HISTORY OF CHAKPIKARONG KHUPI (SHUTHUWM)

WITH THE ADVENT OF CHRISTIANITY

Submitted to: Dr. Jangkhomang Guite

Department of History, Manipur University
In partial fulfillment of Degree in Master of
Arts History (Honours)

Submitted by: -

Hrangbung Bethon Anal

Roll no. 1826066
Department of History,
Manipur University,
Canchipur
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Certificate of Completion

I certify that the thesis, A study of socio-cultural change among the

nagas with reference to Anal naga of Manipur State’, submitted by Mr.
Hrangbung Bethon Anal in partial fulfilment of the degree of Master
of Arts History (Honours), Manipur University, Canchipur is a bona-
fide study done by him. All the Quotations, Extracts and ideas of his
study have been duly referred. To the best of my knowledge, this
dissertation has not been submitted for any diploma or degree to any
University.

Hrangbung Bethon Anal Dr. Jangkhomang Guite

Department of History, Manipur University

History of Chakpikarong Khupi (Shuthuwm) with the advent of Christianity

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ACKNOWLEDGEMENT

This work has been carried out in the Department of History,

Manipur University, Canchipur Under the guidance of Dr.
Jangkhomang Guite.
It is with great gratification that I take this golden opportunity
with kin interest to express my deepest gratitude to Dr.
Jangkhomang Guite for his kind Enthusiastic guidance, valuable
suggestion, constructive criticism and sharing his Insightful
knowledge throughout this practice.

History of Chakpikarong Khupi (Shuthuwm) with the advent of Christianity

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ABSTRACT

STUDY ON HISTORY OF CHAKPIKARONG KHUPI

(SHUTHUWM)

Hrangbung Bethon Anal

Manipur University, Department of History 2020

Before the arrival of the British and after the arrival of the British settling up
a princely state in the year 1891 till this year the Anals tribe and Chakpikarong
Khupi village (Shuthuwm) in particular have undergone a lot of changes in religion
and its customary laws.

This study is conducted to understand the Origin of the Anal Tribe and the
reasons that lead to the establishment of Chakpikarong Khupi (Shuthuwm) and
how this village have evolved with the ever-changing time even with rise in
population and different opinion.

History of Chakpikarong Khupi (Shuthuwm) with the advent of Christianity

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CONTENTS

CONTENTS

MAP OF CHAKPIKARONG KHUPI SHOWING ITS SUB VILLAGES 5

INTRODUCTION ........................................ 6

THE ORIGIN OF THE ANAL TRIBE ............... 7

ESTABLISHMENT OF KANGBUNG KHU....... 9

ESTABLISHMENT OF SHUTUWM (CHAKPIKARONG) VILLAGE 10

LAWS OF SETTLEMENT IN SHUTUWM (CHAKPIKARONG) 11

CONCLUSIONLAWS OF SETTLEMENT IN SHUTUWM (CHAKPIKARONG) 11

DIVISION OF SHUTUWM (CHAKPIKARONG) INTO AREA WISE 12

FESTIVALS AND LAWS OF CHAKPIKARONG VILLAGE 14

CONCLUSION .......................................... 15

REFERENCE ............................................. 16

History of Chakpikarong Khupi (Shuthuwm) with the advent of Christianity

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MAP OF CHAKPIKARONG
KHUPI SHOWING ITS SUB
VILLAGES

MAP OF CHAKPIKARONG
KHUPI SHOWING IT’S SUB
VILLAGES Male Dam

Peace Island

Machang Dam

Khuthã

Figure 1.1 Chapikarong Village (Shuthuwm)

Figure 1.1 Chapikarong Village (Shuthuwm)

