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Folklore and Folktales of the Mao Tribe
Opinion | Articles | A. Kazhiini Mao | 15-Jul-2021
Introduction
Every race, tribe or community has a set of beliefs, tales, legend, myth, proverb or sayings which plays a significant role in indicating the uniqueness of their group and their social cultural identity. The Mao, one of the major tribes of the Nagas is spread over the easternmost part of India bordering the western region of Myanmar but specifically inhabited in the northern part of the Maipur state. The Maos are also known as Memei or Ememei in Mao language. The term “Mao” also refers to the land and the villages inhabited by the Mao People. Mao community has been endowed with a rich legacy of folklore and folktales left by the forefathers to the present generation. Folktales found within the Mao community falls under various kinds such as animal tales, fables, tall tales, legend and myth but legendary tales are the most common kind of folktales found in the Mao society.
Stories in particular varies from one group to another but each of them narrated and handed to the younger generation with a purpose and lessons to impart and this has occupied a special place in human history as it continues even today. Some stories would narrate about the great achievements of their forefathers while other would content their forefathers face defeat and shameful act that prevailed in a society at a given time.
Folklore.
Folklore is as old as mankind and till 19th century, it existed as a concept known by different names in different parts of the world. The German called it Volksunde, the Swedish Folkminne, and the Indian Lok Sahitya and so on. Prior to its conception as an independent discipline of learning, it had a meagre knowledge in the minds of the scholars and the people at large. However the coinage of the term ‘folklore’ by William Thoms in 1846 delimit the work from the limited knowledge and gave a fresh concept leading to the birth of a study called ‘folkloristics’ the scientific study of folklore. For Thompson ‘the idea of tradition’ is the touchstone for everything that is to be included in the folklore. Thus folklore in its literal interpretation can be termed as ‘ the learning of the people’, ‘the wisdom of the people’, ‘ the people’s knowledge’. Accordingly, folklore is one of these three, ‘a body of knowledge’ ‘a mode of thought’ or ‘a kind of art’. Therefore folklore in this sense means the lore shared by a group of people owing to the fact that no single member of the group can have a complete command over all its facets.
Folktales.
Folktales is one of the most important genres of folklore studies, the most common types of narrative folklore. A folktale is a taletelling that forms part of an oral tradition and the authors are anonymous. The stories are passed informally from one generation to the next orally. Folktales often reflect the values and customs of the culture from which they come. They have been used to teach character traits. As mention earlier, Mao tribe has a rich folklore and folktales narrated by various narrators while taking into account the different versions of the tales, beliefs and sayings available in different villages. Here we will confine to the most popular ones found in the Mao community.
Katini and Kajini
After the death of Katini’s mother, her father married another woman, who gave birth to Kajiini. Despite the fact that both of them born of different mothers, the two sisters grew up with a very close bond and even went to the same Morung. Katini was ill treated in every possible way by her step mother while Kajiini born of her own womb is love very dearly. But in the presence of the father, both were treated equally and the father has no knowledge about Katini’s plight. Katini did not give into her mother’s ill treatment but rather would comfort and share her meal with Katini whenever her mother is not around.
On the eve of kapeni (a traditional feast wherein the youth go to carry firewood in the forest) when the whole villagers were preparing to carry Kapeni wood, the step mother shave her head with the intention that Katini would gave up joining her comrades in the grant ceremony with her shameful looks. In deep sorrow, Katini went to her aunt for comfort. Seeing the shave head, Katini,s aunt prepared a colourant with herbs and water and dyed Katini’s head black. With this new dyed hair she looks beautiful and this has added more anger and jealousy upon the step mother.
The day arrived for the feast when all her friends came calling her and Kajiini. However the mean stepmother would not let her go. She told her friends that Katini has to pound rice. The friend lend a quick helping hand and finished them together. When asked if they can go the mother told them that Katini has to pound oso(soaked rice). Unable to wait,her friends left Katini and proceeded to carry the firewwod.
Fullfilling the wants and desires of her step mother Katini headed to the forest all alone. Knowing her comrades had gone long ahead, she decided to cut her own required load in the forest. Hearing the felling tress, Katini’s father shouted who is in his forest as the whole villagers had gone to carry Kapeni’s firewood. Nearing to the forest, the father was shocked to see her own daughter Katini all alone. When asked why she was alone and not in her friends company, she replied that she was fulfulling the favour asked by her stepmother. On her way home she met her friends at a resting place and manage to join them. Seeing her all alone and realizing the cruel treatment of her step mother, her friends pitied her and shed tears with her but moment later she calmnly replied that it happens to many people and comfort them with a words of wisdom. Towards afternoon, all the young boys and girls headed home and on arriving the village, the whole village folk came to witness the most attractive girl while in the course of the folks observation a conclusion was made with katini as the most beautiful one. Hearing this, the mother in her dismay went on to say how can one with the least of fashion and poorly dressed be chosen to be the best.
