The Biate

     

       The Biate tribe is one of the distinct tribe of North East India. They are an Indo-Mongoloid stock of race with Tibeto-Burman language group. Though they are less in terms of population they have their own identity with a rich and distinctive history, culture, dialect and religious heritages[1]. They are also one of the oldest tribes living in the North East India especially among the Chin-Kuki-Mizo family[2]. The term Biate is believed to have been derived from Biete (which mean worshippers or supplicants) after a group of people ‘Koilom’ also known as ‘Kawilam’ worshipped a large python out of fear at Rulchawm village near Saitual Mizoram. The python later started demanding human sacrifice and was ultimately killed by a Pawi gentleman. 

Origin and Migration:

       The origin of the Biate is ambiguous; concrete and appropriate information cannot be given due to lack of informative material. With a few of the materials available the most possible and believe of their origin is emphasized in the following manner. According to legends, the Biates were the descendents of Manmasi. The progeny of Manmasi were Riama and Vaia and so on. They were the ancestor of the Chin-Kuki-Mizo tribes. Traditionally folksongs and folklores were passed down orally from generation to generations. Legend has it that they have originated from a place called Khurpui (great cave). The ancient home of the Biates is also known as ‘Sinlung.’ Sin means CLOSE or NAME OF A PLACE, Lung means HEART or STONE. So, the word Sinlung could be term as ‘Sin remain in our heart’ or ‘Sin that stand as a stone’ or ‘The heart of Sin’ or ‘Close with stone,’ apparently believed to be the Qin dynasty ruled by Qin Shi Huang[1]. The speculation of Sinlung as the origin of the Biate tribe is supported by a folk song that goes on like this; 

"Ken siangna Sinlung ram mingthang,
Kinu ram kipa ram ngai;
Chongzil ang koi kir thei chang se,
Kinu ram kipa ram ngai.”

"My genesis famous land of Sinlung,

Land of my mother and father;
Could it be called back like Chongzil,
Land of my mother and father.”[1]

       The exodus of Biate ancestors began from Chongzil believed to be the present Changzhi, situated in the province of Shanxi, in Central China. They left their homeland China in between the fall of Shi-Huang kingdom and before the rise of Hun dynasty that is in the year 206 B. C to 202 B.C[1]. Another song that describes the Biate ancestor that compelled them to move out of their homeland Sinlung, goes on like this;

“Kho Sinlunga,
Kot sial ang ki zuang suaka;
Mi ne nel lo tama e,
Riam mi raia.”[3]

“Out of the state Sinlung,

I rush out like a wild ox;
Innumerable had repugnance us;
With the children of men.”

       A prominent writer L.H. Songate asserted that, their migration from China was due to acute oppression and maltreatment in the construction of that great wall or fortress by a cruel king Shi-Huang[4]. That was the reason that led the tribes move towards the south, when reaching the bordering area of Myanmar Shan met a stiff resistance. They finally waged a war against ‘Zainghong’ and won a triumphant victory. The word Zainghong seems to be a corrupted word of Jinghong which is situated in the province of Yunnan[1]. According to C. A. Soppitt, the tribes that migrated toward the south reached the eastern part of Irrawaddy river, before the introduction of Buddhist doctrine, that is to say, more than 8 or 10 centuries ago. He also mentioned that from the Burmese annals (Boodha Gautha) the Buddhist faith was introduced in the fourth century of the Christian era[5]. Therefore, the tribes believed to have entered Shan at the very beginning of Christian era. According to tradition, the (Thlangfa) Westerner had settled long back in the soil of Shan. The tribes flourished and was marked by a period of prosperous condition and life of ease, they improved their art of war and began to observe and celebrate religious festivals[1]. The tribes whose origin was from the west knew them as Thlangfa (Children of the West) or Khawthlang. To commemorate their dignity as the son of the west, the title which their ancestors had given to the young unmarried persons is still valued today with the words Thlangval, meaning (Youth of the West). King (Reng) Zamadian ruled them while they were in Shan[4]. The Biate (Bete), Hrangkhol (Hrangchul) and other cognate clans were considered as the Old Kukis[6]. Folk song also had validated that the tribes as ‘Thlangfa’ in the bygone days, it is as follows;

                       “Shan khua Thlangfa pu tling tleng ê.                        
Ni doi tlunglu bâkin salh;

                           Ki somfang ţuan, ki lam iţha,                                   

Ţhal khatin lan âi rek ning.”
 

