict rule based on the order of birth govern for naming of children. The followings are of male. (1) “Gam” the first son. (2) “Naw” the second son. (3) “La” the third son. (4) “Tu” the fourth son. (5) “Tang” the fifth son. (6) “Yaw” the sixth son. (7) “Hka” the seventh son. (8) “Sharoi” the eight son. (9) “Yun” the nineth son. (10) “Kying” the tenth son. The followings are of female.

(1) “Kaw” the first daughter. (2) “Lu” the second daughter. (3) “Roi” the third daughter. (4) “Htu” the fourth daughter. (5) “Kai” the fifth daughter. (6) “Hka” the sixth daughter. (7) “Pri” the seventh daughter. (8) “Yun” the eight daughter. (9) “Kying” the nineth daughter. Upon the mention above, every personal name can be form with a suitable prefix or suffix in the order of him or her. For example “Zau Gam, Gam Shawng, Bawk Naw, La Seng” and “Kaw Mai, Lu Awng, Nang Roi” etc. But the Kachins never named without family name or clan name before the personal name. They always do as naming as “Marip Zau Gam, Lahtaw Gam Shawng; Lahpai Kaw Mai, Nhkum Lu Awng” etc. The Kachins have many cultures of their own. Among them, a dancing celebration called “Manau” is the greatest unique dance of the world. It can be participate many thousands of people dancing all together. The Kachins believe that Manau was first celebrated by birds, fish, and butterflies. This festival was first introduced to the people by Jawa Rum Ja (Tingli Yaw) who married a woman descendant of the Madai Spirit. Jawa Rum Ja inherated this festival from his father-in-law and celebrated the Manau at “Hkrang Hku Majoi” for the first time as told as their forefathers. Following this tradition Kachins have been celebrating this festival right up to the present time. The Manau feast is nothing but a worshipping ceremony of the ancient Madai Spirit. When the Madai Spirit conveyed this worshipping tradition to the people, he also mandated many promises to be kept. The worshipping ceremony is accompanied by the Manau dance, whenever it is performed. #Wunpawng Htunghking

Laika, pp.212-233, by Sumlut Gam.

The public dance along with drums and gongs is a sign of happiness and

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celebration. The Madai Spirit is invited as the main participant of all spirits and when the festival is over all of them must be sent back to their original places. It is celebrated strictly either for four days or eight days. The Manau must be celebrated only by those who have the right to worship the Madai Spirit. A present celebration of Manau dance appears to be in two traditions; former tradition still remains the giving of sacrifices to Madai Spirit by spirit worshippers where as the later tradition introduces new Christian Cultural Dance. Different types of Manau:- There are basically ten types of Manau. 59th. Jinghpaw Mungdaw Nsen Journal. pp.35. (1) Sut Manau:- This is a particular Manau in time of prosperity where many friends and relatives are being invited to share wealth and prosperity. (2) Ju Manau:- This Manau is celebrated in time of adversity, suffering, particularly at the ending of the funerals of older people and when the families sought procreative blessings. (3) Shakawng Manau:- This Manau is celebrated when a chief’s wife is barren and to produce offspring. (4) Larawt Dinghtan Manau:- This Manau is celebrated before the campaign of battle field. (5) Padang Manau:- Celebration of this Manau refers to victory, especially a victory over the enemies in the battle field. (6) Kumran Manau:- This Manau is celebrated when a family member separates from the parental family to established a new household or to migrate to a new place or land; this system is observed among the families of Madai Spirit woshippers.

(7) Shadip Hpaw Manau:- This Manau explains that when Kachin people discovered a location for new settlement, they would invite Madai Spirit and Shadip Spirit from the former place “Uma Ga” and requested them to drive out all sorts of evil spirits and to grant them good spirits from protection. (8) Htingram Manau:- This Manau is significant because it is celebrated to resolve conflicts among relatives. It is an expression of reconcilliation and renewal of hearts to brothers, sisters and all relatives such as wife taker family (Dama) and wife giver family (Mayu) whenever there are personal conflicts, hatred, unconfortable relationships, quarrels and doubts among them. (9) Hpundu Dit Manau:- This Manau is celebrated as house warming ceremony. But this Manau is performed only among the families of Madai Spirit woshippers. (10) Htinghtang Manau:- In generally, the Manau is celebrated only four days. But according to the prosperity of the household and prefers to spread his greatness, it may be celebrate until eight days. The first four days have performed in front yard (Npan) of the house and next four days in back square (Nbang) of the house. The steps of the Manau dance is the same for all occasions, with the dancers in a long line forming several curves around decorated ceremonial poles or tetems called “Manau Shadung” These lines and curves relate the Manau history. Mentioned above are merely a brief history which based on the mythology of prehistoric period and some prominent social structures including a unique culture of Manau dance. Today, the world has been marching on the summit of globalization, and we should be consider

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how long the Kachins can be kept to stand with their own particular social structure and traditional cultures, in such situation that swiftly changes in everysecond? There is no formula except Holy Bible to solve this problem. We must learn the history about the nation of Israel, whom the promised people of God. No other people in the face of the earth, could match their experience under all kinds of oppressors and tyrants, namely Egyptians, Assyrians, Babylonians, Persians, Greeks, Romans, Germans and presently most of the Arab nations. God’s Liberating Acts. pp.154, by Melanio L.

Aoanan More than a millennium along the history, they were spread away all around the world. Far to the east and far to the west they are to be found. And as far as north can go, and as far as south can go, almost wherever there are people, they are to be found. They had been enslaved from millennium to millennium. They were seperated away from continent to continent for centuries. They had far distant each other many thousands of miles. Both their physical appearance and languages had all differed, according

to the lands they scattered. When this people of different lands meet, they do not understand each other language. Yet they do feel related each other. What makes these people kin to each other in spite of the difference in their physical appearance and the difference in languages they speak? There are many factors that bind these people together, scattered though they are, and the most important factor of all is their concept of tradition or their religion. How The Great Religion Began. pp.142, by Joseph Gaer.

Nowaday, the Kachins had converted into Christian from animism. Still their traditions and cultures need to convert from the Spirit worshipping into the promise of God. Because, the Bible say, “Yesterday, today, forever, Jesus is the same.”Heb. 13:8. Any tradition or culture without Jesus can be no longer exist. None in Jesus Christ can hope and there’s no other way for Kachins. Thank you.

Sau Ka-mai