Towards evening, the youth headed to their dormitory called Morung with their wine Oha ( dried guard made into bottle to carry wine) and Tukhe (a bowl for chutney or meat to be eaten while drinking) and as usual, the cruel mother filled Kajiini’s Oha and Tukhe with the best wine and meat while for katini, the waste water of rice and the excreta of chicken was given to eat and drink in the Morung.
Seeing this, Kajini asked her to throw away the food and drink so they can have from her share to which Katini hesitated. Katini carried and showed her wine and bowl to the owner and lady of the morung to which the kind owner asked katini to empty her Loha and Tukhe and fill them with what is prepared there. However Katini refused the offer and told them that she could no longer bear her step mother’s ill treatment towards her. “And I am told one of my aunts live in Viswema where I will be heading tomorrow. I don’t know if I will wake up early or the cock will crow earlier but I have to leave my beloved friends and villager”. Saying this katini bid a tearful goodbye. All her mates couldn’t hold their tears back at the plight of Katini and requested her to stay back as she was liked and admired by all her mates.
The next day katini made an attempt to wake up Kajiini to bid her farewell but the later would not wake up from her deep sleep. Katini covet the care free life and the deep slumber of her sister. Then she quickly hurried off for her journey. Kajini woke up to find her missing on the bed and went in pursuit of her but to no avail.
On reaching her aunt’s place, her aunt opened her Takhi ( women wedding box) and clothed katini with her brand new clothes. After a time of hearing the grievances of katini, both of them went outside to pound rice. At that moment a young lad belonging to a royal family (Choziina) came to their house to get fire cake(a common practice among the ancestors of Naga community as there were no match stick those days) and saw katini. From the first sight the young man began to like Katini very much and in order to get a glimpse of her he put off the fire at the backyard and came a total of seven times.
Years after the young man married katini and as a result of their hardwork they prosper and turn out to be the richest in the village. To celebrate their wealth they throw a feast to the entire villagers in which katini’s parents were invited. Katini’s step mother did not believe this and through all possible insults saying that she became sickly and would never grow rich.
Years later Katini and her husband threw another feast in which she ask her parent to attain this feast. So her father came to join the feast. Katini was extremely happy to see her father and told him that if his son-in-law ask for any wish he should ask for a cow which a mark from forehead till tail. Not long after, the son-in-law asked Katini’s father for his wish. But katini father replied,’ I ate and drank to my fill what more can I ask, I am so thankful my son”. However with in insistence of his son-in-law, he asked for a cow as was instructed by his daughter. But the cow being mystical, he hesitated at the beginning but as promised he sent the father off with the cow. Throughout the journey as the cow moan, it gave birth to a calf and by the time, the cow reach the village, it has given to many calves. On reaching the village gate, the father informed the villager to collect the dried paddy at the courtyard as he came with a flock of cattle. Hearing this, his wife sarcastically remarks that he must be bringing lots of things as he went to visit his wealthy daughter. The cow given by Katini brought prosperity and soon became wealthy. However, the mother met an ill fate very soon. One day as he was cleaning the cow shed, she stepped over the cow dung and fell down fracturing her leg and died instantly.
Chobuhu Choro.
Once upon a time there lived a boy name Choro. His mother died at a young age. Years later his father married an ill mannered women who hates children who are not her own while Choro became one such victim. Choro was sent to the field (Pfolero li) everyday to watch over the paddy and vegetables and this has become his daily activities. His step mother would pack his lunch and sent through Kapeini and Choroni and instruct not to open them. The two sisters obeyed their mother but their curiosity increases as their brother would never show them his lunch box. Choro would disappear to a huge hollow with his food where there was a fountain and birds and animals of the forest would feed on. He would pick the rice pieces with stick, wash them and eat it as it is mixed with excreta of chicken and animals but choro would never voice against this devilish ac tof his stepmother.
