The Traditional Administration System of the Inpui (Kabui) Tribe with Reference to Lwanzaang (Kabuikhullen)|M.Riamroi

                                Image credit: Isaac Nka

Since immemorial, the Inpuis have been living as an independent village republic governed by social customs and traditions. The custom which has been handed down from generation to generation is the law of the land. Each village has its own political, social, economic, and cultural administration within the territorial boundaries free from outside interference. The Inpui villages have their administrative system governed by the Sampei-Inn (Kasampurwan), and the Village Council where Tako (priest) is the supreme head of political and religious affairs. Socially, the Inpui followed patriarchal forms of family and marriage is clan exogamous. Polygamy is restricted but marrying after the loss of a partner is encouraged and accepted. Widows and widowers can be remarried. The youngest son of the family has the right to inheritance over immovable properties while sharing among the brothers is commonly practiced. 

Lwanzaang (Kabuikhullen) is regarded as one of the oldest Inpui villages. The old village was located on the mountaintop protected by steep land and cliffs on all sides which defended and shielded the villagers from invading enemies and wild animals thus favoring the settlement of the people. The village administration i.e. both social and religious affairs are carried out through customary laws and the experienced knowledge of the elders. The social and administrative structures of the villages guide the affairs of the village, allowing the respective units to perform their respective roles.

Some social hierarchies of the Inpui villages are:

Tako: The high priest, who is the oldest among the sampeirwan

Nampu (literal translation-owner): The inherited village chief who takes care of the whole village

Sampei-Inn: The village councils whose members/sampeis are representative of the clans of the village.

Losekpeiza: The secretary/caretaker who is responsible for the village granary and taxes. They work under the supervision of the Sampei-Inn.

Bakameilaaknu: Those senior most from the Katang-Inn and also the leader during wartime and defense.

Onghounu-sanu/Tangaaksing: the senior who sleeps beside the door and the leader among the katang-Inn/Tangaak-Inn.

Katangrwan/Tangaakrwan: The unmarried youths, male and female

Sampei-Inn holds the highest position- administering all social activities. Their decisions are final and respected. Tako or the high priest is the one who performs rites and rituals in almost every ceremony and he is the supreme head of the village. Tako must be the oldest among the Sampeis which means that he is the oldest man in the village and he can be from any of the clans. He has to be a man of knowledge and well-versed in reciting rites and customary laws. 

Disputes are settled in the court of Sampei where the Sampei members and village elders will decide and Tako will deliver the judgment. Land disputes, individual feuds, adultery, divorce, and robbery are commonly brought to court. Sampei-Inn controls the whole sphere within the village territory. They may take advice from the village elders and Katang-Inn. The Tako holds his position and title till he dies but whenever he's ill or unable to perform his duties he may hand over the charge to any sampei to act in his place. The next Tako will be the second oldest among the sampeis, regardless of his clan.

The Sampei-Inn kanu members are elected from every clan of the village and they are the elders of the clan. One cannot become a member of the Sampei-Inn because he is older than the other members from other clans if his clan representative is still holding the office. Every Sampei member will get a share- a piece of meat/fish whenever a villager brings an animal. Whenever Saakarang (wild beast) is brought to the village the Tako will perform rites and blessings for the one who killed the beast or animal and the whole village will feast together.

In every ceremony and festival, the Sampei have their share.

 “Apu babutheng tahaak makka bazan-tong sipnu ding batou phaang ong nge, Aisanu maanne sampei-inn thouka bizo.”

Nampu meaning the owner of the village is sometimes controversial as this position may not exist during the foundation of the village but might have evolved or the title is given by some outside powers for administrative purposes. The title of Nampu title hereditary in nature and the youngest son will inherit the title, sometimes when Nampu has no son; his title is given to their nearest brother. He holds no high position in the administration and may or may not be a Sampei member. He performs rituals at the beginning of the year to sanctify the village and seek prevention from any kind of sickness. His title and decisions are respected but the Sampei-Inn is the supreme authority.

Losekpeiza, is the rank just below the Sampei who acts as the assistant or secretary to the Sampei-Inn. He is responsible for the record-keeping of public granaries, tributes, etc. The Losekpeiza also acts as the bridge between the Sampei-Inn and the Katang-Inn (bachelor's dormitory).

Katang-Inn/Tangaak-Inn (Bachelor's /Maiden's dormitory), a place considered an institution for adolescent young boys and girls- where all kinds of social and cultural activities are taught to become responsible men and women in society. Lwanzaang (Kabuikhullen) village has five separate dormitories each for both boys and girls. There is no restriction on the number of dormitories but it depends on the population of the village. Each dormitory has imprecise members and was not separately built, but rather hosted by the rich family and can be shifted anytime whenever circumstances compel them. The house owner/custodian or Katang-Innpi/Tangaak-Innpi is well respected and they must provide firewood and other necessary materials required to run the dormitory.

When a boy is born to a family, members of the katang-inn will bring a big log to the boy's family as an invitation to be a member of their katang-Inn. Every katang-inn competes to get more members to their group. The boy in his early teen will come to sleep together with their seniors and starts learning about various social activities, norms, and traditions. When the boy attained puberty stage the seniors would wrap a piece of cloth around his waist to signify that he is now a bachelor and regarded as a warrior.

Whereas membership to Tangaak-Inn is different, during a wedding feast the bride's party will give a big busun (tiffin) to every Tangaak-Inn and the Tangaak-Inns will invite a girl to come and feast together the busun and whoever comes will be considered as their members. When a girl reaches puberty their seniors will shave her fore hair and wrap a cloth around her body Sangrung thangnu after which she will be allowed to keep long hair and become a responsible woman. It was through such institutions that traditional life and spirit were disseminated and propagated. The youths of the village were trained in the art of living, education, and discipline, and developed an understanding of themselves and their place in society and the world around them. Training on warfare and cultural activities like the art of hunting, war, adventure, folksongs, nature of worship, traditional accounts, morality, dances, weaving, crafting, etc. were taught in the Katang-Inn.

Each Katang-Inn was taken care of by seniors whose titles or ranks were:

 Bakameilaaknu- who is already married but holds the seniormost position in the Katang-Inn and he is the leader in every social activity and defends the people from invading enemies.

Onghounu-sanu- the one who sleeps by the door.

Katangrwan- youths or warriors

Katangswanrwan- adolescent boys.

Similarly, every Tangaak Inn has seniors who look after the maintenance of the dormitory. The hierarchies are Tangaaksing-the senior most, Tangaakrwan-young bachelorette, and Tangaakswanrwan-adolescent girls.

Today, the dormitory system is no longer practiced. Modern education is one main cause apart from Christian missionaries and social reformers who introduced the norms of living life that contradict the tribal customs and practices disintegrating traditional institutions and administration.  Post-independence, the government of Manipur introduced the Manipur "Hill People's Regulation Act,1947" which provides the administration of justice through the "Village Authorities" and the introduction of the Manipur (Hill Areas) Village Authorities Act, 1956 for the administration of the hill villages by the government of India diluted the traditional village administration system. Apart from village administration, the family and every individual play equal roles in preserving the village.

M. Riamroi is currently a postgraduate student in Tribal Studies at Indira Gandhi National Tribal University- Regional Campus, Manipur.

Source: Sachoiba Inkah (ed). An Introduction to All Inpui Students' Union, Published by Souvenir Committee, AISU Golden Jubilee, 2022. p.88-91