Ankur Deka
The system of
bachelors’ dormitory were prevailed among many tribes of north east India
particularly the Karbis, the Tiwas, The Mishings, the Dimasas, etc. of Assam
and the Nagas of Nagaland and Manipur, the Mizos of Mizoram and some other
ethic tribes of Tripura, Meghalaya and Arunachal Pradesh.
Today we will
discuss about a unique system of bachelors’ dormitory known as ‘Zawlbuk’
prevailed among the Mizos until the Christianity penetrated the Mizo social
life after the First World War.
‘Zawlbuk’ is a
Duhlian word which, if effect, means bachelors’ dormitory. It is however much
deeper in its significance than what can be understood from such a simple
meaning. It is the social organization which has a prominent role in shaping
the youths into responsible adult members of the society. Zawlbuk occupied a
central position in the organization and administration of the Mizo village and
functioned as the most potent institutionalized mechanism of social
control.
In zawlbuk
system, the age-old social mores and values with due respect towards the
traditions and customs were projected before the youth. It was believed that
the perpetuation of these values could hardly be effected through effective
teaching in the right direction. Before the formal education system established
zawlbuk was the only system to educate the youth. The real needs of the society
were counteracted through the collective mechanism of the zawlbuk. The family
and the society formed a symbiotic whole and functioned in complete reciprocity
through the zawlbuk. The modern Mizo society appeared to have evolved through
this zawlbuk – a self sufficient educational device. The simple forms of
education for life evolved in zawlbuk through their various activities, codes
of conduct and modes of living ensuring healthy relationship among different
age groups. Zawlbuk posed as a balancing unit between the old and the new
generation with its built-in recognition of the rights and needs of each and
every individual in the society without disturbing the age old social psyche.
The reproductive and repetitive activities of the zawlbuk provided and adequate
educational structure what shaped haphazard and inefficient movement of the
youth in their early childhood into functional activities both at the
individual and collective levels through well-sustained programme at the
zawlbuk ensuring healthy and peaceful social life.
‘Youths’,
according to Dr. (Mrs.) N. Chatterji, ‘are the most potent revitalizing agents
of the society prepared themselves for their future role with very little
emotional strain and easy transformation of the ‘forced discipline’ of their
early life into a well established form of ‘free discipline’ fully in keeping
with the requirements of the society they meant to perpetuate.’ The zawlbuk
brings forth a unique style of living in the Mizo society by implementing a deep
love of freedom and respect for community based social organization.
Zawlbuk used to
be located invariably at the most central place in a Mizo village, close
proximity with the chief’s residence. It used to be a very large dwelling place
capable of accommodating all young men and boys in the village, which is
constructed through the free labour by the youth erected on stout timber stilts
on the slope of a steep ridge. It is made up of wooden poles and mature bamboos
fixed horizontally and crosswise. Number of poles varies according to the size
of the zawlbuk.
The central line
– the backbone of the zawlbuk was called ‘tlung’. To provide support to the
slopping roofs on all the sides of the central line timber and bamboo rafters
were fixed up and a crosswise pattern which was known as ‘chhun’. At the end of
the sloping roof long leaves known as ‘diso' in Mizo language were allowed to
protrude from the thatches giving zawlbuk a distinctive look. Sometime cane
leaves were used in place of thatches or sungrasses. At the point of the
entrance a bamboo wall was fixed up with the entire roof breadthwise leaving
about five feet below it over the platform. The vacant shape between the wall
and the floor was known as ‘awkpaka’. One or sometime two huge seze logs used
to place a bit inside the entrance so as to use as verandah which were known as
‘bawhbel’ – a very precious possession of a zawlbuk, which is also known as
‘pawmpual’ in southern Mizoram. It provided protection on the inner side of the
firewood stock. The floor of the zawlbuk consisted of a strong bamboo mat
carefully woven in a particular design known as ‘chhuatpuitah’ and just below
this split half ripe bamboos were placed at right angles closely knit. The
front entrance opening was called ‘awkpakawngka’ and the rear opening as
‘awkpaka’ – according to some living zawlbuk dwellers.