One day the two sisters of Choro couldn’t hold their inquisitiveness and open the package just to find foul smelling food. This dismayed them so much and hence they cook delicious meal with Chicken for Choro. On reaching the field, they asked Choro to come and have lunch but he refused to come and told them that his body grew weak and time has come for him to turn into bird and fly away to a distant land (Chubu Le). The two sisters replied to Choro saying that he was just a mere human and not god or any superficial being so he could not become one. Choro requested Kapeini to help him with Sazhe (a piece of shawl) so he could them for tail and feather to fly and Choroni for Lozhe ( a kind of beads used for necklaces) so that he could use them to prepare beak and claws. Both the sisters were shocked for the strange plea but they fulfilled his wish. Before he flew away Choro asked them for his reappearance in his village after five days. Just as promised Choro appeared to his birth place flying and dancing in the air. Choro sent down a feather each to all of his family members as a souvenir except for his step mother. The mother like the rest wish for one of Choro’s feather but Choro shit down and his excreta felt into her eyes saying “eat my shit, and may you not go far from the courtyard”. Choro further requested his two sisters to inform him when his father die but not of his mother. On the death of his father his two sisters performed the rituals as being instructed by him. Choro came along with his flock and flew down on the pillar to see the face of his father and cried out aloud. Time came for all the relatives for the last glance on Choro’s father face and gradually everyone left after bidding him farewell. Choro sent off his friends after bidding goodbye to his father while he stayed back for the burial. After the burial he flew heading to the distance place but sadly on the way he was caught and eaten by and eagle. So the sisters sang “ Choro while being human eat the feaces of Chicken and animals and when being bird became a prey to an eagle.
Kholia
Long, long ago there lived a girl by the name Kholia. She enjoyed all the luxury and affection from her parent as she was the only child in the family. However the family happiness ended shortly as her mother fell very ill and succumb to this illness. The father was so immersed in her loss that he even refused to socialize for sometime. Time went by and not long after the death of her mother, Kholia’s father fell in love with another women and married her. Thus Kholia started her life in a different new way. Her step mother made her to do all kinds of work and treated very poorly. But Kholia did all she could to please her new mother and to keep her family together. No sooner could she bear her step mother’s ill treatment when she was framed for all the mistakes which she didn’t do. However her father knew well that Kholia would never do such things and knew that his wife was wrong about her beloved daughter. One day his wife came with a strange decision where an option was given either to choose her or his daughter as she could not bear the affection and attention given to his daughter by her husband. This gave a death blow to his heart as she could not live without them. However he finally decide to choose his wife over her daughter.
Suddenly one day, Kholia was told that she and her father would meander the forest the next day. The ruthless mother prepared food the whole night for both to eat on their journey. When the day came they headed towards the forest and all through the journey, the thought of losing her daughter haunted him but was overwhelmed by his love for his wife. They climbed and crossed several mountains after which the father asked whether she could still see their village and make her way back home herself. To this she replied ‘no’. By this time they were in the heart of the thick forest. So the father asked Kholia to sit and wait for him while he go to pluck some banana leaves that they could enjoy their lunch together. Kholia innocent as she was, she obeyed her father while her father never returned to her again. The sun has set in and she was filled with fear as she could hear the howling of the animals as the chirping of the birds. She called out for her father but no response came. Her fear knew no bound and scream out even for her mother but the same response bounced back to her every time she shouted.
Trembling in fear she came forward towards a tree and prayed to give her shelter. She slept off shortly under the tree while in her dream she was told to head downward the stream. As told in her dreams she headed towards the south the next day, she met a man who was checking water in his field. Seeing the man she pleaded him not to harm her but take her as his servant. But the man found her too good for servant and asked her to marry him. To this Kholia readily agreed and they were married happily.
One day Kholia’s village entered into a truce of agreement with another villager. It is the custom for the host villager to give meal to the partner villager. As Kholia took a walk about she saw a man sitting on a rest plateform made of stone (tokhu).She immediately recognized that it was her father so took him to her house. She served him well, gave him the best wine and chutney in the best cup and wooden bowl of her husband. Meantime she asked her father if he knew anyone who had lost her daughter in the forest. To this he said he never knew about that and wonder how a father can do such a thing to his own daughter. Then Kholia burst into tears and said, “dad how can you be this pretentious, it is I your daughter Kholia, the one her father left her in the forest”. Having heard this sentence he beat his chest and hit the ground in remorse. However, she sent her father back with lots of gifts for the family and most of all she forgave her step mother and father for the wrongs they had done to her.