History of Chakpikarong Khupi (Shuthuwm) with the advent of Christianity

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INTRODUCTION

INTRODUCTION

Chankpikarong Khupi or Chakpikangbung is purely a Christian established village. The

newly converted Christians family led by late W.S. Ringshel and Sng Chodil established
this village in 1922 as they were not allowed to live in the village they were born in as a
Christian. A church was also established in the same year by setting up a thatch roofing
house with the Shri. S.P. Mono as pastor.
During 1945 to 1946, the village was shifted down to the present location
Chakpikaring village as it was more convenient and suitable for all the member to
commute. The church was very popular due to its active members are large in number
with time and their enthusiastic endeavours. They won a number of prizes in various
group song competitions organized by the association. In the year 1860
Apukhu(khubung khunou) was first established the villagers were of Animism by religion.
When Manipur became a princely state under British rule in the year 1891. Consequently
1894 the beginning of missionary activity started in the sates so did the schooling system
and over the time the Anal community caught up with the system and education became
the center of gravity among the society. Soon some Christian missionaries came an offer
and opportunity to educate the youths. Later the young youths agreed and went on to
study in Ukhrul Mission School and Kangpokpi Mission School respectively. They youths
that agreed to study were 1) Mr. Thulnung Anal 2) Mr. K. Mono Anal 3) Mr. R. Mono
Anal 4) Mr. R. Angson Anal 5) Mr. P.Y. Thumkeng Anal and 6) Mr. S.P. Kothi Anal. the
youths who went on to study were converted to Christianity in the year 1919 and they
started preaching their beliefs among the anal community. As a result of this, in
consecutive year i.e 1920 the preaching was started in Apu Khu (Khubung Khunou), in
the same year 10 of the families of the village were converted to Christian they are 1)
S.P. kothung Anal 2) S.P. Benung Anal 3) S. Belun Anal 4) S. Chodil Anal 5) W.S. Riingshel
Anal 6) S. Kozong Anal 7) S. Kochum Anal 8) S.P. Tumvol Anal 9) R.T. Kahring Anal and
10) S.R. Angshel Anal

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THE ORIGIN OF THE ANAL
TRIBE

The Anals are one of the major offshoots of the so called Pakan Tribe. During the
course of its migration the Pakan tribe broke up of its own into four tribes that is, the
Anal, the Lamkang, the Moyon and the Monsang. The Pakan tribe is an amalgamated
name of these four tribes. There is another school of thought that the Maring and the
Tarao tribe are offshoots of the Pakan tribe but this view does not have much of backing.
The Pakan come from the Tibeto-Burman family belonging to the Mongolian race.
During their long migratory stage, the Pakan tribe, without meaning to, separated
as they moved towards ‘better land’. Due to the absence of written literature and
recorded accounts, the exact place where the Pakans started their migration and where
they separated out is still obscure. The legends and the old songs of the tribes without
which one would be dismayed at not finding anything.
Exact details of the migration are not available but old songs support the fact that the
Anals had passed through places. Which are 1) Atungjol 2) Ranajol 3) Aijol 4) Kalembung
5) Apukhu (khubungkhunou) 6) Phalbung 7) Ting Suwng 8) Thanlon 9) Kamkilon 10)
Kupibung
11) Dutezol 12) Heka 13) Lilibung 14) Lamphejol 15) Risi 16) Ramuju and 17) Lulon.

However, there is one different version given by some Anal villages on the
Burmese border and also in Burma namely Thangbung Minou and Nakala. They claim
that in the course of their migration after crossing the Chindwin river they had moved
west and had come to the general area they are now. There is a very remote possibility
that after crossing the Chindwin a group of the Anals had moved West and had come
towards Thangbung Minou and Nakala, while the rest of the tribe had gone through the
Chin and Lushai hills and then came to their Location at Anal Khullen, Lamphou Cheru
and Khubung Khullen. When they further spread out some of their persons while out on
a hunt may have some across men from Thangbung Minou and Nakala and in due course
of time the villages may have linked up. However, this view seems rather improbable.

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Villagers of Nakala, a Anal village opposite Thangbung Minou, inside Burma. In

the centre is DS Chanthol, Member of the District council

Villagers of Nakala, a Anal village opposite Thangbung Minou, inside Burma. In

the centre is DS Chanthol, Member of the District council

Anals of Thangbung Minou village in Normal traditional dress

Anals of Thangbung Minou village in Normal traditional dress

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ESTABLISHMENT OF
KANGBUNG KHU

ESTABLISHMENT
Due to religious conflict OF
between the villagers, few of the villagers who were converted
KANGBUNG KHU in the village at the hands of the Non-Christian, so the group
to Christian had suffered
who were Christian had to move out of the village and establish a village name Kangbung
Khu in a binary hill-plain area. In 1922 a church of thatch house was made by the people
and the Baptist association was born. After a short period of establishment of Kangbung
Khu the older village member who were non-Christian tried burning down the new
Christian village but was asked not to by one of the village headmen to let them be of
what they believe in. Thus, the name kangbung khu was given.