On the two sides
of the zawlbuk, walls made of strong interwoven split bamboos were provided. In
most of the cases a particular design known a ‘bawhtah’ was used. Inside the room
a central portion was set apart for the zawlbuk fireplace. This used to be a
square structure walled up with timber logs rising from the ground underneath
the floor and coming upto about six inches below the surface of the floor. To
protect the roof from catching fire as also to prevent it from being
discoloured by smoke, a bamboo woven mat used to be hung from the roof over the
fireplace. At the back portion of the zawlbuk room there used to be a raised
platform known as ‘dawvan’ about six feet wide and one foot high covering the
whole breadth of the zawlbuk, where the young dwellers often sit together to
witness gymnastic feats, wrestling and other acts. It was also used as a
sleeping place in the night.
Function: The
chief of the village was the supreme head and the father figure of the zawlbuk.
But zawlbuk as a whole was an independent organization worked out through the
self-government, except in emergency when the interference of the chief was
sought. The most industrious, courageous and efficient hunter among the group
with a leadership quality was chosen as the ‘val upa’ by the chief. In this
case ‘val upa’ resembling the role of a chief minister and the ‘chief’ as the
governor of the modern Indian administration system. The ‘val upa’ was responsible
for organizing the group to take up definite responsibilities in looking after
the welfare and exercising all round vigilance over the needs of the village. A
number of monitors were appointed to whom different tasks were distributed for
proper functioning of the zawlbuk system.
Zawlbuk
consisted of two types of members – adults and b
oys. Adults were
the full members whereas the boys were kept to assist in various odd tasks. A
boy was only accepted as a full member upon reaching puberty as well as passing
a test fulfilling the norms of adulthood. Adults were called ‘tlangvals’ and
the boys were called ‘thingnawifawm’.
Benefits of the
zawlbuk :--
1. It was easy
to find all the young people of the village under a single roof in emergency.
2. It was the
platform for learning strict disciplines in life which become habitual in later
life.
3. Systematic
inculcation of desirable habits and cherished values.
4. Inculcate
work culture.
5. To prepare
the young folk with administrative capabilities and self-governance.
Zawlbuk was the
platform to hone the young dwellers with positive political expertise, social
obligations and cooperative working habits. It can also be compared with a
university where young ones were accepted as scholars to gain knowledge, of
course, mostly practical by nature. It was a platform to give a sense of
togetherness and attachment towards their clan as a big, compact Mizo family.
Zawlbuk was
mostly prevalent in Lushai and Pawi villages. The Raltes did not have this
system but adopted it after coming under influence of the Lushais. The Paites
did not have zawlbuk as such but young men would sleep in the verandah or front
porch of the houses of influential men of the village who would provide
adequate sleeping arrangement for this purpose. On the other hand, the Lakhers
did not have a zawlbuk system. N.E.Parry while citing the indisciplined
behaviour of the Lakhers, mentioned in his book ‘A Monograph on the Lushai
Customs and Ceremonies’, - ‘The lack of control in the Lakher village contrasts
very strongly with the excellent discipline maintained among Lushais. I ascribe
much of the indiscipline among the Lushais to the fact that they do not have
any bachelors’ house or other equivalent to the Lushai ‘zawlbuk’ where strict
discipline is maintained.’
Tlawmngaihna:
There was an excellent custom called ‘tlawmngaihna’ by which one was duty bound
to help others possessing the qualities of unselfishness and cooperation. This
was an excellent custom in the daily life of a Lushai. Tlawmngaihna permeated
all sheres of life. If a cultivator became sick, it was the duty of the other
to cultivate the plot for him. Extend warm hospitality to the travelers and
help in need which was called ‘thlenindan’. Help the sick in time willingly.
