BOOK
REVIEW:
Author: Dr. Jangkhongam Doungel
Publisher: Balaji Publications, Delhi
Pages: 312
Price: 995
Here
is the book that will illuminate the whole of our understanding to a Political
history of Mizo in India's Northeast. This book is much more than the usual
book of history and Polity. It serves as a great inspiration and support for
scholars to take up this new theme for reconstruction of Mizo History and
Polity. Of all the books I have read it has taken me the longest to finish
reading! The book gives a description of the Lai chiefs and how they have
influenced politics. It also contains a rare picture of the greatest of the Lai
chiefs, Lalluaia Chinzah. The book is consisting of merely 312 pages, laid down
in 7 chapters, contains a preface, acknowledgements and 4 maps to aid the
reader in understanding the contents of the book. One notices the amount of research
work done from the explanation of abbreviated terms, glossary and pictures of
people the author interviewed, placed towards the end of the book.
Although
a profile of the author has been given on the cover of the book, I feel that
the book itself gives a true reflection of the thoughts and personality of the
author. As readers of Soren Kierkegaard's works often find themselves
identifying with the characters of the books. The tone and language used by the
author reflect how much he has immersed himself into the events in the book and
how they would relate to the readers. It is common knowledge among researchers
how rare it is to find a good source for materials. Upon looking at the
references of the book, one notices that the author obtained nearly five pages
worth of primary sources. This is highly commendable since it is a shows a mark
of how trustworthy the book is. There are also several secondary sources (not
the ones written by the English but recent ones written by Mizo authors).
Unlike the normative fashion of replicating the documentation of prominent
historians and others, this book is expected to hold its originality. This
expectation is fulfilled from the first chapter.
The
first chapter being an introductory to the main body and methodology of the
entire book, it is written in an orderly fashion, tracing generally, the
origins of the Lai people. Their migration from the south of China towards the
west, settlements around the Chindwind river circa 750 AD and their subsequent
migration from there towards the west of Chin Hills. Their settlements in Chin
hills marks an important era for the Lai history. For it was here that an
organised record of the chiefs was established. The author mentions the might
of the Lai people. Their conquests include the Chin Hills, Lushai Hills
(Mizoram), Chittagong Hill Tracts, Bagha and Silchar, the plains of Burma and
southern parts of Manipur. The exemplary administration practiced by the chiefs
gives a clear picture of the lives and identity of the tribe.
The literary review of
the text is well established, the works on the history of the Lai people till
date have been explored with aims of including topics not yet elaborated or
included in the past. The author is careful in providing correct terms and
categories given to places and personal works of others and has placed correct
terms of the incorrect ones given by the British in the past in brackets. This
serves as an easy and helpful tool for researchers in future. From the Post
colonial aspect, this book serves as an authentic text.
The
second chapter shows the emergence of the chiefs among the Lai tribes as
contributed by Pu Henmanga. The earliest evidence pointing to Simpi village
(1400-1500 AD) consisting of 800 houses at the time and from where the first Lai
chief emerged. Though the hows and the
whys of the establishment of the establishment of the village are not clear, it
is clear however that a great chief ruled over the village. From this place,
the people then migrated to Sunthla village and Lailun puk and then to Falam,
Halka, Thantlang and the various villages in the Chin Hills. The villages where
they ruled include Chinzah, Zathang, Khenglawt, Hlawnchhing, Hlawncheu and
Hranglungchung. Besides these the descendants of the Lai tribe, the origins of
the Fanai tribes have also been mentioned.
The
account of how the Lai chiefs migrated to the west is very interesting and has
been mentioned in the book. The Lai chiefs were visionaries and it was their
aim to expand their rule so that their future descendants would be provided
with vast lands and, to glorify the name of their tribe.
This
chapter highlights the existence of Chinzah chiefs who did not belong to the
Khuafo group, were invited by the Mara people to rule over them. The Mara
people called them ‘Chozah'. The Hlawnchhing chiefs of Thantlang were also
invited by the Mara people to rule over them. They were given the tribe name of
‘Hlychho' by the Mara and welcomed to live among them. This shows the
open-mindedness of the Mara people, their ability to recognize the leadership
qualities of a person and willingness to accept them as rulers irrespective of
their tribal origins.
The
third chapter gives an account of the position of the chiefs. The good
relations maintained between the people and the chiefs, the trust placed upon
the chief by the tribe, how the tribe wanted the descendants of the chiefs to
rule thus adopting the ‘hereditary system'. Hence, the descendants of the
chiefs took upon themselves to not only uphold the status of royalty but also
seek to maintain the respectful mannerisms fit for royalty. When I first read
the book, I might have felt the author exaggerating in certain parts, however
as I progressed along, I began to see and accept the light from which he has
written the text. He calls the manner in which the chiefs ruled
"Chiefdom". This is quite similar to the medieval structure in Europe
during the same period in history. The chiefs collected taxes from the other
chiefs under their protection and would defend them in times of war. How the
Lai chiefs who came from the Chin Hills made several tribes succumb to their
power, rule over them and form of administration is noteworthy and interesting.
This book provides an above/approach view as opposed to a Lusei Centric view of
history, thus, creating a fresh and clear picture of our history. This is again
possible due to the methodology employed, reliable and organised manner in
which the author gathered his sources.
The
fourth chapter relates the coming of the British and how they influenced the
status of the Lai chiefs. Three important points are seen here. The origins of
the Lai chiefs, how the coming of the British the Lai chiefs were overthrown to
the status of commoners and the account of a famed Chinzah chief Dokulha
Chinzah. The author has intertwined these three points but instead of leading
to the confusion it provides a clearer picture.