*Note:
Kang means burn, bung means hill and Khu means village; kangbung khu (Burning Hill Village).

*Note:
Kang means burn, bung means hill and Khu means village; kangbung khu (Burning Hill Village).

History of Chakpikarong Khupi (Shuthuwm) with the advent of Christianity

 ESTABLISHMENT OF 10

SHUTUWM (CHAKPIKARONG)
VILLAGE

ESTABLISHMENT OF
SHUTUWM
In the year(CHAKPIKARONG)
1946 Shutuwm (Chakpikarong) which was a grassland was first established
VILLAGE
by 5 household from kangbung khu and later all the village member of Kangbung Khu
had shifted to the new village Shutuwm (Chakpikarong). In Shutuwm (Chakpikarong) the
Baptist Association was started again with a richer believe in 1946 but in the record, it
has always remained that the Baptist Association was started in 1922 to remind how
small it started but has a larger impact.

From 1948 people from other village members have started to settle in Shutuwm
(Chakpikarong) and participate in daily activities of the village duties as an active
member. Most of the member Shutuwm (Chakpikarong) are from Khubunglen Khu they
are 1) WS Angmung Anal 2) PY Volthu Anal 3) PY Teshung Anal 4) PY Ruwngtun 5) PY
Thungvol Anal 6) SP Volhung Anal and from Phiran Machet Khu the members who
settled in Shutuwm (Chakpikarong) are 1) HB Thonting Anal 2) WS Diilhnung Anal 3) WS
Kothi Anal 4) WS Thulnal Anal 5) RT Chothu Anal 6) RT Thumtun Anal and 7) RT Angvol.
In coming years, the number of the newly established village i.e Shutuwm
(Chakpikarong) had started to increase

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LAWS OF SETTLEMENT IN
SHUTUWM (CHAKPIKARONG)

CONCLUSIONLAWS OF
SETTLEMENT IN SHUTUWM
With the increase in number of old family members and new family or individual arrival
(CHAKPIKARONG)
there comes the need for new laws to settle down in the village. Some laws as explain
by the village headman is that whenever a new family wants to settle in the village, they
had to request the then Kolapa/Khulakpa (Chief of the village).
When this request is made the family have to approach the Kolapa/Khulakpa with
Animal (like Chicken or pig by the wealthy family). After the request is made the
Kolapa/Khulakpa will discuss the proposal with the other village headman or his sub-
ordinates. The new family or individual whose proposal are accepted by the
Kolapa/Khulakpa will be accommodated in the village with new land property for
construction of house as well as for plantation of crops as family garden. The new village
members should also host a celebration for the whole village to show their appreciation
or happiness.

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DIVISION OF SHUTUWM
(CHAKPIKARONG) INTO AREA
WISE

In 1981, a meeting was held and it was agreed that there should be inter-denomination
DIVISION OF SHUTUWM
in the village. This idea was proposed by Kanishunpa and Thumshelpa. The idea of inter-
(CHAKPIKARONG) INTO AREA
denomination village came up due to increase in different denomination in the village
WISE
and they wanted the village and youth to come together. They made a resolution that
the village will never split up into different village, so even all the villagers of different
denomination celebrate the cultural festivals like Chavan Kumhrin and Christian festivals
like Christmas and new year as one village. But with the coming years and complications
in the believe of different denomination as well as for better administration of the
Shutuwm (Chakpikarong) being one of the largest village or sub-division, the village was
divided into four different Dam (valley).