“Westerner of Shan you are outstanding,
You double your ability in warfare; 
My harvest favour me much more,
         We will make of you springtime festival.”      

                              

       While they were in Shan, traditions tell us that king Zamadiana had a written script. The scroll or parchment was a family heirloom that had been handed down to him. After his demise the parchment however was lost when a dog carried it away due to their carelessness[2][7]. That was how they lost the script. According to tradition, king Zamadian had introduced ‘Zolbûk’ among his people. Zolbûk is a kind of dormitory or club, where young people use to learn different kind of art in it[1]. Among the Biates Zolbûk began to extinct before the spread of Christianity it did not die completely during the British period[8]. Shan was once facing a great famine, the most loved and preferable land by the Westerners. They were compelled to leave Shan due to great famine in order to save their life rather than die of hunger. With a heavy heart they bid farewell to Shan, a song goes on like this;

“Shan khua lenpur a tlakin,
Mi rama thlan thiar a ê;
Chung Pathianain Shan zuk siama ê,
Shan khua lung ang ngir na ê.”

“When Shan on great famine,

We run to others land;
Restore Shan once again, heavenly God!
For Shan to stand again as a rock”

       As they left Shan they moved toward the west by crossing ‘Tuikhanglian’ (large-breadth-river) or ‘Airo-dung’  (river of roasting crabs) the river Irrawaddy. Folk song tells us of their migration from Shan to Kachin and their settlement for sometime in Khampat, now falling under Sagaing state. The Thlangfa tribes were ruled by Lersia, Zingthloia, and Luapuia. To commemorate their settlement at Khampat, the ruler of the central Khampat town Luapuia planted a banyan tree in the heart of the town. Thereafter, the tribes had abandoned the place due to pressures from the enemies[9]. They moved toward Chin and then to Mizoram India. The Biate were the first to enter on the soil of Mizoram via Champhai district. A renowned writer K. Zawla also mentioned that the Biates were the first to set their foot on the soil of Mizoram[10]. They claim the hills round Champhai as their places of origin, and the sites are still known by their names[6]. In the article of P.M. Gangte "The Historical and Cultural Background of the Mizo, Part-5" wrote that Champhai is also known as Chawnchhim (Chonsim). According to Ngirsim clan of the Biate tribe, Chonsima was the younger brother of Ngirlunglalsima (Ngirsim) now as a clan name. Vanthanglaia (as Thanglaia by L.H. Songate) of the Ngirsim clan ruled the village Zialung (Biate) of Mizoram. The founder and chief of Zialung also erected the famous Monolith of Lungvankam or Lungvandot (Lungvandawt) in between Biate and Lungdar village. After the demise of Vanthanglaia, Lalfianga succeeded his father Vanthanglaia, Lalfinga was again succeeded by his son Vunga. The ruler of Zialung after Vannuaithanga, the successor and son of Vunga is not known after he left his father due to a misunderstanding. He had married a girl against his father's wishes due to which he left his father's kingdom (Rengram) and setup a new kingdom of his own and ruled over there. The place was called Cham-mual now known as Chamring. The Biates from Champhai area spread to all sides of the corner of Mizoram up to the hills of Rengpuiram (Tripura) and settled for more than seven hundred years. The Biate and its cognate clans are believed to have entered Rengpuiram on or before 1100 A.D. According to P.M. Gangte, the land granted to Kanauj Brahmin, Nidhipati, the land of Brahmottar by the king of Kailagadh inscribed in a copper plate also mentioned the land of Kuki. The land granted to Nidhipati dated as 1195[7].

