Folklore plays an important part in revealing our roots by providing useful insights on our forefathers’ beliefs, habits, and traditions. It gives a window into a community’s or culture’s collective memory, allowing us to understand their values, history, and worldview.
As American folklorist Alan Dundes highlighted in “Interpreting Folklore” (1980), Tangkhul folklore about the origins of the Meiteis provides vital insights into the historical link between these two communities.
Dundes emphasised that folklore is a dynamic process of oral communication that reflects the changing times in which people live, not just a collection of old stories and rituals. Tangkhul folklore, which includes legends, myths, and proverbs, contains symbolic meanings and unique social roles that provide a greater understanding of our origins and culture.
We dive into certain aspects of Tangkhul folklore surrounding the genesis of the Meiteis in this edition of “Hoi Polloi & Mundanity,” building on the abundance of knowledge offered in YL Roland Shimmi’s “History of the Nagas” (2013).
The term “Meitei” is thought to have originated with the southern Tangkhuls and can be traced back to the word “Mateimi” in Tangkhul tradition. Meiteis have a habit of dropping the suffix, so “Mateimi” becomes “Matei”. The prefix “Ma” evolves into “Mei/Mee” over time, harmonising with the Zeliangrong and Maram naming systems. As a result, “Mateimi” became the official name “Meitei/Meetei” throughout time. “Mateimi” means “our people who have adopted another culture” to the Hundung Tangkhuls.
Tangkhuls recognise that Meiteis society, like theirs, is organised into seven clans known as Salais. Other than these seven clans or principalities, interpretations are not considered original. Mangang, Khaba-Nganba, Sharang Leishangthem (Chenglei), Angom, Luwang, Khuman, and Moirang are the seven Salais.
Tangkhuls think that the Lai Haraoba rite and celebration of Moirang has a tight relationship with the dismembered Lungka Tangkhul hamlet, whose residents amalgamated with Kampha, present-day Sirarakhong Tangkhul village. Tangkhuls are frequently mentioned during the Moirang Lai Haraoba rite, indicating their significance on the festival.
A large stone cave engulfed a deer, a dog, and a man, according to Tangkhul folklore. Disgusted, the man’s second wife bravely stood naked in front of the cave, giving birth to the Moirang Lai Haraoba rite. According to tradition, the stone was amused by the woman’s nakedness, causing the cave’s mouth to open. While the guy and the dog were able to flee, the deer was unable to do so.