Initially,
the British government wanted avoid meddling in the business of the hill
people. However since killings of their workers began to occur frequently,
punishment for the crimes and to serve as an example to other tribes they
established their dominion over them. The various Zohnahthlak tribes opposed
and strove to resist the dominion. Amidst this resistance, the struggle of a
single man Dokulha Chinzah is noteworthy to be placed in the ranks of the other
freedom fighters struggle for Indian independence or Colonial resistance.
Dokulha
Chinzah was the much-respected chief of Fungkah village accused of killing
Muslim man. His resourcefulness and the loyalty to his subjects are worth
remembering. Whilst being imprisoned at the jail, he learnt Bengali and Hindi
and even wrote a letter to the British authorities to protest against the
accusations thrown at him. Another famous correspondence with the British
authorities is the letter written by chief Khamliana to the ‘Kumpinu'. With
certainty one can claim Dokulha to be an intelligent man and as expected he has
been mentioned on the 84th page of the Indian Martyrs book released by the
Ministry of Education and Social Welfare, Government of India.
After
the British dominion, the decentralisation policy of Chieftainship was
established, and because of this, commoners began to gain the status of
royalty. These new chiefs were- Tlangchhan, Aineh, Fanchun, Nutlai and
Tlanglau. However of these, Tlanglau hnamte was previously given permission to
rule in certain hill areas by their chief Vanhnuaihlira Hlawncheu, as he along
with his people left their land to expand their conquest in lands as far as
Bangladesh.
In
the fifth chapter the author writes about the end of chieftainship and
alongside traces the fate of the Lai people. The British felt that the Lai and
Lusei people shared some common features regarding their history and culture
and thus to serve their convenience often clubbed them together in matters of
different affairs. Due to this the Chin Hills Regulation 1896 was implemented
on both the Lushai Hills and Chin Hills. However, after the British left India,
the Chin Hills came under the jurisdiction of Burma and Lushai Hills under the
Indian Union. The British observed that the Zohnathlak hill people were
different and thus excluded them often from the various administrative and
political reforms. In the years between 1937 to 1947, these areas were declared
Excluded Areas and the Inner Line Regulation was implemented for the Lushai
Hills on 28th August 1930. These two laws enabled the Hills to be an exclusive
area where outside people could not gain easy access to, thus providing
protective measures from assimilation from the people inhabiting the plain
areas. The author also points out that if such measures had not been taken,
they're fate would be similar to that of the tribal people of Tripura who have
now become a minority in their own state.
To
cut the long story short, the Zohnahthlak people gradually became educated. A
desire to end the reign of chiefs and establish a government formed by the
people was a rising sentiment. This brought about the founding of the Mizo
Union on 9th April, 1946 with permission granted by MacDonald, the
superintendent of Lushai Hills. Despite the internal struggle for leadership
within the Mizo Union, they shared a common interest which was, ending the
reign of chieftainship. This in fact became the slogan during election. To
counter the Mizo Union and their policy, another party emerged, the United Mizo
Freedom Movement (UMFO) in 1947.The chiefs in hopes of regaining their rule and
position sided with the UMFO. They tried their upmost to win the hearts of
leaders and the common people. At the end, the chieftainship of Mizo chiefs was
ended in the year 1954 and in the Lushai Autonomous district Council on 1st
April 1955 and in the Pawi-Lakher regional Area on 15th April, 1956. Thus, a
long rule by the chiefs was replaced by Village Council.
A
careful reading of the book unravels how the descendants of the chiefs
continued to take a keen interest in the politics of the people. As advised by
LL Peters who replaced MacDonald, the Paw-Lakher Tribal Union (P.L.T.U) was founded.
The hard work and perseverance of the leaders were rewarded with the formation
of the Pawi-Lakher Regional Council in 1953, a year after the formation of the
Lushai Hills Autonomous District Council (1952).
The
sixth chapter tells us that despite being stripped of their titles, the power
and influence of the chiefs did not change much. The chapter also mentions
several successful Lai politicians. The author has included excerpts of his
interview with these noteworthy politicians offering the reader a glimpse of
their ideas and thoughts. By having the ownership of the land, the chiefs were
highly concerned in matter of progress and development of the land. Their
descendants are still considered to be wise in several matters. Amazingly, even
after the abolition of titles, the people still included them in the workings
of the government. This is one of the several points where the Lai tribes
differ from the Lusei tribes. However this is not unexpected as the descendants
of the Lai chiefs were one of the early educated individuals. This is seen from
the list of names of high ranking officials listed in the book. Not all the
outcomes of the change in administration were positive. Under the Land Revenue
Department, individual ownership of lands was enabled. Those who had money
could acquire vast areas of land. Those who were poor or did not have any
authority were often not in possession of land. As a consequence the land
suffered and it became a responsibility for the N.G.O's to protect the land.
The people of the tribe continued to prefer the descendants of the chiefs to
become members of the village council or District council.
This
book has brought several thoughts to my minds such as the similarity of the
dynastic politics of the mainstream India and ‘Lalchhungkua' of Mizoram, will
this pattern be conducive for the wellbeing of future generations. This book
also gives detail of the origins of tribal politics and the direction it is
taking.
Just
like any other book, this book is not beyond criticism. Careful reading and
analyses brings to mind some criticism. Misprinting and repetition of same
points have confused me regarding some matters mentioned. The English language
is simple and research standard is high. The book encompasses the qualities of
hard work, perseverance. I also observe that the author maintains objectivity.
The book has proven to be a true treasure for in the history of Zohnathlak in
general and Lai in particular.