       Lamlira (a Biate legendary hero) and a few of his followers were the first to migrate to the present land North Cachar Hills, Assam and Jaintia Hills, Meghalaya. According to B. Pakem, their migration took place sometime in the thirteenth century of the Christian era[8]. It is believed that their migration was in search of better and more fertile land. The land occupied by Lamlira was marked with his handiwork of stones in different shape and sizes with the shape of man, animal, altar and vessels[1]. However, anthropologists like Mills and Hutton, opine that some of these megaliths are of the middle stone age and classify them as Haobinhian tradition of Vietnam[11]. While the Biate tribes and its cognate clans were settling in and around Invol (now a day’s Lunglei district) they were invaded by the king of Ava (1364–1555), a kingdom of Irrawaddy valley, Myanmar[1]. Due to the invasion of Ava many of them moved towards the west till they reached Chittagong hills and some to the north of Mizoram known as Aimozôl (Aimo valley) present Aizawl. Due to the invasion of Ava the supremacy of the tribes was beaten to ground. The main cause of their defeat was due to separation with the warrior tribe and their able leader Lamlira long before the advance of Ava. The Pôi (Pawi) tribe took advantage of their weakness, waged a war with his own native tribe and they finally succeeded in chasing them out of their home land[1]. From Mizoram the tribes were scattered in different places like Rengpuiram (Tripura) where their associate tribes have been dwelling long before, some to the plain of Cachar Assam. However, the tribes who entered Tripura during the tribal war did not stay long, they moved again which marked the second migration to the land of ‘Lamlira-ram,’ that is the present day Dima Hasao (North Cachar Hills) district. The second migration of the Biate tribe from Mizoram and nearby hills of Tripura thus took place between 1500-1600 A.D[12].

       According to tradition, the Raj Kumar of Tripura loved Pui-ngoki, sister of Fiangpuilala of Rengpuiram (Tripura), the Chief of Fiangpui village of Jampui hills. Fiangpuilala was the descendant of Chonpuimang, King (Reng) of Thlangfa who first setup his capital at Kangbung (Kanghmun) later shifted to Rapho (present Reng dil, Mizoram). The conversation between the Raj Kumar and chief of the clan, brother of Puingoki was tuned with a song that goes on like this;

“Ni far iţha ril ro ati,
Kunga Rengten dil in don;
Ki far iţha Puingoki,
Lonlei kaia a iang.”

“Tell me thy beautiful sister,

The royal Prince persistently ask me;
My beautiful sister is Puingoki,
  Beautiful as a Lonlei (orchid) flower.” 

       G.A. Grierson, also mentioned that “In the Raj Mala, Siva is stated to have fallen in love with a Kuki woman, and the Kukis are mentioned in connection with the Tipperah Raja Chachag, who flourished about 1512 A.D”[13]. While they were in Tripura, king Chachag of Tripura introduced a new system of administration under “Kalim & Kabur” to all the Thlangfa tribes giving them a new name ‘Halam’. Moreover, to symbolize their chieftain Kalim & Kabur an armlet and wristlet made out of silver offered to them. The  system that introduced was still in practiced by the Biates and many of the Halam tribes. From Mizoram many of the Biate and its cognate clans who entered Manipur were not aware of the new administration practiced by their own tribe.

       According to legends, after the extrication from the main tribe, one of the tribe among the Khasi (the old Biates simply used to mentioned as the Khasi) in fear of being defeated made an alliance with Lamlira and his followers though few in numbers. Thereafter, they planned to assassinate him by inviting him to a feast where young Khasi maidens would invite him to dance in the middle of the circle made by them. Unaware of their evil idea to kill him, Lamlira entered the circle and suddenly fell into a pit of spears that took his life instantly. After the death of Lamlira many of his followers were killed and some of them fled to save their life. After that, their whereabouts and traces were no longer known. Since then, there was a missing link in between the first and the second migration of the Biate tribe. The artifacts of Lamlira are still could be seen in North Cachar Hills, Assam and some areas of Meghalaya. According to J. Shakespear, the old Kukis[6] made their appearance in Cachar towards the end of the 18th century. During the tribal war waged by the great Pawi, some of the inhabitants of the northern side was unaffected by the war. They were constant to their places for a century or more. But, slowly life became harder when the Lushei tribe were slowly pushed forward to the northern side, by the Poeys (Pawi) tribes as stated by C.A. Soppitt[5]. They (Old Kuki) knew that their normal life would be disturbed within a short time. Thus, the tribe took the same route of their friends and dear ones had taken long before. Some of them fled through the country of Thados of Cachar and Manipur[6]. A renowned writer B. Pakem also stated that, the period under reference might have referred to the popular Biate in Mizoram and not to the Biates of Assam and Meghalaya. The 18th century migration therefore represents the third migration.