During the division some members of older village are namely HB. Thungkhel, LH.
Tangsuwng and other older members of the village took part in it.
The village divided are as follows: -
1. Khutha (upper Chakpi)
2. Male Dam (left valley)
3. Machang Dam (right valley)
4. Peace Island

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PEACE ISLAND
Peace Island a sub-village of Shutuwm (Chakpikarong) is and extension of Shutuwm
(Chakpikarong) due to population explosion in Shutuwm (Chakpikarong). It was
named Peace Island in 1975 by RD. Ngamthoi the then kolapa/khulakpa. This named
was given due to the fact that the location of the village is surrounded by Chakpi river
and Tuingan river on two sides i.e. North and west of the village respectively, on the
east Sajik Tampak road passed thought it and, on the south, it is surrounded by the
government dispensary (now Chakpikarong Hospital). This was under the jurisdiction
of the main village i.e. Shutuwm (Chakpikarong) as a farmland before the a few of
the old village member shifted to the area. The person who first shifted to the village
are HB. Thungkhel and LH. Tangshung. During the early stage of the village, peace
Island house holder were peacefull and were not use to the drugs or any intoxicating
products like use of Alcohol, opium or Marijuana. In the olden days most of the
farmland owners have given out all the farm are for human settlement and as a result
only a few of the area near the river bank are left for crop cultivation.

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FESTIVALS AND LAWS OF
CHAKPIKARONG VILLAGE

FESTIVALS AND LAWS OF

CHAKPIKARONG VILLAGE
Festivities played important role in the life of the villagers which displayed their
joys, sorrows, victories and defeat in love or war. There were also various festivals with
social, cultural, religious, political and agricultural activities.

Khuluhna Thangphuwng (Permission for settlement)

A migrant who wished to live in a new village was bound to seek the permission
of the village chief. In this case he performed a customary function called ‘khuhluhna
thangphuwng’ by offering a feast to the village chief and his councilors. Thus, he shall
be given certain privileges in the new village like using of jhum plots, fishing ground,
allotment of a suitable plot or site for the construction of his house, manual service to
transport his properties from his former village. Such a tradition is still in vogue in Anal
society of Manipur.

Christianity and Chavan Kumhrin

Like all the Anals Chavan Kumhrin is a festival that heralds the arrival of new crops
and grain instilling new hopes and invigorating new spirits in the people. In other village,
every family in the village would bring a small portion of newly harvested crops and
grains to the village trust which would be blessed by the village and clan elders led by
Kholpu and Athim sacrificed a small portion to their supreme being beseeching for a
bumper harvest, for the good health and prosperity. But in Chakpikarong village Chavan
Kumhrin has always been celebrated in accordance with the Christian beliefs and
practices so much so, that, the onset of Chavan Kumhrin ushers in with offerings and gift
for their village member.

*Note:
Chavan Kumhrin means harvest festival, Kholpu means Chief of a clan or Village and Athim means Animism Religious head

History of Chakpikarong Khupi (Shuthuwm) with the advent of Christianity

*Note:
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CONCLUSION

REFERENCECONCLUSI
ON
In conclusion, one can state that the Chakpikarong Village was establish as a
Christian village and hence most of the culture that are practice have been lost but the
practices which can be incorporated with Christianity believes has survive the time and
is still celebrated with pride and love for it. The new religion brought about modern
education, which was instrumental in changing the cultural life.
At present the villagers of Chakpikarong follow the Christian way of life by
practising cultural things which are greatly western. As per the new trend the people of
Chakpikarong also tend to revive their traditional culture as other tribes do, beginning
from the last quarters of the 20th century. The celebration of Chavan Kumhrin by the
villagers is the case in point.
In short, the society of Chakpikarong Village is in a transitional stage from traditionalism
to modernization. While the former happens to be more attractive and forceful, the
latter is not without its influence on the present society which is based on the ethno-
political compulsions, which they are often subject to, and bend according to the spirit
of a larger ethno-social concern.

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REFERENCE

REFERENCE

1. L.H. Tangshung elder village member through interview

2. H.B. Hmunkhel, Assistant Professor, United college, Department of History through

interview

3. H.B. Solngam Village member through interview

4. Religious history compiled by T.S Chanthoi Ex-Pastor of the village during his tenure

1973 to 1979

History of Chakpikarong Khupi (Shuthuwm) with the advent of Christianity