These tales even today plays a significant role in story narration of the Mao tribe. Most stories are often narrated with the sole purpose to impart moral lesson. Through these stories, the narrator points out the fact the inherent traits of likes and dislike of human being. But when we look at the stories in a socio cultural context, we learn that the society have no much interference in the individual or in family matters. It maybe because of the very fact that such evil people will not pay to what have been said rather finds another reason to ill-treat the weaker ones upon being reprimanded of their behavior. Furthermore the society also tends to respect the personal space within which the family exists. Thus have little or no role to play in trying to solve such an evil. But there exist a close emotional bond between the village folks and any individual suffering in the family or in the society, the former extended an open heart towards for comfort or moral support. The prevalence of such kindness can be a result of ethical values the society imposed upon the individual coupled with the religious beliefs the people follows. Some of the ethical values for example are;
‘Mazhe morona nephromo chϋnoe, tekra chϋnoe’ (The poor and the needy are not to be look down or trampled upon). With the belief that so great was their misery and if they curse anyone, it’s a very bad thing and curses come upon the life of the person. ‘Any destitute upon their visit to anyone’s home, they are not to be sent empty handed.’ Apart from these, a good number of rituals were also associated with helping the people in need. For example, after harvest it is unwise to take away everything but a portion of the harvest is always left for the poor and needy.There were also cowherds who tend the cattle of the wealthy. As profession denotes these cowherds belongs to the poor and underprivileged stratum of the society. When wine were brewed by the rich family, before anyone gets to taste the wine, a cup is being reserved for the cowherd so that he always gets his share as he come back from his job. Although these cowherds have been paid in terms of a cattle or paddy as decided by both the parties, they also very often get a share of what the wealthy family had produced or bough for any special occasions or feast. This is part of the culture the society has been following since time immemorial and it tells us that the society has always extended an open heart to the people in need.
Tupha Chava-The miraculous stone.
A Mao legend says that a huge stone in Tobufii known as Tupha chava is a mystical one as any individual when dries a paddy on the stone could collect double towards the evening. But the stone stopped its mystical when one day two women fought for the stone to dry their paddy and one of them in her fit took out her skirt and hit the stone. Even today this stone is still laying in Tobufii, well preserved for the future generation for reference and to justify the existence of the so called ‘miraculous stone’ in olden days.
Myth
According to Mao mythology a woman by name Dzϋli Mosϋro was the only first ancestress and by the slight contact of the cloud she gave birth to man, tiger and god. Hence the woman Dziili Mosiiro is regarded as the creator of man.
Few Popular Taboo and Customary Law of Mao tribe.
- It is forbidden to go against the will of the parent.
- It is forbidden to mock and act the mourner.
- It is forbidden to point a finger and talk to people.
- It is forbidden to let the infant sleep in the winnowing basket.
- It is forbidden to kneel and plant paddy.
- It is forbidden to burn rice.
- It is forbidden to act like a handicapped person.
- It is forbidden to like the smith.
- It is forbidden to go against the will of the paternal aunt.
- It is forbidden to perform any rites or rituals on the 7th Day of the week.
- It is okay to sing with a cup of wine but not with a plate of rice.
- It is forbidden for a king to curse the people.
- It is a taboo to beat a person with a broom.
Customary Law in the past were like legal guardians to certain norms, taboos, customs, rituals and practices through which order in the society is maintained by exerting certain control over the individuals. It gives authority and power to the ruling group over the community, men over women, adult over children. Breaking the rules enforced by customary Laws can be accompanied with certain punishment as well. Christianity and modern education has brought immense changes to the traditional societies and most customary Laws which benefits only a certain group of people especially men has been question time and again. The fact remains true that these customary Laws indeed acted as the main agent in maintaining law and order in the traditional societies for a long period of time and even till today where the Indian government acknowledge and permit the governance of Hill societies in Northeast through the 5th and 6th Schedule of the Indian Constitution.
Conclusion
There is no denying that Mao folklores and folktales have been narrated time and again to endless number of people, as in any tribal community. However, when attempts are made to reduce the stories into a written form, we fine divergence of opinion even on the same story, mainly on account of additions and adaptation of the stories. Moreover, the Mao culture and customs are now vulnerable to being extinct because of inroads made by Christianity and western education amongst the Mao community. Most significantly, these tales are passed down the generations orally by men and women who are not educated, but told more in the form of entertaining listeners lounging around the fire hearth and ‘Tokhu’ which means resting place. With less and less emphasis given to the traditional form of learning, also in the absence of written folklore and tales, the negligence level towards these very important as aspect of the Mao community culture and tradition is fast increasing. Therefore, there is an urgent need for massive cultural sensitization, particularly amongst the young people. Folklores and folktales are sources of social history for any community, as they provide the vitals of understanding the over-all culture and tradition. Unearthing different aspects of life would have been incomplete without them. This paper therefore is intended to provoke thoughts, so that structured study of folklores and tales receive due attention.
References
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(The Author teaches in Don Bosco Autonomous College, Maram. She can be reached on Kazhiinirozmao@gmail.com. The paper is a part of here research work)
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