       Legends had it that while they were migrating towards the present land North Cachar Hills (Dima Hasao), they were running out of food. The weary children and women were pitiably hungry; some of the people went out in search of food in the jungle, to their effort on the way, they found many birds faint on the ground, where no one could locate the place any more. They called the birds as ‘Phulva’ (glut bird), they caught as much as they could with ease and brought them to their family and their dear ones for their meal. They all filled their belly to their heart's content with the meat of the birds. From that day onwards larger and heavier birds were opted and taken home until they left the place. They were contented with hapiness and they began to forget their weariness, their longing and the love of their good old places. They named the place as NGAIBANG. Therefore, the hills of Barail is also known as Ngaibangtlang in olden days. The place, where the Biate ancestors used to pick up the birds is believed to be the present Jatinga or somewhere near the Barail range, where the migratory birds come and sacrifice their life during the months of August to October every year. Therefore, the Biate ancestors were believed to have arrived here during the months of August to October of the year. According to C.A. Soppitt, the Biates and the Hrangkhols with their cognate tribes were driven out from the Lushai-land by the Jansens (Changsan) and the Thado tribes[5]. But according to old Biate folks, it was the Ava king Thadominbya (1364-1555 AD) who had driven them out from the said land. There is a possibility that the name Thadominbya might have been misinterpreted as the Thado tribes.

       According to oral history, in the second migration, their first village in North Cachar Hills was Dolpuisip that was in the area of Disakisim a few kilometers from present Haflong town. About a hundred number of houses from Ngavokphai, Phaktolsip, Simleng (Singlei) and Artan etc., of Meghalaya, returned to their old places, the plains of Cachar and Tripura, following the river bank known as Vangvui (Interment of youth). More than 80% of the youth died suffering from the diseases like cholera while they were on their way back to Tripura via Cachar that is why the river was name after Vangvui.  Very few families that survived later reached their former home Tripura, thereafter living with their co-tribe the Darlong[9]. The British India introduced railways between Lumding and Badarpur in the last quarter of the 19th century. The Biates were also engaged in the construction of railroad. The Biate laborers were given opium while constructing the railway[9] and incessant consumption of opium while constructing the railways almost obliterated all the Biate’s of North Cachar Hills and that was the main cause of the slow rate of increase in population. A few numbers of Biate from Meghalaya came here to re-occupy their previous places after embracing Christianity in the year 1890 and a very small numbers were spared from the clutch of intoxication who are multiplying now to a few countable numbers in North Cachar Hills.

Customary Law:

       The Biate customary law is unique and different from some of the Chin-Kuki-Mizo tribes. The young man after getting married had to stay in his father-in-law’s house (Dong) for seven years that is called  ‘Mâksin’ (Mâk means ‘Son-in-law,’ Sin means ‘work’) to assist them in every work and to make a better relation between father-in-laws family and the son-in-law. When a child is born to the couple, a boy is named seven days and a girl five days after birth[6]. they kept the child inside their room for six days that is called ‘Naiser-op’ (prohibition of exposing child) no one is allowed to see the child until the required days is over. After the completion of six days, on the seventh day, the child’s parent summons the Priest 'Puithiam or Thiampu' and a rite is performed in the name of the child before the God. Only after the Priest completes all the required norms that is to be performed, the child is allowed to be taken out for everyone to see. According to the rules, on the death of the husband, the wife will become the rightful owner of her husband’s property unless she gets married to another person, but still proceed to be the rightful owner if married to the deceased's brother. The youngest son inherits his father’s property. The Biates have a law called ‘Biate dân,’ Kalim & Kabur is the head of the law. While they were in Mizoram, the King and the Chiefs were the head of the laws and the laws was that known as ‘Tlaikuang dân’ or Tlaikuang law.