Similarly extending help to the fellow members of the society in carrying out
different tasks during any ritual, ceremonies and during natural calamities.
Contribution of food, clothing, utensils, etc. during crisis or ‘mautam’ was
integral part of tlawmngaihna. Tlawmngaihna owes its allegiance to the zawlbuk.
A person who possesses tlawmngaihna must be courteous, considerate, unselfish,
courageous and industrious. In theory tlawmngaihna should enter into every
branch of a Lushai’s life. A man who practices the precepts of tlawmngaihna is
looked up to and respected.
I, as a writer
of this article, would like to cite my personal encounter with the people with
high dignity who still possess the quality of tlawmngaihna and cooperativeness.
Today though zawlbuk is almost extict physically, but some of the qualities are
still inherited property of the modern young men(tlangval) and young
ladies(Nula), who keep alive the traces of their age-old tradition in the shape
of new organizations like Young Mizo Association(Y.M.A.), Mizo Zirlai Pawl(M.Z.P.),
Kristian Thalai Pawl(K.T.P.) and similar other groups and organizations.
There are two
reasons behind the extinction of zawlbuk system. ---
1. Advent of
Christianity.
2. Raw and
misleading knowledge about the materialism prevailed in the western world
through the First World War returnees who belonged to Mizo community and as a
result the new generation led to think of zawlbuk way of life less futile and
little conducive to their material growth.
Conclusion:
It will, however, be wrong to conclude that the foreign missionaries, who came
and lived amongst the Mizos facing great hardship and personal inconveniences,
were really responsible for the liquidation of the zawlbuk system. In fact,
they were no less eager to restrain themselves from interfering with their
indigenous way of life than the British rulers themselves. While they gave them
a religion and converted their dialect into a language, they also made honest
effort to preserve all that was good in their old ways of life. Rev. F.J. Raper
of the Baptist Mission, Serkawn, Lunglei, made some efforts to revive zawlbuk
in several villages in the south. David Edward also conceived of an adaptation
of zawlbuk through different social welfare organizations. It was they who
encouraged the formation of young Lushai Organisations like Y.M.A. guided and
supported through public acceptance. Today the moral ethics that zawlbuk
provided in ancient days are still active in disguise through some code of
social conducts among the Mizos. ---
1. Stealing and
touching other’s unclaimed items, money and valuables are very rare among the
Mizos which is considered punishable act in the eyes of God.
2. Friendly and
helpful by nature.
3. Warm yet
informal welcome, of course, mostly in villages, even to the strangers.
4. Love and fear
to the God.
Today it is a
known fact that the Mizos are the most peaceful among many other tribes of
north east India. Once disturbed the erstwhile Lushai Hills District of Assam
is the most peaceful Mizoram today, who must be proud to be the recipient of
the President of India’s Peace Prize in the year 2000. This is nothing but the
outcome of age-old tradition and impact of zawlbuk system which was a unique
institution – a forerunner of a dignified living standard in a remote pocket of
the sub continent – a matter to be proud of. LONG LIVE MIZORAM AND MIZO
IDELOGIES.
References :
1. ‘A
Monograph on Lushai Customs and Ceremonies’, N.E. Parry, Tribal Research
Institute, Aizawl, 1988 (reprint)
2. ‘Education
and Missionaries in Mizoram’, J.V. Hluna, 1992
3. ‘Mizoram’,
Animesh Ray, NBT, India, 1993
4. ‘The
Lushais 1878 – 1889’, Tribal Research Institute, 1978 (First Indian Reprint)
5. ‘The Lushai
Expedition’, R.G. Woodthorpe, Tribal Research Institute, 1978 (Indian Reprint)
6. ‘Wild
Races of South – Eastern India, Capt. T.H. Lewin, Tribal Research Institute,
1978
7. ‘Zawlbuk
as a Social Institution in the Mizo Society’, Dr. N. Chatterji, Tribal Research
Institute, Aizawl, Mizoram, 1975.
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