Synopsis on

“Study on Feasts and Festivals of the Maring tribes

of Manipur”

Submitted by
Thangminlun Haokip
Roll no.160033

Under the supervision of

Dr. Buddha Kamei
Assistant Professor
Department of Tribal Studies,
Manipur University of Culture
Introduction
. The term festival is derived from Latin word Festum meaning “ public joy,
merriment, revelry” and “ abstinance from work in honour of gods”. A festival is an event, a
social phenomenon, encountered in virtually all human cultures. (Alessandro Felassi 1987)
A festival may also be defines as rituals observed astronomically or ordinary fixed date and
time to celebrate with joy, pomp and grandeur by an ethnic group, social group, or a community.
(Asim Mitra 1983)
“Throughout the history of human culture, certain days have been set aside to
commenmorate, ritually celebrate or seasons-agricultural religious, or socio cultural political
or social economic community. Because such days or periods generally originated in religious
celebration or rituals commemoration that usually included sacred community meals, they are
called feasts and festivals. (the new Encyclopedia Britannica in 30 volumes, vol. vii, 15th
edition, 1980, P.197.
Alessandro Felassi writes, “ The primary and most general function of the
festival is to renounce an then to announce culture, to renew periodically the life stream of a
community by creating new energy, and to give new sanction to its institutions, the symbolic
means to achieve it is to present the primordial chaos before creation, or a historical disorder
before the establishment of the culture, society, or regime where the festivals happen to take
place”.

Maring Tribe
The state of Manipur is a home to diverse group of tribes. Among them Maring
tribe is one the tribes that settled in Manipur. The Maring is one of the oldest tribe of Manipur.
The name Maring is derives from the word Meiring. “Mei” means fire and “Ring” means alive
and the people is called Maringa. They have their own social culture, traditional, religious,
economic institution. The origin of Maring tribe is believed that they first settled underneath
the earth known to them as Kulvi Shongshong and then moved to the empty vast valley-the
Washaphai. Then they gradually spread arpund the Ningthee Basin in the Angkoching range
and Yoomadung hills in Myanmar. They also scattered in other district like Senapati, Ukhrul,
Tamenglong, Thoubal amd Imphal-East. The main areas inhabited by the Maring tribe are-
Langol, Machi, Khunbi, and Karungthel, but they mostly inhabit in Chandel district.
The Maring tribe belongs to Tibeto-Burman group. Their dialect is not similar
to the Naga dialect but closer similar to Kuki-Chin-Mizo group. Acvording to the 2011 cencus
the total population of Maring tribe is approximately 45000.
The Sandangsenba Maring Village which is located at the hill top of Ngarian
hill track. The village came into existence about 80 years ago. They are believed to be migrated
from Uran Maring village of Chiru Ngarian hill track in 1933. They bought the village from
the Kabui before their settlement. They belong to different clans namely; Dangsawa, Kansawa,
Khulpawa, Hewa, Koninga and Lamthaka. The village is under Keirao Assembly Constituency
of Imphal-East Disyrict but comes under the Senapati Sadar Hills Autonomous District Council.

Feats and Festivals :

 Regarding the feasts and festivals of Maring tribe in Manipur, they have a
number of festivals throughout the year. Eventhough they have numerous some of them are;
Chem Chaang/Yumsangkaba, Knung, Min-phuk, Paar Kyao, Thil Lai, Khung Knei/Khung kwa,
Poorlhing/Chim Tharai Khrum, Darlaam, etc. Among the festivals of Maring tribe Knung,
Khung Knei/Khung Kwa and Thil Lai are the grandest one. Knung festivals occurs once in
every five years. It takes only once within seven years or more because it need huge amount.
The most important part of this festival is feasting, singing and dancing. Khung knei/Khung
kwa is a ceremony for the ignauguration of village drum and it last for one day. The grand feast
is performed by sacrificing seven mithuns, collectively organised by the villagers.
Thil Lai is a stone raising festival which can only be performed by any wealthy
person of the village individually. If any Maring wishes to raise a stone or make Thil Lai in his
name, he made it known to the villagers through village council. The material of the festival
includes atleast three stone to ne placed in the village gate. The intending performer will fixed
an auspicious day and make announcement for the stone raising with rituals. He then ask the
villagers to help him in selecting the stone as well as in dragging the stone upto the gate. The
stone raising ceremony is performed after the making of path for the stone. When the required
material and stone raising is complete, on am auspicious day the villagers arrange the stone
properly. The stone are used as resting for the villagers as well as travellers. In this gramd
festival six mithuns is slaughtered and huge amount of rice is used for cooking and brewing
rice-beer. Feasting started from the day of Thil Lamai with beating drums, singing and dancing.

Research Methodology

Objectives of the Study:

1) To describe the feasts and festivals of Maring and its significance.
2) To portray the rites and rituals of the festivals.
3) To look into the dance, music, sports of the festivals.
4) To depict the festival dress and ornaments of different age grade.

Significance of the festivals

The tribal people take a great delight in the celebration of festivals. To the
tribals the joyous festivals are the symbols of their cultural, social and religious aspiration or
striving after excellence. The fun and gayety experience by them remove monstony of life,
relaxation from tiresomeness by physical diversion, mental recreation and emotional outlets.
Festivals serve as a reunion of family members, relatives, friends, and love ones. By
participating in the festivals, people settled disputes and misunderstanding.

Research Question

1) How many festivals did the Maring people observed in a calender year?
2) How and when did the Maring celebrate feasts and festivals?
3) What are the main functions of the feasts and festivals?
4) Is there any changes and continuity of these festivals among the present day Marings

Hypothesis
 1) The Marings celebrated festivals based on stages of agriculture operations.
2) The observation of feasts denotes the charity to people as well as to climb the ladder.
3) The rotes and rituals of the festivals are to ensure well being and prosperity of the
village community.
4) The festivals unite the village and also makes them free from works. Ot express the
socio-cultural life through their dance and music.

Field sites: The study will mainly confined to the feasts and festivals of the Maring tribe of
Sandangsenba Maring Village

Sources of data: The sources of data collection will be based on primary and secondary
sources.

Method of Research: It will be based on interview and observation method with the help of
selected person that will include village elders both men and women, village chief, educated
person.

Tentative Chapter Scheme:

i. Introduction.
ii. Feasts and festivals.
iii. Summary and conclusion.

References

Ali MD Magbul. 2014. Social change among Maring tribes of Manipur: A case study of
Sandangsenba Maring Village
Journal of International Academic Research for Multidisplinary 2 (4):582-588.

Devi P.Binodini A Monograph on the Maring tribe of Manipur 2002

Hudson T.C The Naga Tribe of Manipur

Falassi Alessandro, Festival: Definiton and Morphology. Time out of time: Essays on the
festival, 1-10, 1987.

Maring Thangso Mophun. Maring Tribe Women: Original History and Impacts of Modern
Development Among the Maring Women in Manipur.
International Journal of Advance Research and Development
(volume 2, Issue 8)

The New Encyclopedia Britannica in 30 volumes, vol.vii, 15th edition, 1980, P.197

Thoudam Joymati and Mathur Ritu, Migration and Evolution of Naga Tribes in Manipur
International Journal of Current Advanced Research
ISSN:0:2319-6475, ISSN:P2319-6505, Impact Factor:SJLF:5,995
Volume 7; Issue 1 (B); January 2018; Page No.8793-8799
DOI: http://dx.doi.org/ 10.24327/ijcar.2018.8799.1430