Religion:

       By religion, the Biates follow a blend of naturalism, animism and animalism, but also strongly believed in the existence of supreme being the above God and Creator known as ‘Chung Pathian.’ Likewise, the old Lushais believed naturally in the existence of one supreme God, a God of all humanity and goodness[14]. The Biate’s way of performing rites to the Gods and Goddesses was not the same with other religion. In very remote days, the Biate ancestors even worshipped squirrel, ginger etc., as a God. The Biate have had a clear concept of life after death, but they had a vague idea of the place where the death went and how they lived thereafter[5]. They also believed in the existence of two heavenly abodes called ‘Mithikhua’ meaning home of the death and paradise called Pialral[15]. There is an interesting fact of the Biates, present generations are very much eager to know, how the priest used to perform a ritual and called upon the spirit of the death. The high priests could only perform the ritual or religious rite. In olden days if a family member constantly sees their deceased family member in their dream, it is believed to be an ill omen and a matter of concern.  The priest is summoned to enable them to reveal the cause of this repeated dream. He then performed the rite for the deceased, contacting with the spirit of the dead of Mithikhua. The conversation of both the priest and the spirit of the deceased are relayed through priest.  After that, another ritual is performed to enable the deceased spirit to pass through Paradise or Pialral, the final resting place of the death. The high priest is the only person who could perform the ritual or religious rite. The legendary lake Ri-li or Ri-dil is located in one of the oldest Biate ancestral homeland situated near Champhai district, the boundary of Mizoram and Myanmar and is said to be the gateway of ‘Mithikhua’ abode of the dead[2]. The Biate priests perform rituals to the heavenly God (Chung Pathian) or other Primal Gods Tarpa or Bolong Raja, Thesini Kara, Khuavuaia, Dangdo, Theikorok etc., for worshiping them and sacrificing animals in a specific place known as (Bôlkuang) or Altar (Lungmaichâm).


References:

1. Anonymous (2010). Biate Tribe. http://en.wikipedia.org/wiki/Biate_(tribe)
2. Lalsim, R. (2005). Tribes of N.C. Hills, Assam. Assam: Cultural and Publicity Officer. pp. 63–105.
3. Thiaite, L. (2005). An Evaluation of Christian Mission Impact on the Biate of Assam and Meghalaya. A thesis (unpublished). Chennai: Hindustan Bible Institute and college, Kilpauk. pp. 14-79.
4. Songate. L.H. (1977). Hmar Chanchin (Hmar History). Manipur: Churachandpur. pp. 2–62
5. Soppitt, C.A. (1893). A Short Account of the Kuki-Lushai Tribes of the North-East Frontier (Districts Cachar, Sylhet, Naga Hills, etc., and the North Cachar Hills) With An Outline Grammer of the Rangkhol-Lushai Language and a Comparison of Lushai With Other Dialects. (Reprint, 1976). Culcutta: Firma-KLM Pvt. Ltd. p.vii.
6. Shakespeare, J. (1975). The Lushei Kuki Clan, Part I. Mizoram, India: Tribal Research Institute, Aizawl. pp. 6-185.
7. Gangte, P.M. (2007). Historical and Cultural Background of the Mizos, Part 2. (http://www.e-pao.net/epSubPageExtractor.asp?src=manipur.Ethnic_Races_Manipur.Mizos_Background.Mizos_Background_2)
8. Pakem, B. (1998). The Biate. In, The Tribes of North East India (Edt. by Sebastian Karotemprel). Shillong: Centre for Indigenous Cultures. pp. 289–301.
9. Renga Biate, J.C. (2011). The Origin of the Biate (Biete) and its Migration. Ţuailoi, Nulding Kût 2011, Souvenir. pp. 3-6.
10. Zawla, K. (1964). Mizo Pipu Leh an Thlahte Chanchin. Mizoram: Aizawl. p. 143.
11. Mills, J.P. & Hutton, J.H. (1929). Ancient Monoliths of North Cachar, Jr. Asiatic Society of Bengal. pp. xxv: 285-300.
12. Ngirsim, L. (1994). Biate Tongbulphut (Biate Primary Text Book). Fiangpui, N.C. Hills, Assam: The Biate Primary Text Book Committee (BPTBC). p. 76.
13. Grierson, G. A. (1904). Linguistic Survey of India. Vol-III. Tibeto-Burman Family Part-III. Specimens of the Kuki-Chin and Burma Groups. Culcutta, India: Office of the Superintendent Government Printing. p. 1.
14. McCall A.G. (1949). Lushai Chrysalis. (Reprint, 1977). Firma KLM PVT. LTD. Tribal Research Institute Aizawl, Mizoram. p. 68.
15. Lalsim, J. (1998). A Study of the Traditional Religious Beliefs and Practices of the Biates before the Advent of Chrristian Religion in the 19th Century. A thesis (Unpublished). Eastern Theological College, Jorhat, Assam. p. 56.